Shemot - Exodus - Chapter 28
Chapter 28 1. And you bring near to yourself your brother Aaron, and his sons with him, from among the children of Israel to serve Me [as kohanim]: Aaron, Nadab, and Abihu, Eleazar, and Ithamar, Aaron's sons.
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| א. וְאַתָּה הַקְרֵב אֵלֶיךָ אֶת אַהֲרֹן אָחִיךָ וְאֶת בָּנָיו אִתּוֹ מִתּוֹךְ בְּנֵי יִשְׂרָאֵל לְכַהֲנוֹ לִי אַהֲרֹן נָדָב וַאֲבִיהוּא אֶלְעָזָר וְאִיתָמָר | | And you bring near to yourself your brother Aaron, and his sons with him: After you complete the work of the Mishkan. |
| ואתה הקרב אליך: לאחר שתגמר מלאכת המשכן: |
| 2. You shall make holy garments for your brother Aaron, for honor and glory.
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| ב. וְעָשִׂיתָ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן אָחִיךָ לְכָבוֹד וּלְתִפְאָרֶת: | | 3. And you shall speak to all the wise hearted, whom I have filled with the spirit of wisdom, and they shall make Aaron's garments to sanctify him, [so] that he serve Me [as a kohen]. |
| ג. וְאַתָּה תְּדַבֵּר אֶל כָּל חַכְמֵי לֵב אֲשֶׁר מִלֵּאתִיו רוּחַ חָכְמָה וְעָשׂוּ אֶת בִּגְדֵי אַהֲרֹן לְקַדְּשׁוֹ לְכַהֲנוֹ לִי: |
to sanctify him, [so] that he serve Me [as a kohen]: Heb. לְקַדְּשׁוֹ לְכַהִנוֹ-לִי, to sanctify him, to initiate him into the kehunah through these garment [so] that he would be a kohen to Me. The expression of kehunah means service, serjanterie [or serventrie] in Old French. |
| לקדשו לכהנו לי: לקדשו להכניסו בכהונה על ידי הבגדים שיהא כהן לי, ולשון כהונה שירות הוא, שוריינטריא"ה בלעז [שירות]: |
| 4. And these are the garments that they shall make: a choshen, an ephod, a robe, a tunic of checker work, a cap, and a sash. They shall make holy garments for your brother Aaron and for his sons to serve Me [as kohanim].
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| ד. וְאֵלֶּה הַבְּגָדִים אֲשֶׁר יַעֲשׂוּ חֹשֶׁן וְאֵפוֹד וּמְעִיל וּכְתֹנֶת תַּשְׁבֵּץ מִצְנֶפֶת וְאַבְנֵט וְעָשׂוּ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן אָחִיךָ וּלְבָנָ | a choshen: An ornament opposite the heart.
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| חשן: תכשיט כנגד הלב: | an ephod: I did not hear (that it was a garment) [i.e., I have no tradition concerning the ephod], and I did not find the explanation of its pattern in the Baraitha [Melecheth HaMishkan]. My heart tells me that he [the Kohen Gadol] was girded with it [the ephod] from behind, its width being like the width of an [average] man’s back, similar to a kind of apron called porzent [or pourceint], [a kind of] belt, [like an] apron [back to front] that princesses wear when they ride horseback. So it was made from below [i.e., for the lower part of the body], as it is said: “and David was girded with a linen ephod” (II Sam. 6:14). [Thus] we learn that the ephod was a belt. It is impossible, however, to say that it was only a belt, because it is said: “and he put the ephod on him,” and afterwards, “and he girded him with the band of the ephod (בְּחֵשֶׁב הָאֵפוֹד) ” (Lev. 8:7), which Onkelos renders: בְּהֶמְיַן אֵפוֹדָא. [Thus] we learn that the חֵשֶׁב was the band and the ephod was a separate decoration. It is also impossible to say that because of the two shoulder straps in it, it is called ephod, for it is said: “the two shoulder straps of the ephod” (verse 27). [Thus] we learn that the ephod was a separate entity, the shoulder straps were a separate entity, and the band was a separate entity. Therefore, I say that because of the apron below it is called ephod because he decorates and adorns himself with it, as it is said: “and he decorated him with it” (Lev. 8:7); the חֵשֶׁב is the band above it, to which the shoulder straps were attached. Moreover, my heart tells me that there is evidence that it is a kind of garment, for Jonathan rendered “and David was girded with a linen ephod” (II Sam. 6: 14) as כַּרְדּוּט דְּבוּץ and he renders likewise מְעִילִים as כַּרְדּוּטִין, in the narrative of Tamar, Absalom’s sister, “for in this manner the king’s virgin daughters dressed, in robes (מְעִילִים) ” (II Sam. 13:18).
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| ואפוד: לא שמעתי ולא מצאתי בברייתא פירוש תבניתו, ולבי אומר לי שהוא חגור לו מאחוריו, רחבו כרוחב גב איש, כמין סינר שקורין פורציינ"ט בלעז [חגורה] שחוגרות השרות כשרוכבות על הסוסים, כך מעשהו מלמטה, שנאמר (שמואל ב ו יד) ודוד חגור אפוד בד, למדנו שהאפוד חגורה היא. ואי אפשר לומר שאין בו אלא חגורה לבדה, שהרי נאמר (ויקרא ח ז) ויתן עליו את האפוד, ואחר כך ויחגור אותו בחשב האפוד, ותרגם אונקלוס בהמיין אפודא, למדנו שהחשב הוא החגור, והאפוד שם תכשיט לבדו. ואי אפשר לומר שעל שם שתי הכתפות שבו הוא קרוי אפוד, שהרי נאמר (פסוק כז) שתי כתפות האפוד, למדנו שהאפוד שם לבד, והכתפות שם לבד, והחשב שם לבד. לכך אני אומר שעל שם הסינר של מטה קרוי אפוד, על שם שאופדו ומקשטו בו, כמו שנאמר (ויקרא ח ז) ויאפוד לו בו, והחשב הוא החגור שלמעלה הימנו, והכתפות קבועות בו. ועוד אומר לי לבי, שיש ראיה שהוא מין לבוש, שתרגם יונתן (שמואל ב' ו יד) ודוד חגור אפוד בד, כרדוט דבוץ. ותרגם כמו כן מעילים, כרדוטין, במעשה תמר אחות אבשלום (שמואל ב יג יח) כי כן תלבשנה בנות המלך הבתולות מעילים: | a robe: Heb. מְעִיל. It is a kind of tunic, as is the כְּתֹנֶת, only that the כְּתֹנֶת is [worn] next to his flesh and the מְעִיל is [what is] called the outside robe.
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| ומעיל: הוא כמין חלוק, וכן הכתונת, אלא שהכתונת סמוך לבשרו ומעיל קרוי חלוק עליון: | of checker work: Heb. ךְתַּשְׁבֵּץ. Made of boxes (מִשְׁבְּצוֹת) for beauty. The boxes are similar to holes made in gold jewelry as a setting for precious stones and pearls, as it is said regarding the ephod stones: “enclosed in gold settings (מִשְׁבְּצוֹת) ” (verse 11), and in Old French it is called cha(s)tons, settings. [I.e., the boxes of the checker work on the tunic are like settings for precious gems.]
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| תשבץ: עשויין משבצות לנוי, והמשבצות הן כמין גומות העשויות בתכשיטי זהב למושב קביעות אבנים טובות ומרגליות, כמו שנאמר באבני האפוד (פסוק יא) מוסבות משבצות זהב, ובלעז קוראין אותו קשטונ"ש [משבצות]: | | a cap: Heb. מִצְנֶפֶת, a type of dome-shaped hat, called cofia in Old French, because elsewhere (verse 40) [the Torah] calls them מִגְבָּעוֹת, and the Targum [Onkelos] renders: כּוֹבָעִין. |
| מצנפת: כמין כיפת כובע שקורין קויפ"א בלעז [שביס עשוי רשת], שהרי במקום אחר קורא להם (לט כח) מגבעות, ומתרגמינן כובעין: | | and a sash: This is the belt on the tunic, and the ephod is the belt on the robe, as we find in the order they were put on: “and put upon him the tunic, girded him with the sash, clothed him with the robe, put upon him the ephod” (Lev. 8:7). |
| ואבנט: היא חגורה על הכתונת, והאפוד חגורה על המעיל, כמו שמצינו בסדר לבישתן (ויקרא ח ז) ויתן עליו את הכתנת ויחגור אותו באבנט וילבש אותו את המעיל ויתן עליו את האפוד: | | holy garments: From the offering sanctified for My name they shall make it. |
| בגדי קדש: מתרומה המקודשת לשמי יעשו אותם: |
| | 5. They shall take the gold, the blue, purple, and crimson wool, and the linen, |
| ה. וְהֵם יִקְחוּ אֶת הַזָּהָב וְאֶת הַתְּכֵלֶת וְאֶת הָאַרְגָּמָן וְאֶת תּוֹלַעַת הַשָּׁנִי וְאֶת הַשֵּׁשׁ: | | They shall take: Those wise-hearted people, who are to make the garments, shall receive from the donors the gold and the blue wool from which to make the garments. |
| והם יקחו: אותם חכמי לב שיעשו הבגדים, יקבלו מן המתנדבים את הזהב ואת התכלת לעשות מהן את הבגדים: |
| 6. and they shall make the ephod of gold, blue, purple, and crimson wool, and twisted fine linen, the work of a master weaver.
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| ו. וְעָשׂוּ אֶת הָאֵפֹד זָהָב תְּכֵלֶת וְאַרְגָּמָן תּוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר מַעֲשֵׂה חֹשֵׁב: | and they shall make the ephod: If I would try to explain the making of the ephod and the choshen according to the order of the verses, their explanation would be fragmentary and the reader would err in combining them. Therefore, I am writing [first] how they were made, as it was [i.e., in its entirety], so that the reader will be able to run through it [quickly].
Afterwards, I will explain it [how they were made] according to the sequence of the verses. The ephod was designed like a sort of apron worn by women who ride horseback [see Rashi on verse 4], and he [the Kohen Gadol] would gird [himself with] it from behind, opposite his heart, below his elbows, its width equaling the width of a man’s back and more, and it [the ephod] would reach his ankles. The belt was attached to the top of it across its width, [it was] the work of a weaver, and it extended on both sides in order to wrap [the Kohen Gadol] and gird [him] with it. The shoulder straps were attached to the belt-one to the right and one to the left from behind the Kohen [Gadol], at the two ends of the width of the apron. When he held them [i.e., the shoulder straps] upright, they stood [i.e., lay flat] on his two shoulders. They were like two straps made from the same material as the ephod [and they were] long enough to place them upright alongside his neck on either side. They were folded in front of him slightly below his shoulders. The shoham stones were set in them-one on the right shoulder strap and one on the left shoulder strap. The settings were placed at their ends in front of his shoulders, and the two golden chains were inserted into the two rings of the choshen at the two ends of its upper width-one on the right and one on the left. The two ends of the [right] chains were inserted into the settings on the right, and similarly the two ends of the left chains were inserted into the settings on the left shoulder strap. Thus, the choshen was suspended on the settings of the ephod in front of him [the Kohen Gadol] over his heart. There were two more rings on the two ends of the choshen, on the bottom of it. Opposite them [there were] two rings on the two shoulder straps from below, at its bottom end, which was attached to the belt. The rings of the choshen [were] opposite the rings of the ephod, lying on each other. He would fasten them [the rings] with a blue cord, inserted through the rings of the ephod and the choshen, attached to the band of the ephod, so that the bottom of the choshen would be attached to the band of the ephod, and it would not swing back and forth.
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| ועשו את האפוד: אם באתי לפרש מעשה האפוד והחשן על סדר המקראות, הרי פירושן פרקים פרקים, וישגה הקורא בצרופן, לכך אני כותב מעשיהם כמות שהוא, למען ירוץ הקורא בו, ואחר כך אפרש על סדר המקראות. האפוד עשוי כמין סינר של נשים רוכבות סוסים, וחוגר אותו מאחוריו כנגד לבו למטה מאציליו, רחבו כמדת רוחב גבו של אדם ויותר ומגיע עד עקביו, והחשב מחובר בראשו על פני רחבו מעשה אורג, ומאריך לכאן ולכאן כדי להקיף ולחגור בו, והכתפות מחוברות בחשב אחד לימין ואחד לשמאל, מרוחקות זו מזו שיעור הבדלת כתפים, מאחורי הכהן לשני קצות רחבו של סינר, וכשזוקפן עומדות לו על שני כתפיו, והן כמין שתי רצועות עשויות ממין האפוד, ארוכות כדי שיעור לזקפן אצל צוארו מכאן ומכאן, ונקפלות לפניו למטה מכתפיו מעט, ואבני השהם קבועות בהם, אחת על כתף ימין ואחת על כתף שמאל, והמשבצות נתונות בראשיהם לפני כתפיו, ושתי עבותות הזהב תחובות בשתי טבעות שבחשן בשני קצות רחבו העליון, אחת לימין ואחת לשמאל, ושני ראשי השרשרת [הימנית] תקועין במשבצות לימין, וכן שני ראשי השרשרת השמאלית תקועין במשבצות שבכתף שמאל, נמצא החושן תלוי במשבצות האפוד על לבו מלפניו. ועוד שתי טבעות בשני קצות החשן בתחתיתו וכנגדם שתי טבעות בשתי כתפות האפוד מלמטה בראשו התחתון המחובר בחשב, טבעות החשן אל מול טבעות האפוד שוכבים זה על זה ומרכסן בפתיל תכלת תחוב בטבעות האפוד והחשן, שיהא תחתית החשן דבוק לחשב האפוד ולא יהא נד ונבדל, הולך וחוזר: | of gold, blue, purple, and crimson wool, and twisted fine linen: These five kinds [of substances] were twisted into each thread. They [the workers] flattened the gold into a sort of thin plate and cut cords out of them [the plates] and spun them, one thread of gold with six threads of blue wool, and one thread of gold with six threads of purple wool, and similarly with the crimson wool, and similarly with the linen, for the threads of all the kinds were doubled sixfold, and one thread of gold was [twisted] with each one [kind of thread]. Afterwards, he would twist them all together. Thus, their threads were doubled into twenty-eight strands. This is explained in tractate Yoma (72a), and it is derived from the following verse (Exod. 39:3): “They flattened out the sheets of gold and he cut cords [out of them], to work (the gold cords) into the blue wool, into the purple wool, etc.” We learn that a thread of gold was twisted with every kind [of thread].
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| זהב תכלת וארגמן תולעת שני ושש משזר: חמשת מינים הללו שזורין בכל חוט וחוט היו מרדדין את הזהב כמין טסין דקין וקוצצין פתילים מהם, וטווין אותן חוט של זהב עם ששה חוטים של תכלת, וחוט של זהב עם ששה חוטין של ארגמן, וכן בתולעת שני, וכן בשש, שכל המינין חוטן כפול ששה, וחוט של זהב עם כל אחד ואחד, ואחר כך שוזר את כולם כאחד, נמצא חוטן כפול עשרים ושמונה. וכן מפורש במסכת יומא (עב א), ולמד מן המקרא הזה (שמות לט ג) וירקעו את פחי הזהב וקצץ פתילים לעשות, את פתילי הזהב, בתוך התכלת ובתוך הארגמן וגו', למדנו שחוט של זהב שזור עם כל מין ומין: | | the work of a master weaver: Heb. מַעִשֵׂה חוֹשֵׁב. I have already explained (Exod. 26:1) that this is the weaving of two “walls,” [and] that the figures of its two sides are unlike one another. |
| מעשה חושב: כבר פירשתי (שמות כו א) שהוא אריגת שתי קירות שאין צורות שני עבריה דומות זו לזו: |
| 7. It shall have two connected shoulder straps at both its ends, and it shall be entirely connected.
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| ז. שְׁתֵּי כְתֵפֹת חֹבְרֹת יִהְיֶה לּוֹ אֶל שְׁנֵי קְצוֹתָיו וְחֻבָּר: | | at both its ends: [I.e.,] to the width of the ephod. For its width was only against the Kohen’s back, and its height extended opposite his elbows, which are called coudes in French, as it is said: “they shall not gird themselves in a place that sweats” (Ezek. 44:18). [I.e.,] they should not gird themselves in a place of perspiration, [namely] neither above their elbows nor below their waists, but opposite their elbows. -[from Zev. 18b] |
| שתי כתפות וגו': הסינר מלמטה, וחשב האפוד היא החגורה וצמודה לו מלמעלה דוגמת סינר הנשים, ומגבו של כהן היו מחוברות בחשב. שתי חתיכות כמין שתי רצועות רחבות, אחת כנגד כל כתף וכתף, וזוקפן על שתי כתפותיו עד שנקפלות לפניו כנגד החזה, ועל ידי חבורן לטבעות החשן נאחזין מלפניו כנגד לבו שאין נופלות, כמו שמפורש בענין, והיו זקופות והולכות כנגד כתפיו, ושתי אבני השהם קבועות בהן, אחת בכל אחת: | and it shall be entirely connected: the ephod with those two shoulder straps of the ephod. He shall connect them [by sewing them] with a needle below [the shoulder straps] to the band, and he shall not weave them [together] with it, but weave them separately and then connect them.
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| אל שני קצותיו: אל רחבו של אפוד, שלא היה רחבו אלא כנגד גבו של כהן, וגבהו עד כנגד האצילים שקורין קודי"ש בלעז [מרפקים] שנאמר (יחזקאל מד יח) לא יחגרו ביזע, אין חוגרין במקום זיעה, לא למעלה מאציליהם ולא למטה ממתניהם, אלא כנגד אציליהם: |
| 8. And its decorative band, which is above it, shall be of the same work, [emanating] from it: gold, blue, purple, and crimson wool, and twisted fine linen.
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| ח. וְחֵשֶׁב אֲפֻדָּתוֹ אֲשֶׁר עָלָיו כְּמַעֲשֵׂהוּ מִמֶּנּוּ יִהְיֶה זָהָב תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר: | And its decorative band: The belt, by which it [the ephod] decorates and enhances the kohen[’s appearance] and adorns him.
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| וחשב אפודתו: וחגור שעל ידו הוא מאפדו ומתקנהו לכהן ומקשטו: | | which is above it: Above, [i.e.,] at the edge of the apron was the belt. |
| אשר עליו: למעלה בשפת הסינר, היא החגורה: | of the same work: Just as the weaving of the apron was the work of a master weaver and of five kinds, so was the weaving of the band the work of a master weaver and of five kinds [of material].
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| כמעשהו: כאריגת הסינר מעשה חושב ומחמשת מינים, כך אריגת החשב מעשה חושב ומחמשת מינין: | | [emanating] from it: It shall be woven with it, and he shall not weave it separately and attach it. [Whereas the shoulder straps and the ephod were to be woven separately and then attached, the belt and the ephod were to be woven together from the start.] |
| ממנו יהיה: עמו יהיה ארוג, ולא יארגנו לבד ויחברנו: |
| 9. And you shall take two shoham stones and engrave upon them the names of the sons of Israel.
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| ט. וְלָקַחְתָּ אֶת שְׁתֵּי אַבְנֵי שֹׁהַם וּפִתַּחְתָּ עֲלֵיהֶם שְׁמוֹת בְּנֵי יִשְׂרָאֵל: | | 10. Six of their names on one stone and the names of the remaining six on the second stone, according to their births. |
| י. שִׁשָּׁה מִשְּׁמֹתָם עַל הָאֶבֶן הָאֶחָת וְאֶת שְׁמוֹת הַשִּׁשָּׁה הַנּוֹתָרִים עַל הָאֶבֶן הַשֵּׁנִית כְּתוֹלְדֹתָם: | | according to their births: According to the order in which they were born [i.e.,]: Reuben, Simeon, Levi, Judah, Dan, Naphtali, on the one; and on the second one, Gad, Asher, Issachar, Zebulun, Joseph, Benjamin spelled full, [בִּנְיָמִין], for so it is written in the place of his birth (Gen. 35: 18) [totaling] twenty-five letters on each one [stone]. |
| כתולדותם: כסדר שנולדו ראובן שמעון לוי יהודה דן נפתלי, על האחת, ועל השניה גד אשר יששכר זבולן יוסף בנימין מלא, שכן הוא כתוב במקום תולדתו, עשרים וחמש אותיות בכל אחת ואחת: |
| | 11. [Similar to] the work of an engraver of gems, [similar to] the engravings of a seal, you shall engrave the two stones with the names of the sons of Israel; you shall make them enclosed in gold settings. |
| יא. מַעֲשֵׂה חָרַשׁ אֶבֶן פִּתּוּחֵי חֹתָם תְּפַתַּח אֶת שְׁתֵּי הָאֲבָנִים עַל שְׁמֹת בְּנֵי יִשְׂרָאֵל מֻסַבֹּת מִשְׁבְּצוֹת זָהָב תַּעֲשֶׂה אֹתָם: | [Similar to] the work of an engraver of gems: Heb. אֶבֶן מַעִשֵׂה חָרַשׁ. The work of a craftsman of precious stones. This [word] חָרַשׁ is connected to the following word. Therefore, it is vowelized with a “pattach” at the end, and likewise, “The carpenter (חָרַשׁ עֵצִים) stretched out a line” (Isa. 44:13). [This is like] חָרָשׁ שֶׁל עֵצִים. Likewise, “The iron smith (חָרַשׁ בַּרְזֶל)” (Isa. 44:12). All these are connected and are [therefore] vowelized with “pattach” s.
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| מעשה חרש אבן: מעשה אומן של אבנים. חרש זה דבוק הוא לתיבה שלאחריו, ולפיכך הוא נקוד פתח בסופו, וכן (ישעיה מד יג) חרש עצים נטה קו, חרש של עצים. וכן (ישעיה מד יב) חרש ברזל מעצד, כל אלה דבוקים ופתוחים: | [similar to] the engravings of a seal: Heb. פִּךְתּוּחֵי חֹתָם, as the Targum [Onkelos] renders: כְּתַב מְפָרָשׁ כִּגְלָף דְּעִיזְקָא [a clear script like the engraving of a signet]. The letters are engraved inwardly, as they engrave the seals of signets, which are [used] to seal letters, [in] a clear and explanatory script.
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| פתוחי חותם: כתרגומו כתב מפרש כגלף דעזקא, חרוצות האותיות בתוכן, כמו שחורצין חותמי טבעות שהם לחתום אגרות, כתב ניכר ומפורש: | | with the names: Heb. עַל-שְׁמֹת, בִּשְׁמוֹת. |
| על שמות: כמו בשמות: | | enclosed in…settings: The stones shall be enclosed in gold settings, that he would make the “seat” of the stone in gold, like a sort of hole according to the measurement of the stone, and sink it [the stone] into the setting. Thus, the setting would encircle the stone, and the settings would be attached to the shoulder straps of the ephod. |
| מסבת משבצות: מוקפות האבנים במשבצות זהב, שעושה מושב האבן בזהב כמין גומא למדת האבן ומשקיעה במשבצות, נמצאת המשבצת סובבת את האבן סביב, ומחבר המשבצות בכתפות האפוד: |
| 12. And you shall put the two stones upon the shoulder straps of the ephod as stones of remembrance for the sons of Israel, and Aaron shall carry their names before the Lord upon his two shoulders as a remembrance.
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| יב. וְשַׂמְתָּ אֶת שְׁתֵּי הָאֲבָנִים עַל כִּתְפֹת הָאֵפֹד אַבְנֵי זִכָּרֹן לִבְנֵי יִשְׂרָאֵל וְנָשָׂא אַהֲרֹן אֶת שְׁמוֹתָם לִפְנֵי יְ־הֹוָ־ה עַל שְׁתֵּי כ | | as a remembrance: So that the Holy One, blessed is He, will see the [progenitors of the] tribes written before Him, and He will remember their righteousness. |
| לזכרון: שיראה הקב"ה השבטים כתובים לפניו ויזכור צדקתם: |
| 13. You shall make settings of gold,
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| יג. וְעָשִׂיתָ מִשְׁבְּצֹת זָהָב: | | You shall make settings: The minimum of settings is two. In this chapter, [the Torah] explains only part of what they [the settings] were needed for. In the chapter of the choshen, their explanation is completed for you. |
| ועשית משבצות: מיעוט משבצות שתים, ולא פירש לך עתה בפרשה זו אלא מקצת צרכן, ובפרשת החושן גומר לך פירושן: |
| | 14. and two chains of pure gold you will make them attached to the edges, after the manner of cables, and you will place the cable chains upon the settings. |
| יד. וּשְׁתֵּי שַׁרְשְׁרֹת זָהָב טָהוֹר מִגְבָּלֹת תַּעֲשֶׂה אֹתָם מַעֲשֵׂה עֲבֹת וְנָתַתָּה אֶת שַׁרְשְׁרֹת הָעֲבֹתֹת עַל הַמִּשְׁבְּצֹת: | chains: Heb. שַׁרְשְׁרֹת, [chains, equivalent to the Mishnaic], שַׁלְשְׁלָאוֹת.
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| שרשרת זהב: שלשלאות: | attached to the edges: Heb. מִגְבָּלֹת. At the end of the edge (גְּבוּל) of the choshen, you shall make them.
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| מגבלות: לסוף גבול החשן תעשה אותם: | | after the manner of cables: In the style of braiding strands, not made with holes and links like those produced for cisterns, but like those made for censers, which are called enzenseyrs [in Old French]. |
| מעשה עבות: מעשה קליעת חוטין, ולא מעשה נקבים וכפלים, כאותן שעושין לבורות, אלא כאותן שעושין לערדסקאות, שקורין אינצינשייר"ש בלעז [כלי קטורת]: | | and you will place the… chains: of cables, made in the style of cables, on these two settings. This is not the place [i.e., the section] of the command for the making of the chains, nor the command for fastening them. The word ךְתַּעִשֶׂה stated here is not an imperative expression, and [the word] וְנָתַךְתָּה stated here is [also] not an imperative expression, rather [they are only] in the future tense. [This is so] because in the chapter of the choshen He commands them again concerning making them [the chains] and fastening them. It was written here only to let you know part of the need for the settings, which He commanded [you] to make with the ephod. He wrote this [here] for you, to inform you that you will need these settings so that when you make chains at the edge of the choshen, you will place them on these settings. |
| ונתתה את שרשרות: של עבותות העשויות מעשה עבות על המשבצות הללו. ולא זה הוא מקום צוואת עשייתן של שרשרות, ולא צוואת קביעתן, ואין תעשה האמור כאן לשון צווי, ואין ונתתה האמור כאן לשון צווי, אלא לשון עתיד, כי בפרשת החשן חוזר ומצוה על עשייתן ועל קביעתן, ולא נכתב כאן אלא להודיע מקצת צורך המשבצות שצוה לעשות עם האפוד, וכתב לך זאת לומר לך המשבצות הללו יוזקקו לך לכשתעשה שרשרות מגבלות על החשן, תתנם על המשבצות הללו: |
| 15. You shall make a choshen of judgment, the work of a master weaver. You shall make it like the work of the ephod; of gold, blue, purple, and crimson wool, and twisted fine linen shall you make it.
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| טו. וְעָשִׂיתָ חֹשֶׁן מִשְׁפָּט מַעֲשֵׂה חֹשֵׁב כְּמַעֲשֵׂה אֵפֹד תַּעֲשֶׂנּוּ זָהָב תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר תַּעֲשֶׂה אֹתוֹ | a choshen of judgment: which atones for the perversion of justice (Zev. 88b). Another interpretation: [The choshen is referred to as] judgment because it clarifies its words [see Rashi on verse 30], and its promise comes true,
dere(s)nement in Old French, [meaning] a clear statement. For [the word] מִשְׁפָּט has three usages: 1) the words of the pleas of the litigants, 2) the verdict, and 3) the punishment of the judgment, whether the punishment of death, the punishment of lashes, or the punishment of monetary payment. But this one [use of the word מִֹשְפָט] serves as an expression of the clarification of words, [meaning] that it explains and clarifies its words.
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| חשן משפט: שמכפר על קלקול הדין. דבר אחר משפט, שמברר דבריו והבטחתו אמת, דיריישנימינ"ט בלעז [הוכחה] שהמשפט משמש שלש לשונות דברי טענות הבעלי דינים, וגמר הדין, ועונש הדין, אם עונש מיתה, אם עונש מכות, אם עונש ממון, וזה משמש לשון בירור דברים, שמפרש ומברר דבריו: | | like the work of the ephod: The work of a master weaver and of five kinds [of material]. |
| כמעשה אפוד: מעשה חושב ומחמשת מינין: |
| 16. It shall be square [and] doubled; its length one span and its width one span.
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| טז. רָבוּעַ יִהְיֶה כָּפוּל זֶרֶת אָרְכּוֹ וְזֶרֶת רָחְבּוֹ: | | its length one span and its width one span: [It was] doubled, and [it was] suspended before him [the Kohen Gadol] against his heart, as it is said: “so that they will be over Aaron’s heart” (verse 30), suspended on the shoulder straps of the ephod, which come from behind him [the Kohen Gadol] over his shoulders and are folded over, descending somewhat in front of him. The choshen was suspended on them [the shoulder straps] by the chains and the rings, as is explained in the [section discussing the] matter [below, verses 22-29]. |
| זרת ארכו וזרת רחבו: כפול ומוטל לו לפניו כנגד לבו, שנאמר (פסוק ל) והיו על לב אהרן, תלוי בכתפות האפוד, הבאות מאחוריו על כתפיו ונקפלות ויורדות לפניו מעט, והחשן תלוי בהן בשרשרות וטבעות, כמו שמפורש בענין: |
| 17. And you shall fill into it stone fillings, four rows of stones. One row: odem, pitdah, and bareketh; thus shall the one row be.
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| יז. וּמִלֵּאתָ בוֹ מִלֻּאַת אֶבֶן אַרְבָּעָה טוּרִים אָבֶן טוּר אֹדֶם פִּטְדָה וּבָרֶקֶת הַטּוּר הָאֶחָד: | | And you shall fill into it: Since the stones fill the holes of the settings, which are prepared for them, [the Torah] calls them by an expression of filling. |
| ומלאת בו: על שם שהאבנים ממלאות גומות המשבצות המתוקנות להן, קורא אותן בלשון מלואים: |
| 18. The second row: nofech, sappir, and yahalom.
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| יח. וְהַטּוּר הַשֵּׁנִי נֹפֶךְ סַפִּיר וְיָהֲלֹם: | 19. The third row: leshem, shevo, and achlamah.
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| יט. וְהַטּוּר הַשְּׁלִישִׁי לֶשֶׁם שְׁבוֹ וְאַחְלָמָה: | 20. And the fourth row: tarshish, shoham, and yashpheh; they shall be set in gold in their fillings.
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| כ. וְהַטּוּר הָרְבִיעִי תַּרְשִׁישׁ וְשֹׁהַם וְיָשְׁפֵה מְשֻׁבָּצִים זָהָב יִהְיוּ בְּמִלּוּאֹתָם: | | set in gold: The rows shall be [set in gold] in their fillings, encircled by settings of gold in the depth. According to the measure of the fullness of the thickness of the stone shall be the depth of the settings, no less and no more. |
| משבצים זהב: יהיו הטורים במלואותם, מוקפים משבצות זהב בעומק שיעור שיתמלא בעובי האבן, זהו לשון במלואותם, כשיעור מלוי עביין של אבנים יהיה עומק המשבצות לא פחות ולא יותר: |
| 21. And the stones shall be for the names of the sons of Israel twelve, corresponding to their names; [similar to] the engravings of a seal, every one according to his name shall they be, for the twelve tribes.
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| כא. וְהָאֲבָנִים תִּהְיֶיןָ עַל שְׁמֹת בְּנֵי יִשְׂרָאֵל שְׁתֵּים עֶשְׂרֵה עַל שְׁמֹתָם פִּתּוּחֵי חוֹתָם אִישׁ עַל שְׁמוֹ תִּהְיֶיןָ לִשְׁנֵי עָשָׂר שָׁבֶט: | | every one according to his name: According to the order of their [the progenitors of the tribes] births shall be the order of the stones, odem for Reuben, pitdah for Simeon, and similarly for all of them. |
| איש על שמו: כסדר תולדותם סדר האבנים, אודם לראובן, פטדה לשמעון, וכן כלם: |
| 22. You shall make for the choshen chains at the edges, of cable work, of pure gold.
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| כב. וְעָשִׂיתָ עַל הַחֹשֶׁן שַׁרְשֹׁת גַּבְלֻת מַעֲשֵׂה עֲבֹת זָהָב טָהוֹר: | for the choshen: Heb. עַל-הַחשֶׁן, for the choshen, to fasten them with its rings, as is explained below in the [section devoted to this] topic [below, verses 23-28].
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| על החשן: בשביל החשן, לקבעם בטבעותיו, כמו שמפורש למטה בענין: | chains: Heb. שַׁרְשֹׁת, a word related to [the word for] the roots (שָׁרְשֵׁי) of a tree, which are held to the tree, so it is held and inserted into the earth. These [chains] would also hold the choshen, for with them it [the choshen] would be suspended on the ephod. They are the two chains mentioned above (verse 14) in the [section devoted to the] topic of the settings. Menachem ben Saruk interpreted שַׁרְשְׁרֹת (verse 14) as well as an expression of roots (שָׁרָשִׁים). He said that the [second] “reish” (ר) is superfluous like the “mem” (מ) in שִׁלְשׁוֹם, [meaning] the day before yesterday (Exod. 5:8, 21:32, 36) [the word being derived from שָׁלשׁ, three], and the “mem” in רֵיקָם, empty (Gen. 31:42) [usually רֵיק, without the mem, is used] (Machbereth Menachem, p. 182). I do not agree with his statement, however, but [I hold that], שַׁרְשֶׁרֶת in Hebrew [of the Torah] is like שַׁלְשֶׁלֶת in the language of the Mishnah (Kelim 14:3).
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| שרשת: לשון שרשי אילן המאחיזין לאילן להאחז ולהתקע בארץ, אף אלו יהיו מאחיזין לחשן, שבהם יהיה תלוי באפוד, והן שתי שרשרות האמורות למעלה (פסוק יד) בענין המשבצות. ואף שרשרות פתר מנחם בן סרוק לשון שרשים, ואמר שהרי"ש יתירה, כמו מ"ם שבשלשום, ומ"ם שבריקם. ואיני רואה את דבריו, אלא שרשרת בלשון עברית, כשלשלת בלשון משנה: | | at the edges: Heb. גַּבְלֻת This is מִגְבָּלֹת mentioned above (verse 14), [signifying] that you shall insert them into the rings that will be on the edge (גְּבוּל) of the choshen. Every [instance of] גְּבוּל is an expression denoting an end, as(s) omayl in Old French, end, limit. |
| גבלת: הוא מגבלות האמור למעלה (פסוק יד) שתתקעם בטבעות, שיהיו בגבול החשן, וכל גבול לשון קצה, אשומיי"ל בלעז [גבול]: | | of cable work: Plaited. |
| מעשה עבות: מעשה קליעה: | | , | | 23. You shall make for the choshen two golden rings, and you shall place the two rings on the two ends of the choshen |
| כג. וְעָשִׂיתָ עַל הַחֹשֶׁן שְׁתֵּי טַבְּעוֹת זָהָב וְנָתַתָּ אֶת שְׁתֵּי הַטַּבָּעוֹת עַל שְׁנֵי קְצוֹת הַחֹשֶׁן: |
for the choshen: Heb. עַל-הַחשֶׁן. For the choshen, in order to affix them onto it. It is, however, impossible to say that they [the two golden rings] shall be made on it [the choshen] from the outset, for if so, what is [the meaning of] what [the text] repeats and says, “and you shall place the two rings” ? Are they not already placed on it? At the beginning of the verse, Scripture should have written, “And you shall make on the ends of the choshen two golden rings.” Also, regarding the chains, you must interpret [the text] in this manner. |
| על החשן: לצורך החושן, כדי לקבעם בו. ולא יתכן לומר שתהא תחלת עשייתן עליו, שאם כן מה הוא שחוזר ואומר ונתת את שתי הטבעות, והלא כבר נתונים בו, היה לו לכתוב בתחלת המקרא ועשית על קצות החשן שתי הטבעות זהב, ואף בשרשרות צריך אתה לפתור כן: | | on the two ends of the choshen: On the two corners opposite the neck, on the right and on the left, which are opposite the shoulder straps of the ephod. |
| על שני קצות החשן: לשתי פאות שכנגד הצואר, לימנית ולשמאלית הבאים מול כתפות האפוד: |
| | 24. and you shall place the two golden cables on the two rings, at the ends of the choshen. |
| כד. וְנָתַתָּה אֶת שְׁתֵּי עֲבֹתֹת הַזָּהָב עַל שְׁתֵּי הַטַּבָּעֹת אֶל קְצוֹת הַחֹשֶׁן: | | and you shall place the two golden cables: They are the chains for the edges, mentioned above (verse 22). [The Torah] did not delineate [there] where they were to be affixed on the choshen. Now it explains to you that they should be inserted into the rings. You should know that they are indeed [referring to] the first ones, for in the parsha of אֵלֶה פְּקוּדֵי [i.e., in Exod. 39:15-19, where the Torah relates how the choshen was made], they were not doubled. |
| ונתתה את שתי עבתת הזהב: הן הן שרשרות גבלות הכתובות למעלה (פסוק כב) ולא פירש מקום קבוען בחשן, עכשיו מפרש לך שיהא תוחב אותן בטבעות, ותדע לך שהן הן הראשונות, שהרי בפרשת אלה פקודי לא הוכפלו: |
| | 25. And the two ends of the two cables you shall place upon the two settings, and [these] you shall place upon the shoulder straps of the ephod, on its front part. |
| כה. וְאֵת שְׁתֵּי קְצוֹת שְׁתֵּי הָעֲבֹתֹת תִּתֵּן עַל שְׁתֵּי הַמִּשְׁבְּצוֹת וְנָתַתָּה עַל כִּתְפוֹת הָאֵפֹד אֶל מוּל פָּנָיו: | | And the two ends: of the two cables, i.e., the two ends of each one. |
| ואת שתי קצות: של שתי העבותות שני ראשיהם של כל אחת: | | you shall place upon the two settings: They are the ones mentioned above, between the section dealing with the choshen and the section dealing with the ephod (verses 13 and 14), but [the Torah] did not explain their necessity or their place. Now it [the Torah] explains that he should insert into them the ends of the chains which are inserted into the rings of the choshen on the right and on the left beside the neck. The two ends of the right chain he inserts into the right setting, and similarly with the left one, the two ends of the left chain. |
| תתן על שתי המשבצות: הן הכתובות למעלה (פסוק יד) בין פרשת החשן ופרשת האפוד, ולא פירש את צרכן ואת מקומן, עכשיו מפרש שיתקע בהן ראשי העבותות התחובות בטבעות [בראשי] החשן לימין ולשמאל אצל הצואר, שני ראשי השרשרת הימנית תוקע במשבצות של ימין, וכן בשל שמאל שני ראשי שרשרות השמאלית: | | and [these] you shall place: the settings. |
| ונתתה: המשבצות: | | upon the shoulder straps of the ephod: One [setting] on this one [shoulder strap] and one on that one. Thus the shoulder straps of the ephod hold up the choshen so that it does not fall, and it is suspended on them. Yet the bottom edge of the choshen moves in and out and knocks on his [the Kohen Gadol’s] stomach and is not fastened to him well. Therefore, two more rings were needed for its lower part, as [the Torah] proceeds to explain. |
| על כתפות האפוד: אחת בזו ואחת בזו, נמצאו כתפות האפוד מחזיקין את החשן שלא יפול, ובהן הוא תלוי, ועדיין שפת החשן התחתונה הולכת ובאה ונוקשת על כריסו, ואינה דבוקה לו יפה, לכך הוצרך עוד שתי טבעות לתחתיתו, כמו שמפרש והולך: | | on its front part: [The front part] of the ephod, [meaning] that he should not place the settings on the side of the shoulder straps that is toward the robe, but instead [he should place the settings] on the upper side, which is toward the outside. That is called “on the front part” of the ephod, because the side that is not seen is not called the front [lit., the face]. |
| אל מול פניו: של אפוד, שלא יתן המשבצות בעבר הכתפות שכלפי המעיל, אלא בעבר העליון שכלפי החוץ, והוא קרוי מול פניו של אפוד, כי אותו עבר שאינו נראה אינו קרוי פנים: |
| | 26. You shall make two golden rings, and you shall place them on the two ends of the choshen, on its edge that is toward the inner side of the ephod. |
| כו. וְעָשִׂיתָ שְׁתֵּי טַבְּעוֹת זָהָב וְשַׂמְתָּ אֹתָם עַל שְׁנֵי קְצוֹת הַחֹשֶׁן עַל שְׂפָתוֹ אֲשֶׁר אֶל עֵבֶר הָאֵפֹד בָּיְתָה: | | on the two ends of the choshen: [I.e.,] they are its two bottom corners, to its right and to its left. |
| על שני קצות החשן: הן שתי פאותיו התחתונות לימין ולשמאל: | | on its edge that is toward the inner side of the ephod: Here you have two signs [for the placement of the rings]: One, that he should put them on the two ends of its [the choshen’s] bottom, which is opposite the ephod, since its top is not opposite the ephod, for it is near the neck; whereas the ephod he placed on his waist. [The Torah] gives another sign, namely that he should not attach them on the choshen’s outer side, but on the inner side, as it is said: “inner.” This side is towards the side of the ephod, since the band of the ephod girds the Kohen [Gadol], and the apron is folded in front of the Kohen [Gadol] on his waist and on part of his stomach from either side until it is against the ends of the choshen, and its ends lie on it [the ephod]. |
| על שפתו אשר אל עבר האפוד ביתה: הרי לך שני סימנין האחד שיתנם בשני קצות של תחתיתו שהוא כנגד האפוד, שעליונו אינו כנגד האפוד, שהרי סמוך לצואר הוא, והאפוד נתון על מתניו, ועוד נתן סימן שלא יקבעם בעבר החשן שכלפי החוץ, אלא בעבר שכלפי פנים שנאמר ביתה, ואותו העבר הוא לצד האפוד, שחשב האפוד חוגרו הכהן ונקפל הסינר לפני הכהן על מתניו, וקצת כריסו מכאן ומכאן עד כנגד קצות החשן, וקצותיו שוכבין עליו: |
| | 27. And you shall make two golden rings and place them on the two shoulder straps of the ephod, from below, toward its front, adjacent to its seam, above the band of the ephod. |
| כז. וְעָשִׂיתָ שְׁתֵּי טַבְּעוֹת זָהָב וְנָתַתָּה אֹתָם עַל שְׁתֵּי כִתְפוֹת הָאֵפוֹד מִלְּמַטָּה מִמּוּל פָּנָיו לְעֻמַּת מַחְבַּרְתּוֹ מִמַּעַל לְחֵשֶׁב הָ | | on the two shoulder straps of the ephod, from below: For the settings were placed on the upper ends of shoulder straps of the ephod, which were on his shoulders opposite his throat and were folded and descended in front of him. [Concerning] the rings, however, He commanded that they be placed on the second end [of the shoulder straps], which is attached to the ephod, and that is what [is meant when] it is said: “adjacent to its seam,” [i.e.,] near the place where they are attached to the ephod, slightly above the belt. The seam was adjacent to the belt, and these [rings] were placed slightly above where the shoulder straps begin to rise. That is [what is meant] when it is said: “above the band of the ephod.” They [these rings] were [placed] opposite the end of the choshen, and he inserted a blue cord in these rings and in the rings of the choshen. He fastened them with this cord to the right and to the left, so that the bottom of the choshen would not swing out in front and then come back and knock on his stomach, and thus it was well placed on the robe. |
| על שתי כתפות האפוד מלמטה: שהמשבצות נתונות בראשי כתפות האפוד העליונים הבאים על כתפיו כנגד גרונו, ונקפלות ויורדות לפניו, והטבעות צוה ליתן בראשן השני, שהוא מחובר לאפוד, והוא שנאמר לעומת מחברתו, סמוך למקום חבורן באפוד למעלה מן החגורה מעט, שהמחברת לעומת החגורה, ואלו נתונים מעט בגובה זקיפת הכתפות, הוא שנאמר ממעל לחשב האפוד, והן כנגד סוף החשן, ונותן פתיל תכלת באותן הטבעות ובטבעות החשן, ורוכסן באותן פתילין לימין ולשמאל, שלא יהא תחתית החושן הולך לפנים וחוזר לאחור ונוקש על כריסו, ונמצא מיושב על המעיל יפה: | | toward its front: On the outer side. |
| ממול פניו: בעבר החיצון: |
| | 28. And they shall fasten the choshen by its rings to the rings of the ephod with a blue cord, so that it may be upon the band of the ephod, and the choshen will not move off the ephod. |
| כח. וְיִרְכְּסוּ אֶת הַחֹשֶׁן [מטבעתו] מִטַּבְּעֹתָיו אֶל טַבְּעֹת הָאֵפֹד בִּפְתִיל תְּכֵלֶת לִהְיוֹת עַל חֵשֶׁב הָאֵפוֹד וְלֹא יִזַּח הַחֹשֶׁן מֵעַל הָאֵפו | | And they shall fasten: Heb. וְיִרְכְּסוּ, a word of joining. Similarly, “from bands of (מֵרֻכְסֵי) men” (Ps. 31:21), [meaning] bands of wicked men joined together. Similarly, “and the close mountains (וְהָרְכָסִים), a valley” (Isa. 40:4). [הַרְכָסִים refers to] mountains that are close to one another, so that it is impossible to descend into the valley except with great difficulty. Because of their proximity, the valley is steep and deep. These [mountains] will become a straight valley, where it will be easy to walk. |
| וירכסו: לשון חבור, וכן (תהלים לא כא) מרכסי איש, חבורי חבלי רשעים, וכן (ישעיה מ ד) והרכסים לבקעה, הרים הסמוכים זה לזה שאי אפשר לירד לגיא שביניהם אלא בקושי גדול, שמתוך סמיכתן הגיא זקופה ועמוקה, יהיו לבקעת מישור ונוחה לילך: | | so that it may be upon the band of the ephod: So that the choshen would be fastened to the band of the ephod. |
| להיות על חשב האפוד: להיות החשן דבוק אל חשב האפוד: | | will not move: Heb. וְלֹא-יִזַּח. יִזַּח is a word [meaning] severance. It is an Arabic expression, as is asserted by Dunash ben Labrat (Teshuvoth Dunash, p. 60, 61). |
| ולא יזח: לשון ניתוק, ולשון ערבי הוא, כדברי דונש בן לברט: |
| | 29. Thus shall Aaron carry the names of the sons of Israel in the choshen of judgment over his heart when he enters the Holy, as a remembrance before the Lord at all times. |
| כט. וְנָשָׂא אַהֲרֹן אֶת שְׁמוֹת בְּנֵי יִשְׂרָאֵל בְּחֹשֶׁן הַמִּשְׁפָּט עַל לִבּוֹ בְּבֹאוֹ אֶל הַקֹּדֶשׁ לְזִכָּרֹן לִפְנֵי יְ־הֹוָ־ה תָּמִיד: | | 30. You shall place the Urim and the Tummim into the choshen of judgment so that they will be over Aaron's heart when he comes before the Lord, and Aaron will carry the judgment of the children of Israel over his heart before the Lord at all times. |
| ל. וְנָתַתָּ אֶל חֹשֶׁן הַמִּשְׁפָּט אֶת הָאוּרִים וְאֶת הַתֻּמִּים וְהָיוּ עַל לֵב אַהֲרֹן בְּבֹאוֹ לִפְנֵי יְ־הֹוָ־ה וְנָשָׂא אַהֲרֹן אֶת מִשְׁפַּט בְּנֵי | | the Urim and the Tummim: This [refers to the] inscription of the explicit Name, which he [Moshe] would place within the folds of the choshen, through which it would light up its words (מֵאִיר) and perfect (מְךְתַּמֵם) its words. [I.e., the Urim and Tummim explain their words, and their predictions never fail (on Yoma 73b).] In the Second Temple there was the choshen, because it was impossible for the Kohen Gadol to be missing [any of the original] garments, but that Name was not inside it. Because of that Name, it was called “judgment,” as it is said: “and he shall inquire for him through the judgment of the Urim” (Num. 27:21). |
| את האורים ואת התומים: הוא כתב שם המפורש, שהיה נותנו בתוך כפלי החשן, שעל ידו הוא מאיר דבריו ומתמם את דבריו. ובמקדש שני היה החשן, שאי אפשר לכהן גדול להיות מחוסר בגדים, אבל אותו השם לא היה בתוכו, ועל שם אותו הכתב הוא קרוי משפט, שנאמר (במדבר כז כא) ושאל לו במשפט האורים: | | the judgment of the children of Israel: [I.e., the solution of] the matter about which they [the Israelites] are judging and debating, whether or not to do something. According to the aggadic midrash (Lev. Rabbah 10:6) that the choshen atoned for the perverters of justice-it was called “judgment” because of [its] forgiveness for the [sins of] judgment. |
| את משפט בני ישראל: דבר שהם נשפטים ונוכחים על ידו אם לעשות דבר או לא לעשות. ולפי מדרש אגדה שהחשן מכפר על מעוותי הדין, נקרא משפט על שם סליחת המשפט: |
| | 31. And you shall make the robe of the ephod completely of blue wool. |
| לא. וְעָשִׂיתָ אֶת מְעִיל הָאֵפוֹד כְּלִיל תְּכֵלֶת: | | the robe of the ephod: upon which the ephod is placed as a belt. |
| את מעיל האפוד: שהאפוד נתון עליו לחגורה: | | completely of blue wool: Heb. כְּלִיל ךְתְּכֵלֶת. All of it [the robe] was blue, without any other kind [of color or material] combined with it. |
| כליל תכלת: כולו תכלת, שאין מין אחר מעורב בו: |
| | 32. Its opening at the top shall be turned inward; its opening shall have a border around it, the work of a weaver. It shall have [an opening] like the opening of a coat of armor; it shall not be torn. |
| לב. וְהָיָה פִי רֹאשׁוֹ בְּתוֹכוֹ שָׂפָה יִהְיֶה לְפִיו סָבִיב מַעֲשֵׂה אֹרֵג כְּפִי תַחְרָא יִהְיֶה לּוֹ לֹא יִקָּרֵעַ: | | Its opening at the top: Heb. פִי רֹאשׁוֹ The opening of the robe at its top; that is the opening of the collar. |
| והיה פי ראשו: פי המעיל שבגבהו הוא פתיחת בית הצואר: | | shall be turned inward: Heb. בְּתוֹכוֹ, folded inward. As the Targum [Onkelos] renders: כָּפִיל לְגַוִּהּ, folded inward, so that its fold should be a border for it. It was woven, not [sewn] with a needle. |
| בתוכו: כתרגומו כפיל לגויה, כפול לתוכו להיות לו לשפה כפילתו, והיה מעשה אורג ולא במחט: | | like the opening of a coat of armor: We learn [here] that their coats of armor had the opening folded inward [i.e., like a coat of mail]. |
| כפי תחרא: למדנו שהשריונים שלהם פיהם כפול לתוכן: | | it shall not be torn: [I.e.,] in order that it would not be torn, and the one who tears it transgresses a negative commandment, for this is [counted] in the number of the negative commandments in the Torah. Likewise, “and the choshen will not move” (verse 28), and likewise, “they shall not be removed from it” (Exod. 25:15), mentioned regarding the poles of the ark. -[from Yoma 72a] |
| לא יקרע: כדי שלא יקרע, והקורעו עובר בלאו, שזה ממנין לאוין שבתורה, וכן (פסוק כח) ולא יזח החשן, וכן (שמות כה טו) לא יסורו ממנו. הנאמר בבדי הארון: |
| | 33. And on its bottom hem you shall make pomegranates of blue, purple, and crimson wool, on its bottom hem all around, and golden bells in their midst all around. |
| לג. וְעָשִׂיתָ עַל שׁוּלָיו רִמֹּנֵי תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי עַל שׁוּלָיו סָבִיב וּפַעֲמֹנֵי זָהָב בְּתוֹכָם סָבִיב: | | pomegranates: They were round and hollow, like a sort of pomegranate, shaped like hens’ eggs. |
| רמוני: עגולים וחלולים היו כמין רמונים העשויים כביצת תרנגולת: | | and golden bells: Heb. וּפַּעִמֹנֵי זָהָב. [Golden] bells with the clappers inside them. |
| ופעמוני זהב: זגין עם ענבלין שבתוכם: | | in their midst all around: [I.e.,] between them all around. [Meaning] between two pomegranates, one bell was attached and suspended on the bottom hem of the robe. |
| בתוכם סביב: ביניהם סביב, בין שני רמונים פעמון אחד דבוק ותלוי בשולי המעיל: |
| | 34. A golden bell and a pomegranate, a golden bell and a pomegranate, on the bottom hem of the robe, all around. |
| לד. פַּעֲמֹן זָהָב וְרִמּוֹן פַּעֲמֹן זָהָב וְרִמּוֹן עַל שׁוּלֵי הַמְּעִיל סָבִיב: | | A golden bell and a pomegranate: A golden bell and a pomegranate beside it. |
| פעמון זהב ורמון פעמון זהב ורמון: אצלו: |
| | 35. It shall be on Aaron when he performs the service, and its sound shall be heard when he enters the Holy before the Lord and when he leaves, so that he will not die. |
| לה. וְהָיָה עַל אַהֲרֹן לְשָׁרֵת וְנִשְׁמַע קוֹלוֹ בְּבֹאוֹ אֶל הַקֹּדֶשׁ לִפְנֵי יְ־הֹוָ־ה וּבְצֵאתוֹ וְלֹא יָמוּת: | | so that he will not die: From the negative you deduce the positive. If he has them [the garments], he will not be liable to death, but if he enters [when he is] lacking one of these garments, he is liable to death by the hands of Heaven. -[from Tanchuma Buber, Acharei 7] |
| ולא ימות: מכלל לאו אתה שומע הן, אם יהיו לו לא יתחייב מיתה, הא אם יכנס מחוסר אחד מן הבגדים הללו חייב מיתה בידי שמים: |
| | 36. And you shall make a showplate of pure gold, and you shall engrave upon it like the engraving of a seal: Holy to the Lord." |
| לו. וְעָשִׂיתָ צִּיץ זָהָב טָהוֹר וּפִתַּחְתָּ עָלָיו פִּתּוּחֵי חֹתָם קֹדֶשׁ לַי־הֹוָ־ה: | | a showplate: It was like a sort of golden plate, two fingerbreadths wide, encircling the forehead from ear to ear. -[from Shab. 63b] |
| ציץ: כמין טס של זהב היה, רוחב שתי אצבעות, מקיף על המצח מאוזן לאוזן: |
| | 37. And you shall place it upon a cord of blue wool and it shall go over the cap, and it shall be opposite the front side of the cap. |
| לז. וְשַׂמְתָּ אֹתוֹ עַל פְּתִיל תְּכֵלֶת וְהָיָה עַל הַמִּצְנָפֶת אֶל מוּל פְּנֵי הַמִּצְנֶפֶת יִהְיֶה: | upon a cord of blue wool: But elsewhere, it says: “And they placed upon it a cord of blue wool” (Exod. 39:31). Moreover, here it is written: “and it shall go over the cap,” whereas below it says: “It shall be upon Aaron’s forehead.” (verse
38). [A clue to the solution is] in [tractate] Shechitath Kodashim (Zev. 19a) [where] we learn: “His hair was visible between the showplate and the cap, where he would place the tefillin.” [Thus] we learn that the cap was above, on the crown of the head, and it was not deep [enough] for the entire head up to the forehead to fit into it. The showplate was below [the cap], and the cords were in holes and hanging on it at its two ends and in its center. [Thus, there were] six [cords] in these three places: [one] cord on top, one from outside, and one from inside opposite it. He tied the three ends from behind the nape of his neck. Thus, the combination of the length of the plate and the cords of its ends encircled the crown. The middle cord, which was on his head, was tied with the ends of the two [other cords], and it passed along the surface of the width of the head from above. Thus, it is was like a sort of hat. Concerning the middle cord it says: “and it shall go over the cap.” He would place the showplate on his head like a sort of hat over the cap, and the middle cord would hold it so that it would not fall, and the plate was suspended opposite his forehead. [Thus,] all the verses are explained: the cord was on the showplate, the showplate on the cord, and the cord was on the cap from above. |
| על פתיל תכלת: ובמקום אחר הוא אומר (שמות לט לא) ויתנו עליו פתיל תכלת, ועוד כתיב כאן והיה על המצנפת, ולמטה הוא אומר (פסוק לח) והיה על מצח אהרן, ובשחיטת קדשים שנינו (זבחים יט א) שערו היה נראה בין ציץ למצנפת, ששם מניח תפילין, למדנו שהמצנפת למעלה בגובה הראש ואינה עמוקה ליכנס בה כל הראש עד המצח, והציץ מלמטה, והפתילים היו בנקבים ותלויין בו בשני ראשים ובאמצעיתו ששה בשלושה מקומות הללו, פתיל מלמעלה, אחד מבחוץ, ואחד מבפנים כנגדו, וקושר ראשי הפתילים מאחורי העורף שלשתן, ונמצאו בין אורך הטס ופתילי ראשיו מקיפין את הקדקד, ופתיל האמצעי שבראשו קשור עם ראשי השנים, הולך על פני רוחב הראש מלמעלה, ונמצא עשוי כמין כובע, ועל פתיל האמצעי הוא אומר והיה על המצנפת, והיה נותן הציץ על ראשו כמין כובע על המצנפת, והפתיל האמצעי מחזיקו שאינו נופל, והטס תלוי כנגד מצחו, וניתקיימו כל המקראות פתיל על הציץ, וציץ על הפתיל, והפתיל על המצנפת מלמעלה: |
| 38. It shall be upon Aaron's forehead, and Aaron shall bear the iniquity of the holy things that the children of Israel sanctify, for all their holy gifts. It shall be upon his forehead constantly to make them favorable before the Lord.
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| לח. וְהָיָה עַל מֵצַח אַהֲרֹן וְנָשָׂא אַהֲרֹן אֶת עֲוֹן הַקֳּדָשִׁים אֲשֶׁר יַקְדִּישׁוּ בְּנֵי יִשְׂרָאֵל לְכָל מַתְּנֹת קָדְשֵׁיהֶם וְהָיָה עַל מִצְחוֹ תּ | | and Aaron shall bear: Heb. וְנָשָׂא [This is] an expression of forgiveness. Nevertheless, it does not move from its apparent [literal] meaning. Aaron shall indeed bear the burden of iniquity; thereby, it [the iniquity] is removed from the holy things. |
| ונשא אהרן: לשון סליחה, ואף על פי כן אינו זז ממשמעו, אהרן נושא את המשא של עון, נמצא מסולק העון מן הקדשים: | | the iniquity of the holy things: to appease [God] for the blood and the fat [of the sacrifices] that were offered up in [a state of] uncleanness, as we learned: Which iniquity does he bear? If [it is] the iniquity of פִּגּוּל, it was already said: “it will not be accepted” (Lev. 19:7). [I.e., if the one who performed the sacrificial service intended to partake of the flesh outside the area designated for this sacrifice, the sacrifice is rendered פִּגּוּל, meaning an abominable thing. It consequently may not be eaten or offered up. The showplate on the Kohen Gadol’s forehead does not make the פִּגּוּל acceptable.] If [it is] the iniquity of נוֹתָר, [i.e.,] leftover sacrificial flesh, it was already said: “it will not be credited” (Lev. 7:18). [I.e., if the one who performed the sacrificial service intended to partake of the flesh after the time allotted for eating the flesh of this sacrifice, it is disqualified, and the showplate does not render it acceptable. Likewise,] we cannot say that it will atone for the iniquity of the kohen who offered up the sacrifice while unclean, for it says [here]: “the iniquity of the holy things,” not the iniquity of those who offer them up. Consequently, it does not appease except to render the sacrifice acceptable. -[from Men. 25a] |
| את עון הקדשים: לרצות על הדם ועל החלב שקרבו בטומאה, כמו ששנינו (פסחים טז א) אי זה עון הוא נושא, אם עון פיגול, הרי כבר נאמר (ויקרא יט ז) לא ירצה, ואם עון נותר, הרי נאמר (ויקרא ז יח) לא יחשב, ואין לומר שיכפר על עון הכהן שהקריב טמא, שהרי עון הקדשים נאמר, ולא עון המקריבים, הא אינו מרצה אלא להכשיר הקרבן: | | It shall be upon his forehead constantly: It is impossible to say that it should always be on his forehead, for it was not on him except at the time of the service. But [it means that] it will always make them [the sacrifices] favorable Even when it is not on his forehead, namely if the Kohen Gadol was not ministering at that time. Now, according to the one who says that [only] when it was on his forehead it appeased [and made the sacrifices acceptable], and otherwise, it did not appease, “upon his forehead constantly” is interpreted to mean that he must touch it [the showplate] while it is upon his forehead, so that he would not take his mind off it. -[from Yoma 7b] |
| והיה על מצחו תמיד: אי אפשר לומר שיהא על מצחו תמיד, שהרי אינו עליו אלא בשעת העבודה, אלא תמיד לרצות להם, אפילו אינו על מצחו, שלא היה כהן גדול עובד באותה שעה. ולדברי האומר (יומא ז ב) עודהו על מצחו מכפר ומרצה, ואם לאו אינו מרצה, נדרש על מצחו תמיד, מלמד שמשמש בו בעודו על מצחו, שלא יסיח דעתו ממנו: |
| | 39. You shall make the linen tunic of checker work, and you shall make a linen cap; and you shall make a sash of embroidery work. |
| לט. וְשִׁבַּצְתָּ הַכְּתֹנֶת שֵׁשׁ וְעָשִׂיתָ מִצְנֶפֶת שֵׁשׁ וְאַבְנֵט תַּעֲשֶׂה מַעֲשֵׂה רֹקֵם: | | You shall make…of checker work: Make them [the tunics] of boxes, and all of them [shall be made] of linen. |
| ושבצת: עשה אותה משבצות משבצות, וכולה של שש: |
| | 40. For Aaron's sons you shall make tunics and make them sashes, and you shall make them high hats for honor and glory. |
| מ. וְלִבְנֵי אַהֲרֹן תַּעֲשֶׂה כֻתֳּנֹת וְעָשִׂיתָ לָהֶם אַבְנֵטִים וּמִגְבָּעוֹת תַּעֲשֶׂה לָהֶם לְכָבוֹד וּלְתִפְאָרֶת: | | For Aaron’s sons you shall make tunics: These four garments and no more: a tunic, a sash, the hats, which are [the same as] the cap, and the pants written below (verse 42) for all of them. |
| ולבני אהרן תעשה כתנת: ארבעה בגדים הללו ולא יותר כתונת, ואבנט, ומגבעות היא מצנפת, ומכנסים הכתובים למטה בפרשה (פסוק מב): |
| | 41. With these you shall clothe Aaron, your brother, and his sons along with him, and you shall anoint them and invest them with full authority and sanctify them so that they may serve Me [as kohanim]. |
| מא. וְהִלְבַּשְׁתָּ אֹתָם אֶת אַהֲרֹן אָחִיךָ וְאֶת בָּנָיו אִתּוֹ וּמָשַׁחְתָּ אֹתָם וּמִלֵּאתָ אֶת יָדָם וְקִדַּשְׁתָּ אֹתָם וְכִהֲנוּ לִי: | | With these you shall clothe Aaron: [I.e., with] those [garments] stated in connection with Aaron: a choshen, an ephod, a robe, a checker work tunic, a cap, a sash, a showplate, and pants mentioned further on in connection with them all. |
| והלבשת אתם את אהרן: אותם האמורים באהרן חשן ואפוד ומעיל וכתונת תשבץ, מצנפת ואבנט וציץ ומכנסים, הכתובים למטה בכולם: | | and his sons along with him: [with] those [garments] mentioned in connection with them. |
| ואת בניו אתו: אותם הכתובים בהם: | | and you shall anoint them: [i.e.,] Aaron and his sons, with the anointing oil. |
| ומשחת אותם: את אהרן ואת בניו בשמן המשחה: | | and invest them with full authority: Heb. וּמִלֵאתָ אֶת-יָדָם, [lit., and you shall fill their hands.] Every [mention of] “filling of the hands” is an expression of initiation. When he [a person] begins something [such as a position] that he will be in possession of from that day on [it is referred to as “filling” a position]. In Old French, when they appoint a person to be in charge of something, the ruler puts in his hand a leather glove, called guanto [gant in modern French], and thereby he grants him authority over the matter. They call this transmission revestir, invest, transmit [this glove], and this is the [expression] “filling of the hands.” |
| ומלאת את ידם: כל מלוי ידים לשון חנוך, כשהוא נכנס לדבר להיות מוחזק בו מאותו יום והלאה הוא מלוי, ובלשון לעז כשממנין אדם על פקידת דבר, נותן השליט בידו בית יד של עור שקורין גנ"ט בלעז [כפפה], ועל ידו הוא מחזיקו בדבר, וקורין לאותו מסירה ריוישטי"ר בלעז [להסמיך] והוא מלוי ידים: |
| | 42. And make for them linen pants to cover the flesh of [their] nakedness; they shall reach from the waist down to the thighs. |
| מב. וַעֲשֵׂה לָהֶם מִכְנְסֵי בָד לְכַסּוֹת בְּשַׂר עֶרְוָה מִמָּתְנַיִם וְעַד יְרֵכַיִם יִהְיוּ: | | And make for them: For Aaron and for his sons. |
| ועשה להם: לאהרן ולבניו: | | linen pants: Thus [we have] eight garments for the Kohen Gadol and four for the ordinary kohen. |
| מכנסי בד: הרי שמונה בגדים לכהן גדול, וארבעה לכהן הדיוט: |
| | 43. They shall be worn by Aaron and by his sons when they enter the Tent of Meeting or when they approach the altar to serve in the Holy, so they will not bear iniquity and die. It shall be a perpetual statute for him and for his descendants after him. |
| מג. וְהָיוּ עַל אַהֲרֹן וְעַל בָּנָיו בְּבֹאָם אֶל אֹהֶל מוֹעֵד אוֹ בְגִשְׁתָּם אֶל הַמִּזְבֵּחַ לְשָׁרֵת בַּקֹּדֶשׁ וְלֹא יִשְׂאוּ עָוֹן וָמֵתוּ חֻקַּת עוֹל | | They shall be worn by Aaron: All these garments [shall be] worn by Aaron, [i.e.,] those that are appropriate for him. |
| והיו על אהרן: כל הבגדים האלה על אהרן הראויין לו: | | and by his sons: those mentioned in connection with them. |
| ועל בניו: האמורים בהם: | | when they enter the Tent of Meeting: To the Temple [proper], and so to the Mishkan. |
| בבואם אל אוהל מועד: להיכל, וכן למשכן: | | and die: while lacking [the proper] garments is liable to death [by the hands of Heaven]. -[from Tanchuma, Acharei Moth 6] |
| ומתו: הא למדת, שהמשמש מחוסר בגדים במיתה: | | a perpetual statute for him: Wherever it says חֻקַתעוֹלָם, “a perpetual statute,” it means a decree that is [in effect] immediately and for [future] generations [as well]. [This statute is] to make invalid [the sacrifice if any requirement is missing]. -[See Men. 19a.] |
| חקת עולם לו: כל מקום שנאמר חקת עולם, הוא גזירה מיד ולדורות, לעכב בו: |
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Shemot - Exodus - Chapter 29
Chapter 29 | 1. And this is the thing that you shall do for them to sanctify them to serve Me [as kohanim]: take one young bull and two rams, perfect ones. |
| א. וְזֶה הַדָּבָר אֲשֶׁר תַּעֲשֶׂה לָהֶם לְקַדֵּשׁ אֹתָם לְכַהֵן לִי לְקַח פַּר אֶחָד בֶּן בָּקָר וְאֵילִם שְׁנַיִם תְּמִימִם: | | take: Heb. לְקַח, like קַח, and these are two roots, one of קִיחָה and one of לְקִיחָה, but they have the same meaning [i.e., take]. |
| לקח: כמו קח, ושתי גזרות הן, אחת של קיחה, ואחת של לקיחה, ולהן פתרון אחד: | | one young bull: This was to atone for the incident of the [golden] calf, which was a bull. -[from Midrash Tanchuma 10] |
| פר אחד: לכפר על מעשה העגל שהוא פר: |
| | 2. And unleavened bread and unleavened loaves mixed with oil, and unleavened wafers anointed with oil; you shall make them out of fine wheat flour. |
| ב. וְלֶחֶם מַצּוֹת וְחַלֹּת מַצֹּת בְּלוּלֹת בַּשֶּׁמֶן וּרְקִיקֵי מַצּוֹת מְשֻׁחִים בַּשָּׁמֶן סֹלֶת חִטִּים תַּעֲשֶׂה אֹתָם: | | And unleavened bread and unleavened loaves… and unleavened wafers: These refer to three types [of matzah]: scalded dough, loaves, and wafers (Men. 78a). The unleavened bread is what is called further in the section (verse 23) “loaf of oil bread,” because he [Moses] would put as much oil into the scalded dough as in the loaves and the wafers (Men. 89a), and of each of the types [of unleavened bread referred to here], ten loaves were brought. |
| ולחם מצות וחלת מצת ורקיקי מצות: הרי אלו שלשה מינין רבוכה, וחלות ורקיקים לחם מצות, היא הקרויה למטה בענין (פסוק כג) חלת לחם שמן, על שם שנותן שמן ברבוכה כנגד החלות והרקיקין, וכל המינין באים עשר עשר חלות: | | mixed with oil: When it [the bread] was flour, he [Moses] would pour oil on them and mix them. -[from Men. 75a] |
| בלולת בשמן: כשהן קמח יוצק בהן שמן ובוללן: | | anointed with oil: After they were baked, he [Moses] would anoint them like a sort of Greek “chaff,” which resembles our [Hebrew letter of the alphabet] “nun.” -[from Men. 74b] |
| משחים בשמן: אחר אפייתן מושחן כמין כי יונית, שהיא עשויה כנו"ן שלנו: |
| | 3. And you shall place them upon a basket, and you shall bring them in the basket, and the bull and the two rams. |
| ג. וְנָתַתָּ אוֹתָם עַל סַל אֶחָד וְהִקְרַבְתָּ אֹתָם בַּסָּל וְאֶת הַפָּר וְאֵת שְׁנֵי הָאֵילִם: | | and you shall bring them: to the courtyard of the Mishkan on the day it will be erected. |
| והקרבת אתם: אל חצר המשכן ביום הקמתו: |
| | 4. And you shall bring Aaron and his sons near the entrance of the Tent of Meeting, and you shall bathe them in water. |
| ד. וְאֶת אַהֲרֹן וְאֶת בָּנָיו תַּקְרִיב אֶל פֶּתַח אֹהֶל מוֹעֵד וְרָחַצְתָּ אֹתָם בַּמָּיִם: | | and you shall bathe them: This [refers to] the immersion of the entire body. |
| ורחצת: זו טבילת כל הגוף: |
| 5. And you shall take the garments and clothe Aaron with the tunic, with the robe of the ephod, with the ephod, and with the choshen, and you shall adorn him with the band of the ephod.
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| ה. וְלָקַחְתָּ אֶת הַבְּגָדִים וְהִלְבַּשְׁתָּ אֶת אַהֲרֹן אֶת הַכֻּתֹּנֶת וְאֵת מְעִיל הָאֵפֹד וְאֶת הָאֵפֹד וְאֶת הַחֹשֶׁן וְאָפַדְתָּ לוֹ בְּחֵשֶׁב הָאֵפ | | and you shall adorn: Adorn and affix the belt and the apron around him. |
| ואפדת: קשט ותקן החגורה והסינר סביבותיו: |
| | 6. You shall place the cap upon his head and place the holy crown upon the cap. |
| ו. וְשַׂמְתָּ הַמִּצְנֶפֶת עַל רֹאשׁוֹ וְנָתַתָּ אֶת נֵזֶר הַקֹּדֶשׁ עַל הַמִּצְנָפֶת: | | the holy crown: Heb. נֵזֶר הַקֹּדֶשׁ. This is the showplate. |
| נזר הקדש: זה הציץ: | | upon the cap: As I explained above (Exod. 28:37): through the middle thread [of the showplate] and the two threads on his head, all three of which were tied behind the nape [of the Kohen Gadol’s neck], he places it [the showplate] upon the cap like a sort of hat. |
| על המצנפת: כמו שפירשתי למעלה (שמות כח לז) על ידי הפתיל האמצעי ושני פתילין שבראשו הקשורין שלשתן מאחורי העורף, הוא נותנו על המצנפת כמין כובע: |
| | 7. You shall take the anointing oil and pour [it] on his head and anoint him. |
| ז. וְלָקַחְתָּ אֶת שֶׁמֶן הַמִּשְׁחָה וְיָצַקְתָּ עַל רֹאשׁוֹ וּמָשַׁחְתָּ אֹתוֹ: | | and anoint him: This anointment was also like a sort of Greek “chaff.” [See commentary above on verse 2, and Rambam, Laws of Temple Vessels 1:7.] He [Moses] would apply oil to his [Aaron’s] head and between his eyebrows and join them with his finger. -[from Kereithoth 5b] |
| ומשחת אותו: אף משיחה זו כמין כי יונית, נותן שמן על ראשו ובין ריסי עיניו ומחברן באצבעו: |
| | 8. And you shall bring his sons near, and you shall clothe them with tunics. |
| ח. וְאֶת בָּנָיו תַּקְרִיב וְהִלְבַּשְׁתָּם כֻּתֳּנֹת: | | 9. And you shall gird them with sashes, Aaron and his sons, and you shall dress them with high hats, and the kehunah will be a perpetual statute for them, and you shall invest Aaron and his sons with full authority. |
| ט. וְחָגַרְתָּ אֹתָם אַבְנֵט אַהֲרֹן וּבָנָיו וְחָבַשְׁתָּ לָהֶם מִגְבָּעֹת וְהָיְתָה לָהֶם כְּהֻנָּה לְחֻקַּת עוֹלָם וּמִלֵּאתָ יַד אַהֲרֹן וְיַד בָּנָיו: | | will be… for them: This investiture, for eternal kehunah. |
| והיתה להם: מלוי ידים זה לכהונת עולם: | | and you shall invest: through these things. |
| ומלאת: על ידי הדברים האלה: | | Aaron and his sons: with the fulfillment (בְּמִלְוּי) and the appointment to the kehunah. |
| יד אהרן ויד בניו: במילוי ופקודת הכהונה: |
| | 10. You shall bring the bull to the front of the Tent of Meeting, and Aaron and his sons shall lean their hands upon the head of the bull. |
| י. וְהִקְרַבְתָּ אֶת הַפָּר לִפְנֵי אֹהֶל מוֹעֵד וְסָמַךְ אַהֲרֹן וּבָנָיו אֶת יְדֵיהֶם עַל רֹאשׁ הַפָּר: | | 11. You shall [then] slaughter the bull before the Lord, at the entrance of the Tent of Meeting. |
| יא. וְשָׁחַטְתָּ אֶת הַפָּר לִפְנֵי יְ־הֹוָ־ה פֶּתַח אֹהֶל מוֹעֵד: | | at the entrance of the Tent of Meeting: In the courtyard of the Mishkan, which is in front of the entrance. |
| פתח אוהל מועד: בחצר המשכן שלפני הפתח: |
| 12. And you shall take [some] of the blood of the bull and apply it on the horns of the altar with your finger, and you shall pour out all the blood upon the base of the altar.
|
| יב. וְלָקַחְתָּ מִדַּם הַפָּר וְנָתַתָּה עַל קַרְנֹת הַמִּזְבֵּחַ בְּאֶצְבָּעֶךָ וְאֶת כָּל הַדָּם תִּשְׁפֹּךְ אֶל יְסוֹד הַמִּזְבֵּחַ: | | on the horns: On top, actually on the horns. -[from Zev. 53a] |
| על קרנות: למעלה בקרנות ממש: | | and… all the blood: [I.e.,] the remaining blood. |
| ואת כל הדם: שיירי הדם: | | upon the base of the altar: A sort of protruding receptacle was made all around it [the altar] after it was elevated a cubit from the ground. -[from Middoth 3:1] |
| אל יסוד המזבח: כמין בליטת בית קבול עשוי לו סביב סביב לאחר שעלה אמה מן הארץ: |
| | 13. You shall then take all the fat that covers the innards, and the diaphragm with the liver, also the two kidneys and the fat that is upon them, and make them go up in smoke upon the altar. |
| יג. וְלָקַחְתָּ אֶת כָּל הַחֵלֶב הַמְכַסֶּה אֶת הַקֶּרֶב וְאֵת הַיֹּתֶרֶת עַל הַכָּבֵד וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת הַחֵלֶב אֲשֶׁר עֲלֵיהֶן וְהִקְטַרְתָּ ה | | the fat that covers the innards: That is the membrane on the rumen [i.e., the first stomach of a ruminant animal], which is called tele [in Old French, toile in modern French]. -[from Tosefta Chullin 9:3] \b and the diaphragm \b0הַיֹּתֶרֶת. This is the membrane of the liver, called ebres [in Old French]. |
| החלב המכסה את הקרב: הוא הקרום שעל הכרס שקורין טייל"א [קרום]: | | with the liver: He must also take part of the liver along with it. -[from Sifra, Lev. 3:8] |
| ואת היתרת: הוא טרפשא דכבדא שקורין איבדי"ש [סרעפת]: |
| | 14. But the flesh of the bull, its hide and its dung you shall burn in fire outside the camp; it is a sin offering. |
| יד. וְאֶת בְּשַׂר הַפָּר וְאֶת עֹרוֹ וְאֶת פִּרְשׁוֹ תִּשְׂרֹף בָּאֵשׁ מִחוּץ לַמַּחֲנֶה חַטָּאת הוּא: | you shall burn in fire: We do not find any [reference to an] “outside” sin offering burnt except this one.
|
| תשרף באש: לא מצינו חטאת חיצונה נשרפת אלא זו: |
| | 15. And you shall take the one ram, and Aaron and his sons shall lean their hands upon the ram's head. |
| טו. וְאֶת הָאַיִל הָאֶחָד תִּקָּח וְסָמְכוּ אַהֲרֹן וּבָנָיו אֶת יְדֵיהֶם עַל רֹאשׁ הָאָיִל: | 16. You shall slaughter the ram, and you shall take its blood and sprinkle [it] on the altar all around.
|
| טז. וְשָׁחַטְתָּ אֶת הָאָיִל וְלָקַחְתָּ אֶת דָּמוֹ וְזָרַקְתָּ עַל הַמִּזְבֵּחַ סָבִיב: | | and sprinkle: with a vessel. He [Moses] would grasp the sprinkling basin and sprinkle [the blood] opposite the horn [of the altar], in order that it [the blood would] be visible on both sides. The only sacrifice requiring the blood to be applied with the finger is the sin offering. The other sacrifices require neither [that the blood be sprinkled on the] horn, nor [that it be applied with the] finger, because the application of their [the other sacrifices’] blood is on the lower half of the altar, and [the kohen] does not ascend the ramp [of the altar], but he stands on the ground and sprinkles [the blood]. -[from Zev. 53b] |
| וזרקת: בכלי, אוחז במזרק וזורק כנגד הקרן כדי שיראה לכאן ולכאן, ואין קרבן טעון מתנה באצבע אלא חטאת בלבד, אבל שאר זבחים אינן טעונין קרן ולא אצבע, שמתן דמם מחצי המזבח ולמטה, ואינו עולה בכבש אלא עומד בארץ וזורק: | | all around: Heb. סָבִיב. Thus it is delineated in Shechitath Kodashim (Zev. 53b) that סָבִיב refers to only two applications, which [actually] are four-one [application is] on this corner and one on the diagonally opposite corner. Each application was visible on both sides of the corner, thus the blood was applied on the four directions all around. Therefore, it [the sprinkling of the blood] is called סָבִיב, all around. |
| סביב: כך מפורש בשחיטת קדשים (זבחים נב ב) שאין סביב אלא שתי מתנות שהן ארבע, האחת בקרן זוית זו, והאחת בקרן שכנגדה באלכסון, וכל מתנה נראית בשני צדי הקרן אילך ואילך, נמצא הדם נתון בארבע רוחות סביב, לכך קרוי סביב: |
| | 17. And you shall dissect the ram into its parts, and you shall wash its innards and its legs and put them with its parts and with its head, |
| יז. וְאֶת הָאַיִל תְּנַתֵּחַ לִנְתָחָיו וְרָחַצְתָּ קִרְבּוֹ וּכְרָעָיו וְנָתַתָּ עַל נְתָחָיו וְעַל רֹאשׁוֹ: | | into its parts: Heb. עַל-נְתָחָיו, [equivalent to] עִם-נְתָחָיו, with its parts, in addition to the rest of the parts. |
| על נתחיו: עם נתחיו, מוסף על שאר הנתחים: |
| | 18. and you shall make the entire ram go up in smoke upon the altar; it is a burnt offering made to the Lord; it is a spirit of satisfaction, a fire offering for the Lord. |
| יח. וְהִקְטַרְתָּ אֶת כָּל הָאַיִל הַמִּזְבֵּחָה עֹלָה הוּא לַי־הֹוָ־ה רֵיחַ נִיחוֹחַ אִשֶּׁה לַי־הֹוָ־ה הוּא: | | it is a spirit of satisfaction: It is satisfaction to Me that I commanded and My will was performed. -[from Zev. 46b] |
| ריח ניחוח: נחת רוח לפני, שאמרתי ונעשה רצוני: | | a fire offering: Heb. אִשֶׁה, a word related to fire אֵשׁ, and it means burning the limbs that are on the fire. |
| אשה: לשון אש, והיא הקטרת איברים שעל האש: |
| | 19. And you shall take the second ram, and Aaron and his sons shall lean their hands upon the ram's head. |
| יט. וְלָקַחְתָּ אֵת הָאַיִל הַשֵּׁנִי וְסָמַךְ אַהֲרֹן וּבָנָיו אֶת יְדֵיהֶם עַל רֹאשׁ הָאָיִל: | | 20. You shall slaughter the ram, take [some] of its blood and put it upon the cartilage of Aaron's right ear and upon the cartilage of Aaron's sons' right ears, upon the thumbs of their right hands, and upon the big toes of their right feet, and you shall sprinkle the blood upon the altar all around. |
| כ. וְשָׁחַטְתָּ אֶת הָאַיִל וְלָקַחְתָּ מִדָּמוֹ וְנָתַתָּה עַל תְּנוּךְ אֹזֶן אַהֲרֹן וְעַל תְּנוּךְ אֹזֶן בָּנָיו הַיְמָנִית וְעַל בֹּהֶן יָדָם הַיְמָנִית | | cartilage: Heb. ךְתְּנוּ. That is the cartilage, the middle wall within the ear, which is known [in Old French] as tendron, tendrum, tenron, tenrum, or teneros. |
| תנוך: הוא הסחוס האמצעי שבתוך האוזן שקורין טנדרו"ם [סחוס]: | | the thumbs of their… hands: Heb. בֹּהֶן יָדָם This is the thumb, and [the blood was to be applied to] the middle joint. -[from Sifra on Lev. 8:24] |
| בהן ידם: הגודל ובפרק האמצעי: |
| | 21. You shall [then] take [some] of the blood that is upon the altar and [some] of the anointing oil, and sprinkle it upon Aaron and upon his garments, upon his sons and upon the garments of his sons with him; thus he will become holy along with his garments, and his sons and their garments with him. |
| כא. וְלָקַחְתָּ מִן הַדָּם אֲשֶׁר עַל הַמִּזְבֵּחַ וּמִשֶּׁמֶן הַמִּשְׁחָה וְהִזֵּיתָ עַל אַהֲרֹן וְעַל בְּגָדָיו וְעַל בָּנָיו וְעַל בִּגְדֵי בָנָיו אִתּוֹ | | 22. And you shall take out of the ram the fat and the fat tail and the fat that covers the innards, the diaphragm of the liver, the two kidneys along with the fat that is upon them, and the right thigh, for it is a ram of perfection. |
| כב. וְלָקַחְתָּ מִן הָאַיִל הַחֵלֶב וְהָאַלְיָה וְאֶת הַחֵלֶב הַמְכַסֶּה אֶת הַקֶּרֶב וְאֵת יֹתֶרֶת הַכָּבֵד וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת הַחֵלֶב אֲשֶׁר עֲ | | the fat: This is the fat on the intestines or [the fat on] the maw [the obomasum, or the last stomach of a ruminant animal]. [from Chullin 49a, b] |
| החלב: זה חלב הדקים או הקיבה: | | and the fat tail: Below the kidneys, as is explained in [parshath] Vayikra, as it is said: “opposite the atzeh (הֶעָצֶה) he shall remove it” (Lev. 3:9), [meaning] the place where the kidneys give advice (יוֹעִצוֹת) (Chul. 11a). In connection with the sacrificial parts of the bull, however, the fat tail is not mentioned, because the fat tail is sacrificed only with a male lamb, a ewe lamb, and a ram, but a bull and a goat do not require the [sacrifice of] the fat tail. [In fact, bulls and goats have no fat tails. Rashi means that the tail need not be sacrificed.] |
| והאליה: מן הכליות ולמטה, כמו שמפורש בויקרא (ג ט) שנאמר לעומת העצה יסירנה, מקום שהכליות יועצות, ובאמורי הפר לא נאמר אליה, שאין אליה קריבה אלא בכבש וכבשה ואיל, אבל שור ועז אין טעונים אליה: | | and the right thigh: We do not find that the right thigh should be sent up in smoke with the sacrificial parts except this one alone. |
| ואת שוק הימין: לא מצינו הקטרה בשוק הימין עם האמורים אלא זו בלבד: | | for it is a ram of perfection: Heb. מִלֻאִים, [the same as] שְׁלָמִים, an expression denoting perfection שְׁלֵמוּת i.e., it has been completed with everything. Scripture informs [us] that the perfection offering is a peace offering, because it makes peace for the altar, for the one who performs the service, and for the owner (Mid. Tanchuma, Tzav 4; Sifra 8:19). Therefore, I [God] require that the breast be given to the one who performs the service, as a portion. This was Moses, who officiated at the investiture rites, and the rest was eaten by Aaron and his sons, who were the owners [of the sacrifices], as is explained in [the section dealing with] this topic. |
| כי איל מלאים הוא: שלמים, לשון שלמות שמושלם בכל. מגיד הכתוב שהמלואים שלמים, שמשימים שלום למזבח ולעובד העבודה ולבעלים, לכך אני מצריכו החזה להיות לו לעובד העבודה למנה, וזהו משה ששימש במלואים, והשאר אכלו אהרן ובניו שהם בעלים, כמפורש בענין: |
| | 23. And one loaf of bread, one loaf of oil bread, and one wafer from the basket of matzoth that stands before the Lord, |
| כג. וְכִכַּר לֶחֶם אַחַת וְחַלַּת לֶחֶם שֶׁמֶן אַחַת וְרָקִיק אֶחָד מִסַּל הַמַּצּוֹת אֲשֶׁר לִפְנֵי יְ־הֹוָ־ה: | | and one loaf of bread: of the loaves. |
| וככר לחם: מן החלות: | | one loaf of oil bread: of the kind [of bread known as] the scalded dough. -[from Men. 78a] |
| וחלת לחם שמן: ממין הרבוכה: | | and one wafer: of the wafers, one out of ten of each kind (Men. 76a). We do not find that the offering of bread that comes with any sacrifice should be burned except this [bread] only, for the offering of the loaves of the thanksgiving offering and the ram of the Nazirite are given to the kohanim with the breast and the thigh, but from this [sacrifice] Moses had for [his] portion only the breast. |
| ורקיק: מן הרקיקין, אחד מעשרה שבכל מין ומין ולא מצינו תרומת לחם הבא עם זבח נקטרת אלא זו בלבד, שתרומת לחמי תודה ואיל נזיר נתונה לכהנים עם חזה ושוק, ומזה לא היה למשה למנה אלא חזה בלבד: |
| | 24. and you shall place it all upon Aaron's palms and upon his sons' palms, and you shall wave them as a waving before the Lord. |
| כד. וְשַׂמְתָּ הַכֹּל עַל כַּפֵּי אַהֲרֹן וְעַל כַּפֵּי בָנָיו וְהֵנַפְתָּ אֹתָם תְּנוּפָה לִפְנֵי יְ־הֹוָ־ה: | | upon Aaron’s palms…, and you shall wave: Both of them were engaged in the waving, the owner [of the animal] and the kohen. How so? The kohen placed his hand under the owner’s hand and waved (Men. 61b). In this case, Aaron and his sons were the owners, and Moses was the kohen. |
| על כפי אהרן וגו' והנפת: שניהם עסוקים בתנופה, הבעלים והכהן. הא כיצד, כהן מניח ידו תחת יד הבעלים ומניף, ובזה היו אהרן ובניו בעלים, ומשה כהן: | | as a waving: He would wave it to and fro to the One to Whom the four directions of the world belong. The waving keeps back and does away with punishment and harmful winds. The lifting up [consisted of] raising and lowering, to the One to Whom the heavens and earth belong, and it keeps back harmful dews. -[from Men. 62a] |
| תנופה: מוליך ומביא למי שארבע רוחות העולם שלו, ותנופה מעכבת רוחות רעות. תרומה מעלה ומוריד למי שהשמים וארץ שלו, ומעכבת טללים רעים: |
| | 25. You shall then take them from their hand[s] and make them go up in smoke upon the altar with the burnt offering as a spirit of satisfaction before the Lord; it is a fire offering for the Lord. |
| כה. וְלָקַחְתָּ אֹתָם מִיָּדָם וְהִקְטַרְתָּ הַמִּזְבֵּחָה עַל הָעֹלָה לְרֵיחַ נִיחוֹחַ לִפְנֵי יְ־הֹוָ־ה אִשֶּׁה הוּא לַי־הֹוָ־ה: | | with the burnt offering: With the first ram that you [already] offered up as a burnt offering. |
| על העולה: על האיל הראשון שהעלית עולה: | | as a spirit of satisfaction: Heb. לְרֵיחַ נִיחוֹחַ, as satisfaction for the One Who commanded and [saw that] His will was performed. |
| לריח ניחוח: לנחת רוח למי שאמר ונעשה רצונו: | | a fire offering: It is given to the fire. |
| אשה: לאש נתן: | | for the Lord: For the name of the Omnipresent. |
| לה': לשמו של מקום: |
| | 26. And you shall take the breast of the ram of perfection which is Aaron's, and wave it as a waving before the Lord, and it will become your portion. |
| כו. וְלָקַחְתָּ אֶת הֶחָזֶה מֵאֵיל הַמִּלֻּאִים אֲשֶׁר לְאַהֲרֹן וְהֵנַפְתָּ אֹתוֹ תְּנוּפָה לִפְנֵי יְ־הֹוָ־ה וְהָיָה לְךָ לְמָנָה: | | waving: Heb. ךְתְּנוּפָה, an expression of moving to and fro, vantiler or ventiller in Old French, to make [horizontal] movements to and fro. |
| : |
| | 27. And you shall sanctify the breast of the waving and the thigh of the uplifting, which was waved and which was lifted up, of the ram of perfection, of that which is Aaron's and of that which is his sons'. |
| כז. וְקִדַּשְׁתָּ אֵת חֲזֵה הַתְּנוּפָה וְאֵת שׁוֹק הַתְּרוּמָה אֲשֶׁר הוּנַף וַאֲשֶׁר הוּרָם מֵאֵיל הַמִּלֻּאִים מֵאֲשֶׁר לְאַהֲרֹן וּמֵאֲשֶׁר לְבָנָיו: | | And you shall sanctify the breast of the waving and the thigh of the uplifting, etc.: Sanctify them for generations [to come], that their uplifting and their waving shall prevail like the breast and the thigh of the peace offering, but not [in reference] to the burning. Rather, [in the future, the ram’s breast and thigh] “shall remain for Aaron and his sons” (verse 28) to eat. |
| וקדשת את חזה התנופה ואת שוק התרומה וגו': קדשם לדורות, להיות נוהגת תרומתם והנפתם כחזה ושוק של שלמים, אבל לא להקטרה, אלא והיה לאהרן ולבניו לאכול: | | waving: Heb. ךְתְּנוּפָה, an expression of moving to and fro, vantiler or ventiller in Old French, to make [horizontal] movements to and fro. |
| תנופה: לשון הולכה והובאה, וינטילי"ר בלעז [להניף]: | | was lifted up: Heb. הוּרָם, an expression of raising and lowering. |
| הורם: לשון מעלה ומוריד: |
| | 28. And so it shall remain for Aaron and his sons as a perpetual allotment from the children of Israel; for it is an offering, and it shall remain an offering from the children of Israel of their peace offerings; it is their offering to the Lord. |
| כח. וְהָיָה לְאַהֲרֹן וּלְבָנָיו לְחָק עוֹלָם מֵאֵת בְּנֵי יִשְׂרָאֵל כִּי תְרוּמָה הוּא וּתְרוּמָה יִהְיֶה מֵאֵת בְּנֵי יִשְׂרָאֵל מִזִּבְחֵי שַׁלְמֵיהֶם תּ | | as a perpetual allotment from the children of Israel: [i. e.,] that the peace offerings shall belong to the owners [of the animals], but the breast and the thigh they shall give to the kohen. |
| לחק עולם מאת בני ישראל: שהשלמים לבעלים, ואת החזה ואת השוק יתנו לכהן: | | for it is an offering: This breast and thigh. |
| כי תרומה הוא: החזה ושוק הזה: |
| | 29. The holy garments that are Aaron's shall be for his sons after him, to be exalted through them and invested with full authority through them. |
| כט. וּבִגְדֵי הַקֹּדֶשׁ אֲשֶׁר לְאַהֲרֹן יִהְיוּ לְבָנָיו אַחֲרָיו לְמָשְׁחָה בָהֶם וּלְמַלֵּא בָם אֶת יָדָם: | | for his sons after him: for [the one] who comes into greatness after him. |
| לבניו אחריו: למי שבא בגדולה אחריו: | | to be exalted: Heb. לְמָשְׁחָה, [which usually means “for anointment,” here signifies] to be exalted through them. There are [instances of] מְִִשִׁיחָה that are an expression of authority, like “I have given them to you for greatness (לְמָשְׁחָה)” (Num. 18:8); “Do not touch My great ones (בִמְשִׁיחָי)” (Ps. 105:15). |
| למשחה: להתגדל בהם, שיש משיחה שהיא לשון שררה, כמו (במדבר יח ח) לך נתתים למשחה, (תהלים קה טו) אל תגעו במשיחי: | | and invested with full authority through them: Through the garments, he is invested with the Kehunah Gedolah. |
| ולמלא בם את ידם: על ידי הבגדים הוא מתלבש בכהונה גדולה: |
| | 30. Seven days shall the one of his sons [who will be] the kohen in his place wear them, the one who is to enter the Tent of Meeting to serve in the Holy. |
| ל. שִׁבְעַת יָמִים יִלְבָּשָׁם הַכֹּהֵן תַּחְתָּיו מִבָּנָיו אֲשֶׁר יָבֹא אֶל אֹהֶל מוֹעֵד לְשָׁרֵת בַּקֹּדֶשׁ: | | Seven days: [I.e., seven] consecutive [days]. |
| שבעת ימים: רצופין: | | shall… [who will be] the kohen in his place wear them: [The son] who will arise from his [Aaron’s] sons in his place to the Kehunah Gedolah, whom they will appoint to be Kohen Gadol. |
| ילבשם הכהן: אשר יקום מבניו תחתיו לכהונה גדולה, כשימנוהו להיות כהן גדול: | | the one who is to enter the Tent of Meeting: [I.e.,] that kohen who is prepared to enter the inner sanctum on Yom Kippur, and that is the Kohen Gadol, for the service of Yom Kippur is acceptable only through him. -[from Yoma 73a] |
| אשר יבא אל אהל מועד: אותו כהן המוכן ליכנס לפני ולפנים ביום הכפורים, וזהו כהן גדול, שאין עבודת יום הכפורים כשרה אלא בו: | | one of his sons… in his place: [This] teaches [us] that if the Kohen Gadol has a son who equals him, they must appoint him Kohen Gadol in his place [i.e., after him]. -[from Sifra on Lev. 6:15] |
| תחתיו מבניו: מלמד שאם יש לו לכהן גדול בן ממלא את מקומו, ימנוהו כהן גדול תחתיו: | | [who will be] the kohen in his place: From here there is proof that every expression of כֹּהֵן is an expression of doing, of actually serving. Therefore, the cantillation of the “tevir” extends before it [indicating a connection to the following word]. |
| הכהן תחתיו מבניו: מכאן ראיה כל לשון כהן לשון פועל עובד ממש, לפיכך ניגון תביר נמשך לפניו: |
| | 31. You shall take the ram of perfection and cook its flesh in a holy place. |
| לא. וְאֵת אֵיל הַמִּלֻּאִים תִּקָּח וּבִשַּׁלְתָּ אֶת בְּשָׂרוֹ בְּמָקֹם קָדֹשׁ: | | in a holy place: [I.e.,] in the courtyard of the Tent of Meeting, for these peace offerings were most holy sacrifices [which had to be eaten in the courtyard of the Tent of Meeting or the courtyard of the Temple, and not in the camp of Israel or the city of Jerusalem]. |
| במקום קדוש: בחצר אהל מועד, שהשלמים הללו קדשי קדשים היו: |
| | 32. Aaron and his sons shall eat the flesh of the ram and the bread that is in the basket, at the entrance of the Tent of Meeting. |
| לב. וְאָכַל אַהֲרֹן וּבָנָיו אֶת בְּשַׂר הָאַיִל וְאֶת הַלֶּחֶם אֲשֶׁר בַּסָּל פֶּתַח אֹהֶל מוֹעֵד: | | at the entrance of the Tent of Meeting: The entire courtyard is called thus. |
| פתח אהל מועד: כל החצר קרוי כן: |
| | 33. They shall eat those things with which atonement has been effected, in order to invest them with full authority, to sanctify them, but a stranger shall not eat [of them], because they are a sacred thing. |
| לג. וְאָכְלוּ אֹתָם אֲשֶׁר כֻּפַּר בָּהֶם לְמַלֵּא אֶת יָדָם לְקַדֵּשׁ אֹתָם וְזָר לֹא יֹאכַל כִּי קֹדֶשׁ הֵם: | | They shall eat those things: Aaron and his sons [shall eat them] because they are their [the ram’s and the bread’s] owners. |
| ואכלו אתם: אהרן ובניו, לפי שהם בעליהם: | | with which atonement has been effected: [I.e., with which] all alienism and repugnance [have been atoned for] for them [Aaron and his sons]. |
| אשר כפר בהם: כל זרות ותיעוב: | | in order to invest them with full authority: with this ram and this bread. |
| למלא את ידם: באיל ולחם הללו: | | to sanctify them: For through these investitures, they were fully initiated into and sanctified for the kehunah. |
| לקדש אותם: שעל ידי המלואים הללו נתמלאו ידיהם ונתקדשו לכהונה: | | because they are a sacred thing: [I.e., they are] the most holy sacrifices. From here we learned a warning [a prohibition] against a stranger [a non-kohen] who eats the most holy sacrifices, since the Torah text gives as the reason for the matter, [the fact] that they are a sacred thing. |
| כי קדש הם: קדשי קודשים, ומכאן למדנו אזהרה לזר האוכל קודש קודשים, שנתן המקרא טעם לדבר משום דקדש הם: |
| | 34. If any of the flesh of the perfection [offering] or of the bread is left over until the next morning, what is left over you shall burn in fire; it shall not be eaten because it is a sacred thing. |
| לד. וְאִם יִוָּתֵר מִבְּשַׂר הַמִּלֻּאִים וּמִן הַלֶּחֶם עַד הַבֹּקֶר וְשָׂרַפְתָּ אֶת הַנּוֹתָר בָּאֵשׁ לֹא יֵאָכֵל כִּי קֹדֶשׁ הוּא: | | 35. So shall you do to Aaron and his sons, according to all that I have commanded you; for seven days you shall perform their investiture. |
| לה. וְעָשִׂיתָ לְאַהֲרֹן וּלְבָנָיו כָּכָה כְּכֹל אֲשֶׁר צִוִּיתִי אֹתָכָה שִׁבְעַת יָמִים תְּמַלֵּא יָדָם: | | So shall you do to Aaron and his sons: The Torah text repeated this and doubled it to render it essential, that if he [Moses] omitted anything of all that was stated in [the section dealing with] this matter, they [Aaron and his sons] would not be invested to be kohanim, and their service would be invalid. -[from Yoma 5a] |
| ועשית לאהרן ולבניו ככה: שנה הכתוב וכפל לעכב, שאם חסר דבר אחד מכל האמור בענין, לא נתמלאו ידיהם להיות כהנים ועבודתם פסולה: | | you: Heb. אֹתָכָה, like אוֹתָ. |
| אתכה: כמו אותך: | | for seven days you shall perform their investiture: in this manner and with these sacrifices, daily. |
| שבעת ימים תמלא וגו': בענין הזה ובקרבנות הללו בכל יום: |
| | 36. And a bull as a sin offering you shall offer up every day for the atonements, and you shall purify the altar by performing atonement upon it, and you shall anoint it, in order to sanctify it. |
| לו. וּפַר חַטָּאת תַּעֲשֶׂה לַיּוֹם עַל הַכִּפֻּרִים וְחִטֵּאתָ עַל הַמִּזְבֵּחַ בְּכַפֶּרְךָ עָלָיו וּמָשַׁחְתָּ אֹתוֹ לְקַדְּשׁוֹ: | | for the atonements -: Heb. עַל-הַכִּפֻּרִים, for the atonements, [meaning] to atone for the altar for all alienism and repugnance. Since it is stated: “for seven days you shall perform their investiture,” I know only [that] what is offered up for their [the kohanim’s] sake [must be brought all seven days], such as the rams and the bread, but what is offered up for the sake of the altar, such as the bull, which is for the purification of the altar, we did not [yet] hear [that it must be brought for seven days]. Therefore, this verse was necessary. The midrash of Torath Kohanim (Lev. 8:14) states: The atonement for the altar was necessary because perhaps someone had donated a stolen article for the work of the Mishkan and the altar. |
| על הכפרים: בשביל הכפורים, לכפר על המזבח מכל זרות ותיעוב. ולפי שנאמר (פסוק לה) שבעת ימים תמלא ידם, אין לי אלא דבר הבא בשבילם, כגון האילים והלחם, אבל הבא בשביל המזבח, כגון פר שהוא לחטוי המזבח, לא שמענו, לכך הוצרך מקרא זה. ומדרש תורת כהנים אומר כפרת המזבח הוצרך, שמא התנדב איש דבר גזל במלאכת המשכן והמזבח: | | and you shall purify: Heb. וְחִטֵאתָ, [which Onkelos renders:] וּתְדַכֵּי, and you shall purify. An expression of placing the blood that is applied with the finger is called חִטּוּי. |
| וחטאת: ותדכי, לשון מתנת דמים הנתונים באצבע קרוי חטוי: | | and you shall anoint it: with the anointing oil [as below (Exod. 30:22-33)]. All anointings [were made] like a sort of Greek “chaff.” [See above on verse 2.] |
| ומשחת אותו: בשמן המשחה וכל המשיחות כמין כי יונית: |
| | 37. For seven days you shall perform atonement upon the altar and sanctify it. Henceforth, the altar shall be a holy of holies. Whatever touches the altar will be holy. |
| לז. שִׁבְעַת יָמִים תְּכַפֵּר עַל הַמִּזְבֵּחַ וְקִדַּשְׁתָּ אֹתוֹ וְהָיָה הַמִּזְבֵּחַ קֹדֶשׁ קָדָשִׁים כָּל הַנֹּגֵעַ בַּמִּזְבֵּחַ יִקְדָּשׁ: | | Henceforth the altar shall be a holy: Now what was its [the altar’s] sanctity? “Whatever touches the altar will be holy.” Even an invalid sacrifice that was placed upon it-the altar sanctified it to render it fit so that it would not be taken off [the altar]. Since it is said: “Whatever touches the altar will be holy,” I understand it to mean whether it is fit or whether it is unfit, such as something whose disqualification did not come in the sanctuary, such as a male animal or a female animal that was intimate with a human, [or] an animal set aside for a sacrifice to idols, [or] an animal that was worshipped as a god, or an animal that suffered a mortal wound or terminal illness, or [any other disqualification] like them. Therefore, the Torah states: “And this is what you shall offer upon the altar,” immediately following it [this verse]. Just as the burnt offering is fit, so is it with anything that was already fit and became disqualified after entering the courtyard, such as a sacrifice that stayed overnight, a sacrifice that was taken out of the courtyard, a sacrifice that was ritually unclean, [a sacrifice] that was slaughtered with an intention of [offering it up or eating its flesh] outside the time allotted for it or outside the proper place, and [any other disqualification] like them. -[from Zev. 83a, Sifra on Lev. 6:2] |
| והיה המזבח קדש: ומה היא קדושתו, כל הנוגע במזבח יקדש, אפילו קרבן פסול שעלה עליו, קדשו המזבח להכשירו שלא ירד. מתוך שנאמר כל הנוגע במזבח יקדש, שומע אני בין ראוי בין שאינו ראוי, כגון דבר שלא היה פסולו בקדש, כגון הרובע והנרבע ומוקצה ונעבד והטרפה וכיוצא בהן, תלמוד לומר וזה אשר תעשה, הסמוך אחריו, מה עולה ראויה אף כל ראוי, שנראה לו כבר ונפסל משבא לעזרה, כגון הלן והיוצא והטמא ושנשחט במחשבת חוץ לזמנו וחוץ למקומו וכיוצא בהן: |
| | 38. And this is what you shall offer upon the altar: lambs in their first year, two a day, continually. |
| לח. וְזֶה אֲשֶׁר תַּעֲשֶׂה עַל הַמִּזְבֵּחַ כְּבָשִׂים בְּנֵי שָׁנָה שְׁנַיִם לַיּוֹם תָּמִיד: | | 39. The one lamb you shall offer up in the morning and the other lamb you shall offer up in the afternoon. |
| לט. אֶת הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם: | | 40. And one tenth of fine flour, thoroughly mixed with a quarter of a hin of crushed [olive] oil, and a libation of one quarter of a hin of wine, for the one lamb. |
| מ. וְעִשָּׂרֹן סֹלֶת בָּלוּל בְּשֶׁמֶן כָּתִית רֶבַע הַהִין וְנֵסֶךְ רְבִעִית הַהִין יָיִן לַכֶּבֶשׂ הָאֶחָד: | | And one-tenth of fine flour: A tenth of an ephah, [the volume of] forty-three and one-fifth eggs. |
| ועשרון סולת: עשירית האיפה, ארבעים ושלש ביצים וחומש ביצה: | | of crushed [olive] oil: Crushed is not stated as being obligatory, but [simply] to make it acceptable. Since it says: “crushed for lighting” (Exod. 27:20), implying “for [use as] lighting” but not [to be used] for meal offerings, I would possibly think [that the verse means] to disqualify it for meal offerings. Therefore, the Torah states here, “crushed.” Consequently, “crushed for lighting” was stated only to exclude meal offerings, that they do not require crushed [oil], for even oil ground in a mill is acceptable for them. -[from Men. 86b] |
| בשמן כתית: לא לחובה נאמר כתית אלא להכשיר, לפי שנאמר (לעיל כז כ) כתית למאור, ומשמע למאור ולא למנחות, יכול לפסלו למנחות, תלמוד לומר כאן כתית, ולא נאמר (שמות כז כ) כתית למאור אלא למעט מנחות שאין צריך כתית, שאף הטחון בריחים כשר בהן: | | a quarter of a hin: Three logs. |
| רבע ההין: שלשה לוגין: | | and a libation: for the basins, as we learned in tractate Succah (48a): Two silver basins were at the top of the altar, and they were perforated like two fine nostrils. He [the kohen] would pour the wine into it [these basins], and it would flow and exit through the “nostril” and fall on the roof of the altar, from where it would descend [through holes in the altar] to the foundations, in the altar of the Temple, and in the copper altar it would descend from the altar to the ground. |
| ונסך: לספלים, כמו ששנינו במסכת סוכה (מח א) שני ספלים של כסף היו בראש המזבח, ומנוקבים כמין שני חוטמין דקים, נותן היין לתוכו והוא מקלח ויוצא דרך החוטם ונופל על גג המזבח, ומשם יורד לשיתין במזבח בית עולמים, ובמזבח הנחשת יורד מן המזבח לארץ: |
| | 41. And the other lamb you shall offer up in the afternoon; you shall offer [it] up like the meal offering of the morning and its libation, as a spirit of satisfaction, a fire offering to the Lord. |
| מא. וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכָּהּ תַּעֲשֶׂה לָּהּ לְרֵיחַ נִיחֹחַ אִשֶּׁה לַי־הֹוָ־ה: | | as a spirit of satisfaction: This is stated regarding the meal offering, for the meal offering of libations is entirely burned, and the order of their sacrifice is: first the limbs [of the burnt offering] and afterwards the meal offering, as it is said: “burnt offering and meal offering” (Lev. 23:37). |
| לריח ניחח: על המנחה נאמר, שמנחת נסכים כולה כליל, וסדר הקרבתן האיברים בתחלה ואחר כך המנחה, שנאמר (ויקרא כג לז) עולה ומנחה: |
| | 42. It shall be a continual burnt offering for your generations, at the entrance of the Tent of Meeting before the Lord, where I will arrange meetings with you, to speak to you there. |
| מב. עֹלַת תָּמִיד לְדֹרֹתֵיכֶם פֶּתַח אֹהֶל מוֹעֵד לִפְנֵי יְ־הֹוָ־ה אֲשֶׁר אִוָּעֵד לָכֶם שָׁמָּה לְדַבֵּר אֵלֶיךָ שָׁם: | | continual: Daily, without a day intervening. |
| תמיד: מיום אל יום, ולא יפסיק יום בינתים: | | where I will arrange meetings with you: When I arrange a time to speak to you, I will arrange it to come there. Some of our Rabbis derive from here that since the time the Mishkan was erected, the Holy One, blessed is He, spoke to Moses from above the copper altar. Others, however, say that [He spoke to Moses] from above the ark cover, as it is said: “and I will speak with you from atop the ark cover” (Exod. 25:22), and “where I will arrange meetings with you,” stated here, is not stated about the altar but about the Tent of Meeting mentioned in the verse. -[from Baraitha Melecheth HaMishkan, ch. 14] |
| אשר אועד לכם: כשאקבע מועד לדבר אליך שם אקבענו לבא. ויש מרבותינו למדים מכאן, שמעל מזבח הנחשת היה הקב"ה מדבר עם משה משהוקם המשכן, ויש אומרים מעל הכפרת, כמו שנאמר (שמות כה כב) ודברתי אתך מעל הכפורת, ואשר אועד לכם האמור כאן אינו אמור על המזבח, אלא על אהל מועד הנזכר במקרא: |
| | 43. There I will arrange meetings with the children of Israel, and it will be sanctified by My glory. |
| מג. וְנֹעַדְתִּי שָׁמָּה לִבְנֵי יִשְׂרָאֵל וְנִקְדַּשׁ בִּכְבֹדִי: | | There I will arrange meetings: I will arrange to speak with them [the children of Israel], as a king who arranges a place to speak there with his servants. |
| ונועדתי שמה: אתועד עמם בדבור, כמלך הקובע מקום מועד לדבר עם עבדיו שם: | | and it will be sanctified: [I.e.,] the Mishkan [will be sanctified]. |
| ונקדש: המשכן: | | by My glory: Heb. בִּכְבֹדִי. That My Shechinah will dwell in it. The aggadic midrash, however, says: Do not read בִּכְבֹדִי, but בִּמְכֻבָּדַי, with My honored ones. Here He hinted to him [Moses] about the death of Aaron’s sons on the day it [the Mishkan] was erected. This is what Moses [meant when he] said, “This is what the Lord spoke, saying, ‘With those close to Me I will be sanctified’” (Lev. 10:3). Now where did He speak? “And it will be sanctified by My glory.” -[from Sifra, Lev. 10:3; Zev. 115b] |
| בכבודי: שתשרה שכינתי בו. ומדרש אגדה אל תקרי בכבודי, אלא [בכבודי], במכובדים שלי, כאן רמז לו מיתת בני אהרן ביום הקמתו, וזהו שאמר משה (ויקרא י ג) הוא אשר דבר ה' לאמר בקרובי אקדש, והיכן דבר, ונקדש בכבודי: |
| | 44. I will sanctify the Tent of Meeting and the altar, and I will sanctify Aaron and his sons to serve Me [as kohanim]. |
| מד. וְקִדַּשְׁתִּי אֶת אֹהֶל מוֹעֵד וְאֶת הַמִּזְבֵּחַ וְאֶת אַהֲרֹן וְאֶת בָּנָיו אֲקַדֵּשׁ לְכַהֵן לִי: | | 45. I will dwell in the midst of the children of Israel and I will be their God. |
| מה. וְשָׁכַנְתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל וְהָיִיתִי לָהֶם לֵאלֹהִים: | | 46. They will know that I, the Lord, am their God, Who brought them out of the land of Egypt in order that I may dwell in their midst; I am the Lord, their God. |
| מו. וְיָדְעוּ כִּי אֲנִי יְ־הֹוָ־ה אֱלֹהֵיהֶם אֲשֶׁר הוֹצֵאתִי אֹתָם מֵאֶרֶץ מִצְרַיִם לְשָׁכְנִי בְתוֹכָם אֲנִי יְ־הֹוָ־ה אֱלֹהֵיהֶם: | | in order that I may dwell in their midst: With the intention that I dwell in their midst. |
| לשכני בתוכם: על מנת לשכון אני בתוכם: |
Shemot - Exodus - Chapter 30
Chapter 30 | 1. You shall make an altar for bringing incense up in smoke; you shall make it out of acacia wood. |
| א. וְעָשִׂיתָ מִזְבֵּחַ מִקְטַר קְטֹרֶת עֲצֵי שִׁטִּים תַּעֲשֶׂה אֹתוֹ: | | for bringing incense up in smoke: Heb. מִקְטַר קְטֹרֶת, to raise smoke up on it, namely the smoke of incense. |
| מקטר קטרת: להעלות עליו קטור עשן סמים: |
| | 2. It shall be one cubit long and one cubit wide, a square, and two cubits high; its horns shall be [one piece] with it. |
| ב. אַמָּה אָרְכּוֹ וְאַמָּה רָחְבּוֹ רָבוּעַ יִהְיֶה וְאַמָּתַיִם קֹמָתוֹ מִמֶּנּוּ קַרְנֹתָיו: | | 3. You shall overlay it with pure gold, its top, its walls all around, and its horns; and you shall make for it a golden crown all around. |
| ג. וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר אֶת גַּגּוֹ וְאֶת קִירֹתָיו סָבִיב וְאֶת קַרְנֹתָיו וְעָשִׂיתָ לּוֹ זֵר זָהָב סָבִיב: | | its top: This one [altar] had a top. The altar for burnt offerings [i.e., the copper altar], however, did not have a top, but the hollow space within it was filled with earth whenever they camped. |
| את גגו: זה היה לו גג, אבל מזבח העולה לא היה לו גג, אלא ממלאים חללו אדמה בכל חנייתן: | | a golden crown: This symbolized the crown of the kehunah. |
| זר זהב: סימן הוא לכתר כהונה: |
| | 4. You shall make two golden rings for it underneath its crown on its two corners, you shall make [them] on its two sides, so that it should serve as holders for poles with which to carry it. |
| ד. וּשְׁתֵּי טַבְּעֹת זָהָב תַּעֲשֶׂה לּוֹ מִתַּחַת לְזֵרוֹ עַל שְׁתֵּי צַלְעֹתָיו תַּעֲשֶׂה עַל שְׁנֵי צִדָּיו וְהָיָה לְבָתִּים לְבַדִּים לָשֵׂאת אֹתוֹ בּ | | its… corners: Heb. צַלְעֹתָיו. Here it is a term meaning corners, as the Targum [Onkelos] renders, [unlike in Exod. 25:12, 26:20, 26, 27, where צֶלַע means a side,] because it says [further in the verse]: “on its two sides,” [meaning] on its two corners that are on its two sides. |
| צלעותיו: כאן הוא לשון זויות, כתרגומו, לפי שנאמר על שני צדיו, על שתי זויותיו שבשני צדיו: | | it should serve: Heb. וְהָיָה, lit., and it shall be [in the singular, referring to] the making of these rings. |
| והיה: מעשה הטבעות האלה: | | as holders for the poles: The ring [itself] shall be a holder for a pole. |
| לבתים לבדים: לכל בית תהיה הטבעת לבד: |
| | 5. You shall make the poles out of acacia wood and overlay them with gold. |
| ה. וְעָשִׂיתָ אֶת הַבַּדִּים עֲצֵי שִׁטִּים וְצִפִּיתָ אֹתָם זָהָב: | | 6. And you shall place it in front of the dividing curtain, which is upon the Ark of Testimony, in front of the ark cover, which is upon the testimony, where I will arrange to meet with you. |
| ו. וְנָתַתָּה אֹתוֹ לִפְנֵי הַפָּרֹכֶת אֲשֶׁר עַל אֲרֹן הָעֵדֻת לִפְנֵי הַכַּפֹּרֶת אֲשֶׁר עַל הָעֵדֻת אֲשֶׁר אִוָּעֵד לְךָ שָׁמָּה: | | in front of the dividing curtain: Perhaps you will say [that the altar should be] removed or at a distance opposite the ark, either to the north or to the south. Therefore, the Torah says: “in front of the ark cover,” meaning directly opposite the ark on the outside [of the Holy of Holies]. -[from Baraitha Melecheth HaMishkan, ch. 4,] |
| לפני הפרכת: שמא תאמר משוך מכנגד הארון לצפון או לדרום, תלמוד לומר לפני הכפרת, מכוון כנגד הארון מבחוץ: |
| | 7. Aaron shall make incense of spices go up in smoke upon it; every morning when he sets the lamps in order, he shall make it go up in smoke. |
| ז. וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים בַּבֹּקֶר בַּבֹּקֶר בְּהֵיטִיבוֹ אֶת הַנֵּרֹת יַקְטִירֶנָּה: | | when he sets… in order: Heb. בְּהֵיטִיבוֹ, a word referring to the cleaning of the cups of the menorah from the ashes of the wicks that burned at night. He would clean them every morning. |
| בהיטיבו: לשון נקוי הבזיכין של המנורה מדשן הפתילות שנשרפו בלילה, והיה מטיבן בכל בקר ובקר: | | the lamps: Heb. הַנֵּרֹת. luzes, lozes, luses, luces in Old French, [i.e.,] lamps. This is true of all נֵרוֹת mentioned in the context of the menorah, except where הַעִלָאָה, which is an expression of kindling, is mentioned. |
| הנרות: לוצי"ש בלעז [מנורות] וכן כל נרות האמורות במנורה, חוץ ממקום שנאמר שם העלאה, שהוא לשון הדלקה: |
| | 8. And when Aaron kindles the lights in the afternoon, he shall make it go up in smoke, continual incense before the Lord for your generations. |
| ח. וּבְהַעֲלֹת אַהֲרֹן אֶת הַנֵּרֹת בֵּין הָעַרְבַּיִם יַקְטִירֶנָּה קְטֹרֶת תָּמִיד לִפְנֵי יְ־הֹוָ־ה לְדֹרֹתֵיכֶם: | | And when… kindles: Heb. וּבְהַעִלֹת, lit., and when… causes to ascend. When he will kindle them to cause their flame to ascend. |
| ובהעלות: כשידליקם להעלות להבתן: | | he shall make it go up in smoke: Every day, one pras in the morning and [one] pras in the afternoon. -[from Ker. 6b] |
| יקטירנה: בכל יום פרס מקטיר שחרית ופרס מקטיר בין הערבים: |
| | 9. You shall offer up on it no alien incense, burnt offering, or meal offering, and you shall pour no libation upon it. |
| ט. לֹא תַעֲלוּ עָלָיו קְטֹרֶת זָרָה וְעֹלָה וּמִנְחָה וְנֵסֶךְ לֹא תִסְּכוּ עָלָיו: | | You shall offer up on it: On this [golden] altar. |
| לא תעלו עליו: על מזבח זה: | | alien incense: Any donated incense; they are all alien except for this one. -[from Men. 50a, b] |
| קטרת זרה: שום קטורת של נדבה. כולן זרות לו חוץ מזו: | | burnt offering, or meal offering: Neither burnt offerings nor meal offerings. A burnt offering is one of an animal or fowl. A meal offering is one of bread. |
| ועולה ומנחה: ולא עולה ומנחה, עולה של בהמה ועוף, ומנחה היא של מין לחם: |
| | 10. But Aaron shall make atonement upon its horns once a year; with the blood of the sin offering of the atonements, once a year he shall effect atonement upon it for your generations; it is a holy of holies to the Lord. |
| י. וְכִפֶּר אַהֲרֹן עַל קַרְנֹתָיו אַחַת בַּשָּׁנָה מִדַּם חַטַּאת הַכִּפֻּרִים אַחַת בַּשָּׁנָה יְכַפֵּר עָלָיו לְדֹרֹתֵיכֶם קֹדֶשׁ קָדָשִׁים הוּא לַי־הֹוָ | | But Aaron shall make atonement: [This refers to] applications of blood [on the horns of the altar]. |
| וכפר אהרן: מתן דמים: | | once a year: On Yom Kippur. This is what is stated in [parshath] “Acharei Moth” : “And he shall go out to the altar that is before the Lord and make atonement upon it” (Lev. 16:18). |
| אחת בשנה: ביום הכפורים, הוא שנאמר באחרי מות (ויקרא טז יח) ויצא אל המזבח אשר לפני ה' וכפר עליו: | | the sin offering of the atonements: They are the bull and the kid of Yom Kippur, which atone for ritual contamination regarding the sanctuary and its holy things. -[from Shevuoth 2b] |
| חטאת הכפורים: הם פר ושעיר של יום הכפורים המכפרים על טומאת מקדש וקדשיו: | | a holy of holies: Heb. קֹדֶשׁ-קָדָשִׁים. The altar is sanctified for these things only, and for no other service. |
| קדש קדשים: המזבח מקודש לדברים הללו בלבד ולא לעבודת אחרת: |
EZEKIEL 43
| 10. You, Son of man, describe the House to the House of Israel, that they may be ashamed of their iniquities; let them measure its plan. |
| י. | | You, Son of man, describe etc., that they may be ashamed of their iniquities: when I show them My loving-kindness that I do not reject them for their iniquity. |
| : | | let them measure its plan: Let them take measurements through you, for you will show them the measurements of the building plan. |
| : |
| | 11. And if they are ashamed of all that they have done, let them know the form of the House and its scheme, its exits and its entrances, and all its forms, and all its laws and all its teachings, and write it down in their sight so that they keep the whole form thereof and the laws thereof, and do them. |
| יא. | | And if they are ashamed: i. e., [if] they will be embarrassed and hide their faces because of all they did, then let them know what I am destined to do for them. |
| : | | the form of the House: the perimeter of the House, from front to back, arranged on [all] four sides. |
| : | | and its scheme: the number of its cells and its chambers. |
| : | | and all its forms: the cherubim, palm trees, posts, and halls. I found: “and all its forms” is unclear. |
| : | | so that they keep: They will learn the matters of the measurements from your mouth so that they will know how to do them at the time of the end. I found [the following]: The second aliyah [to the Holy Land] through Ezra was merited to be like the first entry through Joshua, to come about by force and through a miracle, as expounded (Ber. 4a, Exod. 15:16): “until… pass.” This Building would then have been fit for them as of then, when they emerged from exile, to an everlasting redemption. But [their] sin caused [this not to happen] for their repentance was not suitable, [i.e.,] they did not resolve to stop sinning. [Therefore,] they emerged to freedom [only] through the sanction of Cyrus and his son. Some say that in Babylon they stumbled regarding gentile women. |
| : |
| | 12. This is the teaching of the House; Upon the top of the mountain, all its boundary round about shall be most holy; behold, this is the teaching of the House. |
| יב. | | 13. And these are the measurements of the altar in cubits; the cubit, one cubit and one handbreadth, but the base one [ordinary] cubit, and such a cubit also for the breadth; and [likewise on] its border, [going] one span to its edge all around, and equally so the very top of the altar. |
| יג. | | And these are the measurements of the altar: as he explains further (verse 17): “fourteen [cubits in] length by fourteen [cubits in] breadth.” |
| : | | in cubits; the cubit, one cubit and a handbreadth: with a cubit of six [handbreadths], which is a cubit and a handbreadth, [judging] by a cubit of five [handbreadths]. |
| : | | but the base one [ordinary] cubit: but its base is measured with an ordinary cubit, which equals five [handbreadths]. The word חֵיק is related to חֵקוּי, permanence, it refers to the one cubit. The cubit is the ordinary cubit, not a cubit and a handbreadth, which is the cubit of six [handbreadths]. So too did we learn in Menahoth (97b) that the base, the circuit, and the horns are measured with a cubit of five [handbreadths]. |
| : | | but the base one [ordinary] cubit: This is the yesod. |
| : | | and such a cubit also for the breadth: This is the circuit. |
| : | | and [likewise on] its border, [going] one span to its edge all around: These are the horns, [each of which measured] one span from its center; and they measured a span to each side, totaling a cubit by a cubit. |
| : | | and equally so the very top of the altar: And with this cubit the top of the golden altar was measured [to be] a cubit in length and a cubit in breadth [forming a] square. So it is explained in Erubin (4a). In Menahoth (97b) it is explained more fully in terms of the computation: The base was a cubit in height. It extended upward a cubit, and a cubit was its breadth. The recess of the circuit was recessed a cubit of five [handbreadths], but its height, of which we learned (Middoth 3: 1): “It extended upward 5 [cubits] and was recessed a cubit” was not [measured] with a cubit of five [handbreadths]. |
| : | | and [likewise on] its border, [going] one span to its edge: The horns, both in their breadth and in their height, were [measured] with a cubit of five [handbreadths]. |
| : |
| | 14. And from the base on the ground to the lower ledge shall be two cubits; and the breadth, one cubit; and from the smaller ledge to the greater ledge, four cubits; and the breadth, one cubit. |
| יד. | | And from the base on the ground [Heb.: וּמֵחֵיק הָאָרֶץ. From the “yesod,” from the floor of the earth. |
| : | | to the lower ledge: [Heb. הָעֲזָרָה, lit. court.] Until the top of the first frame. |
| : | | two cubits: It was not the same in the [Second] Temple, for there, we learned (Zeb. 54a): “They bring a frame of 32 [cubits] by 32 [cubits], whose height is a cubit,” whereas here its height is two cubits. |
| : | | and the breadth one cubit: when one places the second frame upon it. The second frame was thirty by thirty, the result being that it [the bottom, 32 by 32 cubit frame] had a recess around it a cubit wide which was the base. Jonathan renders: עֲזָרָה as מסְתַּמְתָא, a word for floor, [and it was called so] because one would fill the frame with smooth stones, pitch, lime, and molten lead, mix it and pour it out and smooth it out on top, and behold, it would be a kind of floor. |
| : | | and from the smaller ledge to the greater ledge four cubits: From the top of the lower frame until the top of the frame that was upon it was a height of four cubits. |
| : | | and the breadth, one cubit: This is the amount of the recess of the circuit. It went up four cubits and went in one cubit. [In the second Temple, it went up five cubits and went in one.] And this is the “circuit.” The lower one is called smaller because it is only two [cubits] high, whereas the upper one is four. |
| : |
| | 15. And the altar hearth shall be four cubits, and from the altar hearth and above, the horns shall be four. |
| טו. | | And the altar hearth: The height of the top of the altar, from the circuit and above; and in the [Second] Temple it was only three [cubits]. Jonathan, too, renders: And the altar was four cubits. |
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| | 16. And the altar hearth shall be twelve [cubits in] length by twelve [cubits in] breadth, square to its four sides. |
| טז. | | And the altar hearth shall be twelve [cubits in] length: The [entire] place for the woodpile was twenty-four [cubits] by twenty-four [cubits] and this [section] was twelve by twelve. |
| : | | to [each of] its four sides: [i.e.,] he measured twelve [cubits] from its center to every side. Behold [it was] 24 [cubits] by 24 [cubits]. So is it clear from Zebahim (61b), and so have we learned in Tractate Middoth (3:1): The altar [of the second Temple] was 32 by 32 [cubits]. It extended upward a cubit and receded a cubitforming the baseleaving it 30 by 30 [cubits]. It extended upward five [cubits] and receded a cubitthis is the circuitleaving 28 by 28 [cubits]. The area for the horns was a cubit here and a cubit there, leaving 26 by 26 [cubits]. The area for the priests to walk was a cubit here and a cubit there, leaving 24 by 24 [cubits] the place for the woodpiles. |
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| | 17. And the ledge, fourteen [cubits in] length by fourteen [cubits in] breadth, to its four sides, and the boundary around it half a cubit, and its base a cubit all around, and its ascent will look towards the east. |
| יז. | | And the ledge, fourteen [cubits in] length: The top of the altar, including the area for the horns and including the area for the feet of the priests, was 28 by 28 [cubits], and the 14 mentioned here were measured from its center, as is explained by “to its four sides.” |
| : | | and the boundary around it: Jonathan renders: and the rim, but our Sages explained it as referring to the horns. |
| : | | half a cubit: He measures from its center; hence it was a cubit by a cubit. |
| : | | and its base a cubit: This is the recession of the base. |
| : | | and its ascents will look towards the east: The ramp upon which they ascended was in the south in order that the one who ascended it would face east, for all the [priests’] turns were made toward the right, and when you place the ramp in the south, the one who ascends it and turns right faces east. |
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| | 18. And He said to me; Son of man, thus says the Lord God: These are the ordinances of the altar on the day when it will be made, to offer burnt offerings thereon and to sprinkle blood thereon. |
| יח. | | 19. And you shall give it to the priests, the Levites, who are of the seed of Zadok, who are near to Me, says the Lord God, to serve Me, a young bull for a sin-offering. |
| יט. | | the priests, the Levites: [i.e.,] who are of the tribe of Levi. |
| : | | who are of the seed of Zadok: Since he was the High Priest who was the first to serve in the Temple, in the days of Solomon, they are [all] called by his name. |
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| | 20. And you shall take of its blood and place it on its four horns and on the four corners of the upper edge and to the border around, and you shall purify it and make it fit for atonement. |
| כ. | | on its four horns: [i.e., the four horns] of the altar. |
| : | | corners of the uppermost ledge: the top of the altar. |
| : | | and make it fit for atonement: You shall “wipe” it of its ordinariness to initiate it into sanctity, so that it will befit for [providing] atonement from then on. |
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| | 21. And you shall take the bull of the sin-offering, and he shall burn it at the end of the House, outside the Sanctuary. |
| כא. | | at the end of the House: [Heb. בְּמִפְקַד.] Jonathan renders: in a place where he sees the House, i.e., in a holy place. בְּמִפְקַד הַבַּיִת means a place where the House terminates, as in (Num. 32:49): “and not one man of us is terminated (נִפְקַד).” This [bull] is the bull of investiture, [used] in the manner that they [used it] in the Tabernacle, and that bull was burnt and not eaten. And our Sages expounded so in Menahoth (45a): They sacrificed investiture offerings in Ezra’s days just as they sacrificed in Moses’ days. |
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| | 22. And on the second day you shall offer a he-goat without blemish for a sin offering, and they shall purify the altar as they purified it with the bull. |
| כב. | | you shall offer a he-goat: This was not [done] in the Tabernacle [of Moses’ time], but the investiture of the future will be [done] so by Divine ordinance. |
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| | 23. When you have completed the purification, you shall bring near a young bull without a blemish and a ram without blemish from the flock. |
| כג. | | the purification [Heb.: מֵחַטֵא,] from purifying. |
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| | 24. And you shall offer them before the Lord, and the priests shall cast salt upon them, and offer them up to God as a burnt offering. |
| כד. | | 25. For seven days shall you make a he-goat for a sin-offering every day, and a young bull and a ram from the flock without blemish shall they make. |
| כה. | | without blemish shall they make: (the burnt offering). |
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| | 26. For seven days shall they effect atonement for the altar, and purify it and dedicate it. |
| כו. | | 27. And when they have completed the days, then it shall be that on the eighth day and thenceforth, the priests shall make your burnt offerings and your peace-offerings on the altar, and I will accept you with satisfaction, says the Lord God. |
| כז. | | and I will accept you with satisfaction [Heb.: וְרָצִאתִי,] from רָצוֹן will. |
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1 SAMUEL 15
| 2. So said the Lord of Hosts, 'I remember that which Amalek did to Israel, how he laid (wait) for him on the way, when he came up out of Egypt. |
| ב. | | 3. Now, go, and you shall smite Amalek, and you shall utterly destroy all that is his, and you shall not have pity on him: and you shall slay both man and woman, infant and suckling, ox and sheep, camel and ass.' " |
| ג. | | ox and sheep: for they were sorcerers, and they would change themselves to resemble animals. |
| : |
| | 4. And Saul called the people together, and he counted them in Telaim, two hundred thousand footmen, and ten thousand, the men of Judah. |
| ד. | | And Saul called… together: An expression of announcing, as though it would say, שאול ויזעק. |
| : | | and he counted them in Telaim: (According to ‘peshat,’ this is the name of a place, as in Jos. 15:24. Our Rabbis, however, take it as a common noun, meaning ‘with lambs,’ explaining thus:) He told everyone to take a lamb from the King’s flocks, since it is forbidden to count Jews, for it is stated concerning them: “which will not be counted for multitude” (Gen. 32:12). |
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| | 5. And Saul came as far as the city of Amalek, and he fought in the valley. |
| ה. | | and he fought in the valley: (וירב) and he fought in the valley (from ריב, a quarrel). Our Rabbis said: Concerning the valley, he argued and concluded, thus: if for the sake of one soul, the Torah said, “decapitate a calf in the valley” (Deut. 21), how much more for the sake of all these souls. If man has sinned, what have the animals sinned? |
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| | 6. And Saul said to the Kenite, "Turn away and go down from among the Amalekites, lest I destroy you with them, and you did kindness with all the children of Israel, when they went up out of Egypt." And the Kenites turned away from amidst Amalek. |
| ו. | | to the Kenites: the descendants of Jethro, who were residing in the wilderness of Judea, in the south of Arad, who went to Jabez to learn Torah, Arad being Amalek. The Canaanite king of Arad was Amalek, for it is stated: “the dweller of the South” (Num. 21:1), and “Amalek dwells in the Southland” (ibid. 12:29). |
| : | | with all the children of Israel: for Moses, Aaron, and all the elders of Israel partook of his (Jethro’s) repast (Ex. 18:12). (The Scripture, therefore) considers it as though he had done kindness with all the children of Israel. |
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| | 7. And Saul smote Amalek, from Havilah until you come to Shur, which is in front of Egypt. |
| ז. | | 8. And he seized Agag, the king of Amalek, alive; and he completely destroyed all the people with the edge of the sword. |
| ח. | | 9. And Saul and the people had pity on Agag, and on the best of the sheep and the cattle, and the fatlings, and on the fattened sheep, and on all that was good; and they did not want to destroy them; but everything which was vile and feeble, that they utterly destroyed. |
| ט. | | and the fatlings: (Heb. ‘vehamishnim.’) It has no likeness (to any other word in the Scriptures). These are the fatlings, and I say that the expression of ‘mishnim’ is like ‘kesef mishneh’ (double money Gen. 43:15) because they are doubled over with flesh and fat. Similarly, (we explain:) “And the ox which was fattened (sheni) seven years.” (Jud. 6:25). |
| : | | vile and feeble: (נמבזה) like נבזה (despised), and the ‘mem’ is superfluous. |
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| | 10. And the word of the Lord came to Samuel, saying, |
| י. | | 11. "I regret that I have made Saul king, for he has turned back from following Me, and he has not fulfilled My words." And it distressed Samuel, and he cried out to the Lord all night. |
| יא. | | I regret: A thought has arisen in my heart concerning the kingdom of Saul, whom I have appointed king. |
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| | 12. And Samuel arose early in the morning to meet Saul; and it was told to Samuel, saying, "Saul has come to Carmel, and behold, he is setting up a place for himself, and he passed and went down to Gilgal." |
| יב. | | he is setting up a place for himself: He is building an altar for himself. That is the altar referred to concerning Elijah, “And he repaired the altar of the Lord, which had been torn down.” Jonathan however, renders: and behold, he is setting up there a place for himself, to divide the spoils. |
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| | 13. And Samuel came to Saul, and Saul said to him, "May you be blessed of the Lord; I have fulfilled the word of the Lord." |
| יג. | | 14. And Samuel said, "What then is this bleating of the sheep in my ears? And the lowing of the oxen which I hear?" |
| יד. | | 15. And Saul said, "They brought them from the Amalekites, for the people had pity on the best of the sheep, and the oxen, in order to sacrifice to the Lord your God: and the rest we have utterly destroyed." |
| טו. | | 16. And Samuel said to Saul, "Desist, and I shall tell you what the Lord spoke to me last night." And he said to him, "Speak." |
| טז. | | Desist: Like the Targum, ‘orich,’ meaning ‘wait’. |
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| | 17. And Samuel said, "Even if you are small in your own eyes, are you not the head of the tribes of Israel? And the Lord anointed you as king over Israel. |
| יז. | | are you not the head of the tribes of Israel: Jonathan renders: The tribe of Benjamin crossed the Reed Sea at the head of the people, as it is said: “Benjamin, the youngest, rules over them” (Ps. 68: 28). |
| : |
| | 18. And the Lord sent you on a mission, and said, 'Go, and you shall utterly destroy the sinners, the Amalekites, and you shall wage war against them until they destroy them.' |
| יח. | | until they destroy them: The people who are with you will destroy them. |
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| | 19. Now, why did you not hearken to the voice of the Lord, but you flew upon the spoil, and you did what was evil in the eyes of the Lord?" |
| יט. | | but you flew: (ותעט,) like ותעף (and you flew), an expression relating to עיט, bird of prey (Gen. 15:11). |
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| | 20. And Saul said to Samuel, "Yes, I did hearken to the voice of the Lord. I did go on the mission on which the Lord sent me, and I brought Agag, the king of Amalek alive, and have utterly destroyed the Amalekites. |
| כ. | | 21. And the people took from the spoil, sheep and oxen, the best of the ban, to sacrifice to your God in Gilgal." |
| כא. | | the best of the ban: (ראשית, lit., the beginning), and similarly, “the best of your corn” (Deut. 18: 4), as it is said: “When you separate the best part of it therefrom” (Num. 18:30). Jonathan however, renders: before they banned it. |
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| | 22. And Samuel said, "Has the Lord (as much) desire in burnt offerings and peace-offerings, as in obeying the voice of the Lord? Behold, to obey is better than a peace-offering; to hearken (is better) than the fat of rams. |
| כב. | | Behold, to obey: His command is better than a peace-offering. |
| : | | to hearken, than the fat of rams.: This refers to: Behold, to obey is better than a peace- offering, and to hearken (is better) than the fat of rams. |
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| | 23. For rebellion is as the sin of divination, and stubbornness is as idolatry and teraphim. Since you rejected the word of the Lord, He has rejected you from being a king." |
| כג. | | For rebellion is as the sin of divination, and stubbornness is as idolatry and teraphim: And like the penalty for idolatry and teraphim, so is the penalty for stubbornness. Jonathan renders: for, as the sin of a people who divine, so is the sin of any man who disobeys the word of the Lord; and as the sins of a nation who has strayed after idols, so is the sin of any person who adds to the words of a prophet. |
| : | | stubbornness: An expression of adding, and similarly, (Gen. 36:11) He prevailed upon him (ויפצר). He spoke many words to convince him. |
| : |
| | 24. And Saul said to Samuel, "I have sinned, for I transgressed the Lord's command, and your words, for I feared the people, and I hearkened to their voice. |
| כד. | | I feared the people: Doeg the Edomite, who was as esteemed as all of them. |
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| | 25. And now, forgive now my sin, and return with me, and I shall prostrate myself to the Lord." |
| כה. | | 26. And Samuel said to Saul, "I shall not return with you, for you have rejected the word of the Lord, and the Lord has rejected you from being a king over Israel." |
| כו. | | 27. And Samuel turned to go, and he seized the skirt of his robe, and it tore. |
| כז. | | and he seized the skirt of his robe: According to the simple interpretation, the implication is that when Samuel turned to go away from following Saul, Saul seized the skirt of Samuel’s robe, since Saul was entreating him to return until he would prostrate himself in Gilgal, where the tent of meeting had been. In Midrash Aggadah, however, Amoraim differ on this point. Some say that Saul tore Samuel’s robe, and some say that Samuel tore Saul’s robe, thereby giving over to him this sign, that whoever would sever the skirt of his robe would reign in his place. And that is what Saul said to David on the day that he severed the robe, “I know that you will reign” (infra 24:21). |
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| | 28. And Samuel said to him, "The Lord has torn the kingdom of Israel from you, today; and has given it to your fellow who is better than you. |
| כח. | | 29. And also, the Strength of Israel will neither lie nor repent, for He is not a man to repent." |
| כט. | | And also, the Strength of Israel will neither lie: And if you say, “I shall repent of my sin before Him, it will no longer avail to take the kingdom from the one to whom it was given, for the Holy One, Blessed be He, Who is the Strength of Israel, will not lie by not giving the good to whom He promised to give it.” |
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| | 30. And he said, "I have sinned. Now, honor me now in the presence of the elders of my people, and in the presence of Israel, and return with me, and I shall prostrate myself to the Lord your God." |
| ל. | | 31. And Samuel returned after Saul, and Saul prostrated himself to the Lord. |
| לא. | | 32. And Samuel said, "Bring Agag, the king of Amalek, near to me." And Agag went to him delicately. And Agag said, "Surely, the bitterness of death has turned." |
| לב. | | And Agag went to him delicately: (Heb. ‘ma’adanoth.’) Jonathan renders: delicately. |
| : | | Surely, the bitterness of death has turned.: Indeed, I know that the bitterness of death has turned toward me, and is approaching. |
| : |
| | 33. And Samuel said, "As your sword bereaved women, so will your mother be bereaved among women." And Samuel hewed Agag in pieces before the Lord in Gilgal. |
| לג. | | As your sword bereaved women: to render them veritable widows from their husbands, for you would cut off the membrum virile of the youths of Israel. |
| : | | And he hewed: (וישסף) He cut him into four pieces. There is no similarity to this word. The Targum renders: ‘ufashah.’ And in our Gemara (i.e., T.B., Bets. 33b) we find: He broke a branch off (‘m’fashah’), and gave us each several sticks, meaning that he split. |
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| | 34. And Samuel went to Ramah, and Saul went up to his house in Gibeah of Saul. |
PHILIPPIANS 4
10But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity. 11Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. 12I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. 13I can do all things through Christ which strengtheneth me. 14Notwithstanding ye have well done, that ye did communicate with my affliction. 15Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. 16For even in Thessalonica ye sent once and again unto my necessity. 17Not because I desire a gift: but I desire fruit that may abound to your account. 18But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God. 19But my God shall supply all your need according to his riches in glory by Christ Jesus. 20Now unto God and our Father be glory for ever and ever. Amen. HEBREWS 13
10We have an altar, whereof they have no right to eat which serve the tabernacle. 11For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. 12Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. 13Let us go forth therefore unto him without the camp, bearing his reproach. 14For here have we no continuing city, but we seek one to come. 15By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. 16But to do good and to communicate forget not: for with such sacrifices God is well pleased.
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