Chapter 29 - Text Notes
112 Tanchuma 10.
113 The flour is first scalded
with boiling water and then baked. After that it is fried in a pan.
(Menachos 78a)
114 The flour is mixed with oil, kneaded and then
baked. (Ibid)
115 They are baked as flour and water with no oil.
After the baking they are annointed with oil. (Ibid.)
116 V. 23.
117 Menachos 89a.
118 Ibid. 76a.
119 Unlike the {Hebrew Ref} ---"loaves," which had no oil during the kneading.
120 Ibid. 75a.
121 Ibid 74b. There Rashi says that it was
formed like our {Hebrew Ref} . (Rashi may have the same thing in
mind in both places; it is just a matter of the perspective from which
the letter is viewed. (M.S.T.)
122 Literally {Hebrew Ref} means: "and you shall
wash." Here it means more than that.
123 Previously (28, 4 {Hebrew Ref} ) Rashi has told us the {Hebrew Ref} is the name
for an ornament. {Hebrew Ref} here is, therefore, a verb form
of it.
124 It is called {Hebrew Ref} because of the Holy
Name engraved in it. (S.A.)
125 28, 37.
126 Kerisos 5b.
127 See above, 28, 41 {Hebrew Ref} .
128
This cannot be taken literally, for a {Hebrew Ref} must be
slaughtered on the northern side of the altar which is not in front of
the entrance of the {Hebrew Ref} . (M, G.A., B.Y.)
129
How could he pour all the blood when he had already put some of
it on the {Hebrew Ref} ?! (S.C.)
130 Middos 3:1.
131 Why does it not say {Hebrew Ref} ---"the lobe which is on the liver"?!
(M.L.)
132 Here {Hebrew Ref} is interpreted as "with" as
in Bereishis 30, 40; below, v. 27.
133 Sifra Vayikra 3, 8.
134
A {Hebrew Ref} ---"an 'outside' sin-offering" is a
{Hebrew Ref} whose blood is sprinkled on the "outer" altar,
i.e., the altar that stood in the courtyard of the Beis Hamikdosh and
the mishkon (as opposed to the golden altar which stood in the
{Hebrew Ref} of the mikdosh).
135 As for the calf
sacrificed by Aharon (Vayikra 9, 11) which was burnt, see M., G.A.,
Chizkuni.
136 By sprinkling toward the corner of the {Hebrew Ref} the
blood appears on two sides of it.
137 I.e., without using a
vessel to sprinkle.
138 As did the korbon of v. 12, above.
139 Which would be necessary when it is required that he put
blood on the actual top of the {Hebrew Ref} with his finger.
140 Zevachim 53b.
141 Ibid.
142 It also explains the term
{Hebrew Ref} ---"two [sprinklings] which are
four," for by putting blood on two diagonally opposite corners
the blood is visible on four sides.
143 {Hebrew Ref} normally
means "on," but sometimes it means "with." See Rashi above, v. 13
{Hebrew Ref} .
144 [I.e.] the intestines and the
legs with the rest of the pieces.
145 Obviously it is not the fragrance that matters here, for,
to G-d, that is immaterial. (S.C.)
146 Zevachim 46b.
147
Mechilta Tzav 1, 22.
148 Chullin 49a.
149 Vayikra 3, 9.
150 Chullin 11a.
151 Above, vv. 13-14.
152 {Hebrew Ref} is
from: {Hebrew Ref} ---"full," which relates to {Hebrew Ref} ---from {Hebrew Ref} ---"whole or
perfect." (S.C.)
153 For each one of these has a part of the korbon---
the intestines for the altar, the breast and shoulder to the kohein
and the meat to the "owners." (Tanchuma Tzav 4; Sifra 8, 19)
154 Menachos 78a.
155 Ibid. 76a.
156 See below, v. 26.
157 Having put everything upon Aharon's and his sons' hands, how
can Moshe wave them?! (S.C.)
158 Menachos 61b.
159 Since winds travel horizontally.
160 This word does not appear in earlier printings and apparently
does not belong. (Y.H.)
161 Since dews travel in a downward
direction.
162 Ibid. 62a.
163 {Hebrew Ref} does
not mean "on top of the burnt-offering" for the burnt-offering
had already been burnt earlier. See v. 18.
164 See Rashi above,
v. 18 {Hebrew Ref} .
165 This cannot refer to the {Hebrew Ref} of the
ram of the installation-offering for, by now, everything that needed to
be done with it, has already been done---including the giving of
the breast to Moshe. (S.C.)
166 M.
167 For only here at the
{Hebrew Ref} were the {Hebrew Ref} burnt.
168 V. 28.
169 See Rashi above, v. 24 {Hebrew Ref}
.
170 This cannot mean literally all his sons, for only a
kohein godol may wear the "eight garments". (S.C.)
171 {Hebrew Ref} is not a reference to his anointing for it is not done
while he is wearing "the eight garments". (S.C.)
172 Bamidbar
18, 8.
173 Tehillim 105, 15.
174 See Rashi above, 10, 22.
175 But do not all kohanim come into the {Hebrew Ref} ?! (S.C.)
176 Yoma 73a.
177 Must the new
kohein godol be the son of the previous one?
178 I.e., a son
of a kohein godol who is fit has preference.
179 Sifra
Acharei Mos 5:88, 5.
180 {Hebrew Ref} can be taken to
mean: 1. "the kohein", i.e., the title of the position---
a noun. Accordingly, the verse would be explained thus:---"the
kohein [who will serve] in his place from among his sons." Note
the need to fill in "who will serve", for it would be awkward to say
"the kohein in his place". 2. "the one who serves".
Accordingly the verse reads thus:---"the one who serves in his
place, from among his sons. Note the smooth flow of the phraseology.
Rashi, therefore, opts for the latter.
181 Since the following
word is intonated with a {Hebrew Ref} , and a {Hebrew Ref}
connects to a {Hebrew Ref} . This, too, is an indication that
the phrase ought to be explained in a way that there is no need to
insert explanatory words, as is needed according to meaning 1 in the
previous note. (L.H., S.H., others). There are a number of other more
complicated explanations by the commentaries on this Rashi (See S.C.,
G.A.). But the reader will surely agree that the above is sufficiently
complicated. Moreover, this Rashi does not appear at all in many
manuscripts and early printings of Rashi.
182 Ordinary {Hebrew Ref} are {Hebrew Ref} ---"korbonos of a lesser
degree of holiness" may be eaten anywhere in Jerusalem (during the
time of the Beis Hamikdosh) or the encampment (when the B'nei
Yisrael were in the desert).
183 An indication of this is the
fact that the {Hebrew Ref} could be eaten only by Aharon
and his sons, whereas {Hebrew Ref} can be eaten by
anyone. (S.C.)
184 But even {Hebrew Ref} may be eaten in the
entire courtyard! (S.C.)
185 Though Rashi above (v. 11) explains
that the {Hebrew Ref} refers to the part of the
courtyard that is in front of the entrance. There he speaks of the
slaughtering, whereas here he deals with the eating.
186 I.e.,
before having gone through the whole procedure described here they were
found to be unfit to perform service in the mishkon; they were
strangers and objectionable. (S.h.; See B.Y.)
187 I.e., not as a
result of the eating, but as a result of the korbonos that they
brought. (S.C.)
188 I.e., it is as if it were written {Hebrew Ref} ---"and to sanctify them." (S.C.)
189
Makkos 18a.
190 Having detailed at length all the requirements for the
installation of Aharon and his sons, why repeat it all in this verse?
191 Yoma 5a.
192 The {Hebrew Ref} enables the
altar to be transformed from the profane i.e., "being strange and
objectionable," to become holy and fit for korbonos service.
193 Which refers to all the procedures described above.
Why, then, expressly repeat the {Hebrew Ref} ?!
194 Sifra Vayikra 8, 14.
195 {Hebrew Ref} here
is not connected with sin, as is indicated by Onkelos.
196 Because
the placing of the blood purifies the altar.
197 See Rashi above,
v. 2.
198 It should not have been placed there, but, having done
so, it is not removed and it is offered as a valid korbon.
199 Rather it is invalid prior to its being brought into the
Sanctuary.
200 Next verse; the {Hebrew Ref} of {Hebrew Ref} indicates a connection between the two verses.
201 I.e.,
blood or fat of a sacrifice which had been left off the altar overnight
until the morning without having been placed on the altar.
202 In
all these instances, since the {Hebrew Ref} occurred after the
animal was in the {Hebrew Ref} , the intestines, once having
been put on the altar, are left to burn there.
203 Zevachim 83a.
204 1 {Hebrew Ref} = 3 {Hebrew Ref} , 1
{Hebrew Ref} = 6 {Hebrew Ref} , 1 {Hebrew Ref} = 4
{Hebrew Ref} , 1 {Hebrew Ref} = 6 {Hebrew Ref} ---
hence: 1 {Hebrew Ref} = 432 {Hebrew Ref} , 1/10 {Hebrew Ref} = 43.2 {Hebrew Ref} or 43 1/5 {Hebrew Ref} .
(S.C.)
205 But did not Rashi (above 27, 20 {Hebrew Ref} )
write that {Hebrew Ref} was essential only for the menorah,
but not for menachos?!
206 Above, 27, 20.
207
Thereby making it clear that the pressed oil is fit for menachos.
208 Menachos 86a.
209 48a.
210 Which were
underneath the altar.
211 {Hebrew Ref} ---"for a pleasing
fragrance" only applies to a korbon, which is entirely consumed
on the altar. This might lead us to conclude that {Hebrew Ref} in this case must refer only to the sheep of the korbon
tomid, since they are {Hebrew Ref} ---"burnt-offerings,"
and are totally consumed, whereas regarding the menachos, only a
fistful is consumed on the altar, with the rest being eaten by the
kohanim and thus {Hebrew Ref} would not apply. Rashi,
therefore, explains that this is not the case here because {Hebrew Ref} ---the menachos brought with the libations,
which accompany the animal sacrifice---are completely consumed and
thus the entire minchah is consumed.
212 Vayikra 23, 37.
213 See Rashi above, 27, 20.
214 See Rashi above, 25, 22
{Hebrew Ref} .
215 I.e., from the words {Hebrew Ref} and {Hebrew Ref} ---"there," which refer to the
entrance of the Tent of the Meeting and the Copper altar was placed
directly in line with the entrance (R.M.). Alternately, from the words
{Hebrew Ref} ---"a continual burnt-offering" at the
beginning of the verse, i.e., {Hebrew Ref} refers to the place
where the {Hebrew Ref} was burnt---the copper altar.
(M.)
216 Above, 25, 22.
217 I.e., "I will speak with you from
within the {Hebrew Ref} ". Elsewhere, the exact location
within the tent of meetings is made clear, viz., {Hebrew Ref}
---"from above the Ark-Cover."
218 Beraisa deMeleches
Hamishkon.
219 1. Meet for what purpose? 2. Why does it
not say simply: "I will speak to them"---why the need for the
"meeting"? (S.C.)
220 Even according to the opinion above that
{Hebrew Ref} and {Hebrew Ref} refer to specific locations
within the mishkon, nevertheless here the reference is to
the entire mishkon for the Shechinah rests in the entire
mishkon. (S.C.)
221 Thus {Hebrew Ref} means:
"The mishkon will be sanctified by what will occur to persons
whom I honor."
222 Vayikra 10, 3.
223 Zevachim 115b.
224 I.e., the
purpose of being taken out of Egypt, was not so much to gain their
freedom as to have the Shechinah dwell among them. (B.Y., See G.A.).
Chapter 30 - Text Notes
225 The words {Hebrew Ref} are from the
word {Hebrew Ref} ---"smoke." Accordingly {Hebrew Ref} means . . .
226 Mechilta.
227 Yoma 72b.
228 {Hebrew Ref} is usually
translated as "sides" (Rashi 25, 12). Here, however, this is not the
case.
229 {Hebrew Ref} literally means "it will be" in
the singular! (S.C.)
230 And it does not mean that the
rings will be for the "house" and the "houses" for the poles, but,
rather, the rings themselves will house the poles.
231 Having identified its location as "in front of the
paroches," why also state, "in front of the {Hebrew Ref} (the
covering)"?
232 Beraisa deMeleches Hamishkon.
233 The
word {Hebrew Ref} sometimes refers to the lamps, i.e., the cups
which hold the oil and the wicks. Sometimes it refers specifically to
the wicks.
234 In which case it refers to the wicks for it is the
wicks that are kindled and not the cups.
235 {Hebrew Ref}
is from {Hebrew Ref} ---"to cause to ascend." How does
this connote "lighting"?
236 Since it is {Hebrew Ref} ---"continually."
237 Every day he brings {Hebrew Ref} which weighs a {Hebrew Ref} ---the equivalent of the weight of 100 dinars. Half a
{Hebrew Ref} is a {Hebrew Ref} .
238 Krissos 6b.
239 See Menachos 50b.
240 Vayikra 16, 18.
241 I.e., when the kohein, in a state of impurity enters
the Beis Hamikdosh without realizing where he is, or ate of a
korbon not realizing what it was.
242 Shavuos 2b.
243
I.e., burning the incense morning and afternoon and placing the blood
of the Yom Kippur korbonos.
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