Shemos
Book 2: Exodus


TEZAVEH - RASHI COMMENTARY


Chapter 27 - Rashi

Verse 20: Clear---

without sediment, as we have learned in Tractate Menachos:1 "He lets it (i.e., the olive) ripen on top of the olive tree, etc."2

Crushed.

He would crush the olives in a mortar and not grind them in a mill so that it would not contain sediment.3 After extracting the first droplet he would put them into a mill and grind them. This second oil is unfit for the menorah but may be used for menachos (meal offerings) for it states: {Hebrew Ref} ---"crushed for lighting," but it need not be crushed for menachos.4

To keep the lamp burning constantly.5

He must kindle it until the flame ascends on its own.6 7

Constantly.8

Each and every night may be referred to as {Hebrew Ref} as you would say " {Hebrew Ref} ---the constant korbon olah"9 though it is done only from day to day. Similarly, regarding the "flat-pan mincha," it also states {Hebrew Ref} 10 yet half was done in the morning and half in the evening. But the {Hebrew Ref} that is said of the show-bread11 was from Shabbos to Shabbos [without interruption].

Verse 21: From evening to morning.12

[This means:] put into it the amount necessary for it to burn from evening to morning. The Sages estimated [that this amounted to] half a log for the long nights of Teives. The same [amount would be used] every night and if [oil] is left over, it does not matter.13


Chapter 28 - Rashi

Verse 1: And take unto you---14

after the work of the mishkon is completed.

Verse 3: To sanctify him to serve Me.15

{Hebrew Ref} means: to bring him into the priesthood by means of the garments [ {Hebrew Ref} means:] so that he shall be a {Hebrew Ref} unto Me, the term {Hebrew Ref} denoting "service,"16 serjentrie in Old French.

Verse 4: A breastplate.

An ornament worn against the heart.

An eiphod.

I have not heard, nor have I found in the Beraisa, any explanation of its form. But my heart tells me that it was something tied behind him, its width being the same as the width of the back of a man,17 like a sort of apron, called porceint in Old French, which the ladies of the nobility tie on when riding horses. It is thus made for the lower [part of the body].18 [An indication that the eiphod was tied around is that] which is said: "Dovid was tied around with a linen eiphod"19 We learn from this that the eiphod is a kind of belt. It cannot be said that it consisted of a belt alone, for it says: "And he put the eiphod on him" and afterwards: "And he tied it on him with the {Hebrew Ref} ,"20 which Onkelos translates: "the belt of the eiphod." We learn from this that the {Hebrew Ref} is the belt and the eiphod is the name of an ornament itself. It [also] cannot be said that it is on account of its two shoulder straps that it is called eiphod for it says: "the two shoulder-straps of the eiphod."21 [From this] we learn that the eiphod is a separate name and the {Hebrew Ref} are a separate name and the {Hebrew Ref} is a separate name. Therefore I say that it is on account of the apron on the lower [part of the body] that it is called eiphod (see page 433 for illustration) because it encircles him ( {Hebrew Ref} ) and ornaments him as it is said: "and he encircled ( {Hebrew Ref} ) him with it."22 The {Hebrew Ref} is a belt which is the upper part of it (i.e., the eiphod) and the shoulder-straps were fastened to it (the {Hebrew Ref} ). My heart also tells me that there is supporting evidence that it (the eiphod) is a kind of garment, for Yonasan translated [the words]: "And David tied on a linen eiphod" as "a {Hebrew Ref} made of linen" while he likewise translated {Hebrew Ref} (robes) as {Hebrew Ref} in the narrative of Tamar, the sister of Avshalom [where it says]: "for thus were the virgin princesses dressed in {Hebrew Ref} (robes).23

A robe.

This was a type of shirt as was the {Hebrew Ref} , but, [the difference being] that the {Hebrew Ref} was worn on the flesh while {Hebrew Ref} refers to the outer shirt.24

Checkered.

Made in the form of {Hebrew Ref} for beauty. The {Hebrew Ref} are a sort of indentations that are made in golden ornaments as settings for precious stones and pearls as it says of the stones of the eiphod: "they were surrounded by ( {Hebrew Ref} ) settings of gold." 25 In Old French they are called chastons.

A turban.

---a kind of a domed hat called coife in Old French, for elsewhere they are called {Hebrew Ref} 26 which Onkelos translates for us as "hats."

And a sash-belt.

This is a belt worn on the inner-shirt, whereas the eiphod is worn over the outer-shirt, as we find at [the relating] of the order of their being put on: "He put the inner shirt on him and tied the sash-belt around him and dressed him with the outer-shirt and then he put the eiphod on him."27

Sacred garments.28

From the terumah "that was sanctified for My Name must they be made.29 30

Verse 5: They shall take.31

Those "wise at heart" (v.3) who will make the garments shall accept from the donors the gold and the greenish-blue wool from which to make the garments.

Verse 6: They shall make the eiphod.

If I attempt to explain the making of the eiphod and the breastplate in the order of the verses their explanation will be fragmented and the reader will make mistakes in putting the various parts together. Therefore I will [first] write how they were made so that the reader will easily run through it, and afterwards I will explain [it] in detail in the order of the verses. The eiphod was made as a kind of apron for women who ride horses.A He girds himself from behind, level with his heart, beneath his elbows. Its width is the same measurement as the width of the back of a man and somewhat more, reaching to his heels. The {Hebrew Ref} (belt)B was attached at its (the eiphod's) top along the entire width by the work of a weaver. It is extended [horizontally] beyond the eiphod in both directions so as to surround and gird [him] with it. The shoulder-strapsC were attached to the belt--- one on the right and one on the left behind the kohein at the two ends of the width of the apron. When they were upright they stood (i.e., lay) on his two shoulders. They were like two straps made of the same material as the eiphod, long enough to place them near his neck, on both sides. They folded over in front of him slightly below his shoulders. The shoham-stonesD were set in them, one on the right shoulder and one on the left shoulder. The settingsE were put in their ends in front of his shoulders. The two golden braided chainsF were inserted into the two rings of the breastplate at the two ends along the upper width,G one on the right and one on the left. The two ends of the chain32 on the right are attached to the setting on the right.H Similarly the two ends of the chain on the left are attached to the setting on the left shoulder-strap. Consequently the breastplate hung from the settings of the eiphod33 over his heart in front. There were two additional ringsI at the two ends of the breastplate at its bottom and opposite them, two ringsJ [attached] to the two shoulder-straps of the eiphod at the bottom, at its lower end [in the back] where it is attached to the belt. The rings of the breastplate were opposite the rings of the eiphod lying on each other.34 He then joins them (the rings) with a thread of greenish-blue wool that is inserted through the rings of the eiphod and the breastplate, so that the bottom of the breastplate should lie against the belt of the eiphod and not move about and separate [from it] [thereby] moving to and fro.

Gold, greenish-blue wool, dark red wool. crimson wool, and fine twined linen.

These five kinds were twined into every thread. They hammered out the gold into thin trays and cut threads from them (i.e., the trays) and then spun them--- one gold thread with 6 threads of greenish-blue wool and one gold thread with 6 threads of dark red wool, and similarly with the crimson wool and similarly with the fine linen. For each kind was braided six-fold and there was a golden thread with each one. Then he would twine them all into one. Consequently the strands were twenty-eight fold. It is thus explained in Tractate Yoma35 and learned from the following verse: "They hammered out thin trays of gold and cut it into threads to work the golden threads into the greenish-blue wool and into the dark red wool, etc."36 From this we derive that a gold thread was twined together with all the other kinds.

The work of a craftsman.

I have already explained earlier37 that this refers to weaving on two sides whereby the images on both sides are not similar to each other.

Verse 7: Two shoulder-straps.

The apron was underneath [them]. The {Hebrew Ref} of the eiphod is the belt, and it was attached to it at the top in the likeness of the apron of the women. On the back of the kohein there were attached to the belt two straps similar to two wide straps, one opposite each shoulder which he lifted onto both of his shoulders until they folded over in his front. By attaching them to the rings of the breast plate they were held in front of him over his heart so that they would not fall, as is explained where Scripture discusses them.38 They continued vertically over his shoulders where two shoham-stones were set one in each.

At its two corners---

on the width of the eiphod for its width was equal only to his back.39 Its height [reached] till the elbows, called codes in Old French, for it states:40 {Hebrew Ref} 41 [which means:] "They shall not be tied around in a place where one perspires," i.e., not above their elbows and not below their loins, but opposite their elbows.42

They shall be attached---

the eiphod with those two shoulder-straps of the eiphod. He shall attach them with a needle below the belt, and not by weaving them together but, rather, they are woven separately and joined together afterwards.

Verse 8: The eiphod's belt.

[I.e.,] the belt by means of which it (the eiphod) enwraps him, and makes it fit the kohein properly and adorns him.

Which is on it---

on top at the edge of the apron. This refers to the belt.

Shall be made in the same manner---

like the weaving of the apron, the work of a craftsman and of five kinds [of material]--- so too the weaving of the belt [was] the work of a craftsman and of the five kinds [of material].

It shall be woven with it.

[I.e.] it shall be woven together with it and not woven separately and then attached.

Verse 10: In the order of their birth.

[Meaning:] in the order that they were born: Reuvein, Shimon, Levi, Yehudah, Dan, Naftali on the one; and on the other one: Gad, Asher, Yissachar, Zevulun, Yoseif, Binyamin---[ {Hebrew Ref} written] "full,"43 for that is the way it is written in the place where his birth is recorded44 [making it a total of] 25 letters in each one.45

Verse 11: The work of a skilled stone engraver.

[Meaning:] the work of one skilled with stones. The word {Hebrew Ref} here is in the construct with the word that follows it and is therefore vocalized with a patach at its end (i.e., the letter {Hebrew Ref} ). Similarly "( {Hebrew Ref} ) the woodworker stretched a line"46 meaning "the worker of wood." Similarly "( {Hebrew Ref} ) the iron worker makes an axe." 47 These are [examples] of words in the construct and vocalized with a patach.

Like the engraving of a signet.

As Onkelos translates it: "Explicit writing like the engraving of a signet." The letters were engraved into them as signet-rings are engraved since they are used to seal letters with writing which is obvious and explicit.

With the names.48

[ {Hebrew Ref} is the] same here as {Hebrew Ref} .

In gold settings.

The stones were surrounded by gold settings. They should make as a setting of gold for each stone a sort of cavity the size of the stone, and then sink [place] it into the setting. Consequently the setting surrounds the stone. He then joined the settings to the shoulder-straps of the eiphod.

Verse 12: As remembrance.

So that G-d will see the tribes' [names] written before Him and remember their righteousness.49

Verse 13: Make settings.

The minimum of [the plural] {Hebrew Ref} is two. Only part of their purpose is explained in this section. In the section dealing with the breastplate50 it completes their explanation for you.

Verse 14: Two chains.

[ {Hebrew Ref} has the same meaning as] {Hebrew Ref} --- "chains."

The ends.

Make them for the end border of the breastplate.

A braided work.

A work of braided threads and not a worked of linked rings like those made for [drawing water from] wells, but, rather, like those made for for incense receptacles called encensiers in Old French].

And you will fasten the chains---

of braids; those made of braided work--- to these settings. This is not the place of the command for making the chains nor the command to affix them. And the word {Hebrew Ref} that is used here is not an expression of command, nor is word {Hebrew Ref} that is used here an expression of command but, rather, the future tense,51 for in the section dealing with the breastplate He returns [to this subject] and commands him regarding their making and their being affixed. It is written here only to let you know some of the need for the settings which He commanded to make with the eiphod. He wrote this here to tell you [in effect]: "These settings will be needed by you--- when you will make chains for the ends of the breastplate you will put them onto these settings."

Verse 15: A breastplate of judgment.

[so-called] because it atones for the perversion of justice.52 An alternate explanation: [it is called] {Hebrew Ref} because it makes its words clear53 and its promise is true, dereisnement in Old French. For {Hebrew Ref} is used in three senses: [1.] the arguments of the disputants, and [2.] the handing down of the verdict, and [3.] the pronouncing of the sentence--- whether punishment of death, whether punishment by flogging, whether a monetary punishment. Here it is used in the sense of making its words clear for it explains and makes its words clear.

The same manner as you made the eiphod.

[I.e.] the work of a craftsman and [made] of the five kinds [of material].

Verse 16: A span in its length and a span in its width---

doubled.54 It is placed on him in front over his heart, as it is said: "And they will be over Aharon's heart."55 It is hung from the shoulder-straps of the eiphod which come from behind him over his shoulders and fold over and come down slightly in the front and the breastplate hangs from them by means of chains and rings as is explained where they are discussed.56

Verse 17: Fill it.

Because the stones filled the cavities of the settings which were prepared for them they are referred to by the term {Hebrew Ref} (fillers).

Verse 20: Placed in gold settings---

shall the rows be {Hebrew Ref} ---"in their settings" ---surrounded by gold settings to a depth sufficient to be filled by the thickness of the stone. This is the meaning of the term {Hebrew Ref} : the amount needed to be filled by the thickness of the stones, shall be the depth of the settings neither less nor more.

Verse 21: Each one's name.

As was the order of their birth so was the order of the stones--- the ruby for Reuvain, topaz for Shimon, and so on for all of them.

22For the breastplate.57

[Meaning:] "for the breastplate" to fasten them by means of its rings as is explained below when it is discussed.58

{Hebrew Ref} .

From the same root as {Hebrew Ref} (roots) of a tree which hold fast to the tree so that it is held and fixed in the ground. These, too, shall hold the breastplate firm for from them will it hang from the eiphod. These are the two ( {Hebrew Ref} ) chains mentioned above where the subject was the settings.59 Actually, the word {Hebrew Ref} is also interpreted by Menachem ben Saruk as having a common root with {Hebrew Ref} (roots) and he claims that the [second] {Hebrew Ref} is superfluous just as the {Hebrew Ref} of {Hebrew Ref} (above 21, 36) 60 and the {Hebrew Ref} of {Hebrew Ref} (Bereishis 31, 42).61 But I do not see his point-of-view. Rather, {Hebrew Ref} , in Hebrew, is the same as {Hebrew Ref} ---"chain," in Mishnaic Hebrew.62

End.

This is the {Hebrew Ref} mentioned above,63 [meaning:] that you shall insert them in the rings that will be at the edge of the breastplate. Wherever {Hebrew Ref} appears it means the end, asomeil in Old French.

Braided work.

[Means:] braided work.

Verse 23: For the breastplate.

[Meaning:] for the breastplate, i.e., in order to affix them to it. It is not correct to suggest that from their inception they should be made on it,64 for if this were so, why would it repeat: [later in the verse] "and set the two rings . . .," were they not already set in it?! Rather, he should have written65 at the beginning of the verse: "Make at the ends of the breastplate two gold rings." You must also interpret it this way regarding the chains.

On the two [upper] corners of the breastplate---

the two ends that are towards the neck, on the right and on the left which come opposite the shoulder-straps of the eiphod.

Verse 24: Place the two gold-braided chains.

These are the very same end-chainsA which are mentioned above. But [there] He did not explain at which place on the breastplate to set them. So now He explains to you that they should be inserted in the rings.B You may use as evidence that these are the same as the first ones [mentioned], for in parshas Pikkudei66 (39, 15-19) they are not mentioned twice.

Verse 25: The two ends---

of the two braided chains; [i.e.] the two ends of each one.

You shall attach to the two settings.

C These are the very same ones (i.e., settings) mentioned above between the section dealing with the breastplate and the section dealing with the eiphod.67 But there it did not explain their purpose or their place, whereas, now it explains that there should be inserted in them the ends of the braided chains which were inserted in the rings of the breastplateB on the right and on the left near the neck. The two ends of the right chain he attaches to the right setting and the same for the left [setting] [he attaches to it] the two ends of the left chain.

And place---

the settings--- on the shoulder-straps of the eiphodD ---one [setting] in one [shoulder-strap] and the other [setting] in the other [shoulder-strap]. Consequently the shoulder-straps of the eiphod held the breastplate so that it not fall and it hangs from them. However, the lower end of the breastplate still swings back and forth against his stomach and is not attached well to him. Therefore two additional rings were necessary for its lower partE as it goes on to explain.

Toward the front---

of the eiphod, [meaning:] that he should not place the settings on the side of the shoulder-straps that is turned toward the robe,68 but rather on the upper side that is turned toward the outside. This [side] is called: "toward the front of the eiphod" because that side which is not visible is not called "the front."

Verse 26: On the two [lower] corners of the breast-plate.

E These are its two lower corners on the right and on the left.

On its edge that is on the inner side of the eiphod.

So you have two indications [as to the placement of the rings]. One: that he should place them on the two corners of its lower part which is against the eiphod, for its upper part is not against the eiphod because it is near the neck, whereas the eiphod is [slightly] above the loins.F And it gives another indication: [viz.] that he should not set them (the lower rings) on the side of the breastplate which faces the outside but on the side that faces inward, for it says: {Hebrew Ref} ---"on the inside." That is the side that is towards the eiphod, since the belt of the eiphod girds the kohein and the apron (eiphod) folds around towards the front of the kohein upon his loins and part of stomach from both sidesG as high up as the [lower] corners of the breastplate, with its corners resting upon it (the eiphod).

Verse 27: On the two shoulder-straps of the eiphodH on the bottom.69

Because the settings are put at the upper ends of the eiphod's shoulder-straps which come up on his shoulders opposite his throat where they fold over and come down in front. He thus commanded to place the rings at their other end where it is attached to the eiphod. This is what is meant when it said: "against where they are joined," [i.e.,] near the place where they are joined to the eiphod, slightly above the belt, [for the place] where they are joined is up against the belt. These [rings] were thus placed slightly above where the shoulder-straps [begin] to go up. This is what is meant when it said: "above the eiphod's belt." They (these rings in the back) were aligned opposite the [lower] end of the breastplate [in the front]. He inserted a thread of greenish-blue wool in these rings and in the rings of the breastplate and fastens them (the rings) with this thread on the right and on the left so that the bottom of the breastplate would not swing forward and back and hit against his stomach and as a result it lay well against the "robe."

Toward the front---

on the outside.

Verse 28: They shall bind.

[ {Hebrew Ref} is a term] meaning attaching. Similarly: {Hebrew Ref} 70---"from the bands of men," [meaning:] groups of wicked bands. So, too,: " {Hebrew Ref} shall become a valley."71 [ {Hebrew Ref} means:] mountains next to each other where it is impossible to descend to the valley between them except with great difficulty, because, as a result of their proximity, the valley is sheer and deep. These shall turn into a level plain where it will be easy to travel.

So that it remains against the eiphod's belt.

I.e., so that the breastplate remains attached to the eiphod's belt.

So that it does not move.

{Hebrew Ref} has the meaning of "breaking free." It is an Arabic word72 according to the opinion of Dunash ben Labrat.

Verse 30: The Urim and Tumim.

This is the inscription of the Explicit Name, which he placed into the folds of the breastplate, by means of which its words would ( {Hebrew Ref} ) light up ( {Hebrew Ref} ) and make its words clear.73 During the era of the second Beis Hamikdosh there was a breastplate, for a kohein godol cannot lack any of the garments,74 but that Name was not within it. It was on account of this inscription [that the breastplate] was called "judgment,"75 as it is said: "And he shall ask for him the judgment of the Urim."76

The judgment of the B'nei Yisrael.

Anything for which they required to be judged or admonished, whether or not to do a particular thing. According to the midrashic explanation that the breastplate atones for miscarriages of justice,77 it is called {Hebrew Ref} ---"judgment" on account of its pardoning [sins dealing with] judgment.78

Verse 31: The robe of the eiphod.79

[So-called] because the eiphod was put on over it as a wrap around.

{Hebrew Ref} .

[Meaning:] completely of greenish-blue wool, with no other kind [of material] mixed into it.

Verse 32: Its opening at the top.

[Meaning:] the opening of the robe at the top. which is the opening for the neck---

[shall be] turned inward.

As Onkelos translates it: {Hebrew Ref} , [which means:] "folded inward" so that its fold shall form a hem. It was done by a weaving process and not by needle (i.e., not sewn).

Like the opening in a coat of armor.

We learn from this that their coats of armor had their openings folded inward.

So that it will not be torn.

Meaning: so that it will not be torn. If one tears it, he transgresses a negative precept,80 for this is one of the [365] negative precepts in the Torah. Similarly: "so that the breastplate does not move."81 So, too: "they shall not be removed from them"82 which was said regarding the poles of the ark.83

Verse 33: Pomegranates.

They were round and hollow-like pomegranates which are shaped line a hen's egg.

Gold bells.

Bells with the clappers inside of them.

Between them all around.

[Meaning:] between them all around. Between two pomegranates, one bell was attached and hung at the bottom of the robe.

Verse 34: A gold bell and a pomegranate, etc.

A gold bell and next to it a pomegranate.84

Verse 35: So that he will not die.

From the negative you may infer the positive: if they will be on him he will not be subject to the death penalty, but if he enters while lacking one of these garments he will subject to the death penalty at the hands of Heaven.85

Verse 36: A diadem.

It was a sort of golden plate, having a width of two finger breadths, going around the forehead from ear to ear.86 A

Verse 37: Set it on a greenish-blue cord.87

But elsewhere it states: "Put over it (the {Hebrew Ref} ) a greenish-blue cord."88 Furthermore, here it is written: "So that it will be on the turban" but further on it states:89 "It shall be on Aharon's forehead"! [To solve this dilemma we must refer to the gemara:] In the Tractate Shechitas Kodoshim90 we learned: his hair was visible between the diadem and the turban for it was there that he donned his tefillin.91 We learn from this that the turban was high up on the head and it was not deep enough for the entire head to fit into it [all the way down] to the forehead. The diadem was beneath [leaving a space between it and the turban]. The threads were [inserted] into holes hanging from it at both endsB and at its middle.C Six [threads] at these three places: a thread at the top, one on the outside [of the plate] and one on the inside opposite it. He tied the ends of the thread, all three of them at back of the neck.D Consequently between the length of the plate and the threads at its ends, his skull was surrounded. The middle thread which was on its top was tied with the ends of the [other] two and passed over the width (i.e., the crown) of his head. The result was that it was made like a hat. It is in reference to the middle thread92 that it says: "so that it will be on the turban." He placed the diadem on his head as a sort of hat, over the turbanE with the middle thread holding it so that it should not fall. The plate hung against his forehead. All the verses have now been set right: a thread on the diadem93 and the diadem on the thread94 and a thread on top of the turban.95

Verse 38: Aharon will carry.

A term meaning "atonement." Nevertheless, it does not lose its plain meaning:96 Aharon carried the load of sin97 thereby removing sin from the holy things.

The iniquity of the sacred offerings.

[I.e.] to make acceptable [to G-d] the blood and the fat [of the sacrifices] that were sacrificed in a state of uncleanliness,98 as we have learned:99 For what sin does it (the {Hebrew Ref} ) atone? If it is the sin of pigul,100 [concerning this] it has already stated: "It shall not be accepted."101 And if it is the sin of nosar (leftover),102 it has stated: "It shall not be considered [a valid sacrifice]."103 It also cannot be said that it atones for the sin of a kohein who sacrifice while he was unclean, for it states: "the sin of the holy things," and not: "the sin of those who sacrifice," thereby indicating that it only atones for the purpose of making a korbon valid.104

It shall be on his forehead always.

It cannot be said that it should actually always be on his forehead, for it was on him only during the service but "always to make them acceptable," even when it is not on his forehead i.e., if the kohein godol was not performing the Service at that time. According to the opinion that [only] when it is on his forehead does it atone and make the sacrifices acceptable but, if not, it cannot make the sacrifices acceptable, then it is expounded as {Hebrew Ref} , and it teaches that he must [constantly] touch it while it is on his forehead so as not to take his mind off it.105

Verse 39: Checkered.

[Meaning:] make it checkered throughout and it should entirely be of linen.

Verse 40: For Aharon's sons make undershirts.

[Meaning:] these four garments and no more:106 an undershirt, a sash-belt hats identical to the turban, and pants, which are mentioned later in this section.

Verse 41: Clothe your brother, Aharon, with these.107

[I.e.] those that are mentioned regarding Aharon, the breastplate, the eiphod, the robe, the checkered undershirt, the turban the sash-belt, the diadem, and the pants that are mentioned later concerning all of them (i.e., Aharon and sons).

And his sons along with him---

those [garments] that are mentioned in connection with them.

Anoint them---108

Aharon and his sons with the anointing oil.

And install them.

Wherever the expression {Hebrew Ref} is used it is a term for installation. When one embarks on something (i.e., a position) that he will occupy from that day on, [it is referred to as {Hebrew Ref} ---"filling."] In Old French, when a person is appointed to any position [in government], the ruler puts in his hand a leather glove called gant, and by that means he establishes him in that position. This transmission is called [in Old French] rewestir. And that is the expression of {Hebrew Ref} (filling the hand).109

Verse 42: Make for them---

for Aharon and his sons.

Linen pants.

Thus you have eight garments for the kohein godol and four for the common kohein.

Verse 43: These [garments] must be worn by Aharon.

I.e., all these garments on Aharon: those that apply to him---

and on his sons---

those that are mentioned in connection with them---

whenever they come into the Tent of Meeting---

into the Sanctuary110 as well as into the mishkon.

And die.

Thus you learn that one who performs a korbon service lacking any of the garments [is liable to] the death penalty.

An everlasting statute for him.

Wherever {Hebrew Ref} is said it is a decree for the immediate present and for [future] generations [and if the statute is ignored] it will render [the mitzvah] invalid.111


Chapter 29 - Rashi

Verse 1: Take.

[ {Hebrew Ref} means] the same as {Hebrew Ref} . They are of two different roots one in the form of {Hebrew Ref} (i.e., no {Hebrew Ref} ) and the other in the form of {Hebrew Ref} (with a {Hebrew Ref} ), [but] both having the same meaning.

One bull---

to atone for the act of [worshipping the golden] calf [a calf] being [of the same species as] a bull112

Verse 2: Unleavened bread, unleavened loaves mixed with oil, and unleavened wafers.

Thus you have here three kinds: scalded dough,113 loaves,114 and wafers.115 {Hebrew Ref} is referred to later on in this section as: {Hebrew Ref} ---"a loaf of oiled bread,"116 so called because oil is added to the scalded dough equivalent [to the total oil added to] the loaves and wafers.117 There were ten loaves brought of each kind.118

Mixed with oil.

While they were still flour, oil was poured into them and mixed together.119 120

Anointed with oil.

After they were baked he anointed them in the form of the Greek letter chi which is formed like our nun.121

Verse 3: And bring them---

to the courtyard of the mishkon on the day when it will be erected.

Verse 4: And immerse.122

This [refers to] immersing the entire body.

Verse 5: And gird him.123

[Meaning:] adorn and arrange the belt and the apron around him.

Verse 6: The sacred diadem.

[ {Hebrew Ref} ] refers to the {Hebrew Ref} .124

Upon the turban.

It is as I explained above:125 by means of the middle thread and the two threads which are at the ends which are tied behind the neck; he places it over the turban as a sort of hat.

Verse 7: And anoint him.

This anointing was also in the form of [the Greek letter] chi. He puts oil on his head and between his eyebrows and connects them with his finger.126

Verse 9: And it shall be for them---

this procedure of installation, for a priesthood that will last forever.

Thus you shall install (lit. fill)---

by means of [following] these things [enumerated here]---

Aharon and his sons.127

With the installation and the appointment to the priesthood.

Verse 11: At the entrance of the Tent of Meeting.128

[I.e.] in the courtyard of the mishkon, [all of] which is [considered] in front of the entrance.

Verse 12: On the horn-like elevations.

[I.e.] on the actual top of the "horns."

All the blood.129

[I.e.] the remaining blood.

At the base of the altar.

A sort of protrusion which was a receptacle was made for it all around after it (the altar) reached the height of an amoh.130

Verse 13: The fat that covers the inner organs.

It is the membrane that is over the stomach, which is called teile (membrane) [Old French].

The lobe.

It is the membrane [that covers] the liver, which is called ebdes [in Old French].

With the liver.131

He should also take some of the liver with it.132 133

Verse 14: You shall burn with fire.

We find no other "outside" sin-offering134 burnt besides this one.135

Verse 16: And sprinkle it---

with a vessel. He holds the basin and sprinkles toward the horn-like elevation so that it (i.e., the blood) is visible on two sides.136 No korbon requires placing the blood with a finger137 with the single exception of the sin-offering. But other korbonos do not require [the placement of blood on top of] "horn"138 nor the use of the finger for their placement of blood was at the lower half of the altar without his going up the ramp,139 but, rather, he stands on the ground and sprinkles.140

Around.

It is thus explained in Tractate Shechitas Kedoshim,141 that {Hebrew Ref} only means "two sprinklings which were four," whereby one [is done] in one corner and the other, in the corner diagonally across. [Thus] each sprinkling is visible on two sides of the "horn" in two directions. Consequently the blood was placed around the four sides. It is therefore referred to as {Hebrew Ref} ---"around." 142

Verse 17: With its cut up pieces.143

[Meaning:] with its cut up pieces, [i.e.] in addition to the other pieces.144

Verse 18: A pleasing fragrance.145

[I.e.] "It is pleasing to Me that I issued a command and My will was done."146

A fire-offering.

[ {Hebrew Ref} is derived] from the word {Hebrew Ref} --- "fire." It refers to the burning of the limbs which are placed on the fire [of the altar].

Verse 20: {Hebrew Ref} .

It is the cartilage--- the middle protrusion within the ear, which is called tenrum in Old French.

The thumb of their [right] hand.

[ {Hebrew Ref} means:] "the thumb"---and on the middle joint.147

Verse 22: The fat.

This refers to the fat of the small intestines or [according to another opinion] of the stomach.148

The broad tail---

the part that is from the kidneys down, as is explained in Vayikra for it is said: "[the entire broad tail] by the ( {Hebrew Ref} ) backbone shall he remove it."149 [It is called {Hebrew Ref} because] it is the place where the kidney gives ( {Hebrew Ref} ) advice.150 In the case of the young bull151 the broad tail is not mentioned because the broad tail is not offered except in the case of a sheep, an ewe and a ram, whereas an ox and a goat do not require [that their] broad tail [be offered].

And the right shoulder.

Nowhere do we find the burning of the right shoulder with the intestines, except in this case.

For it is a ram of installation-offering.

[ {Hebrew Ref} is the same as] {Hebrew Ref} ,152 meaning: "perfection" for it is "perfect" in every way. Scripture thereby teaches that the installation-offerings were {Hebrew Ref} -sacrifices, for they bring about ( {Hebrew Ref} ) peace to the altar, and to the one who performs the service and to the "owners" (i.e., those who bring the korbon). 153 "I [G-d], therefore, require that the breast go to the one who performed the service as his portion who [in this case] is Moshe who performed the service of the installation-sacrifices. And the rest was eaten by Aharon and his sons who were the owners as is explained in this section.

Verse 23: One bread-cake---

of the loaves (above v. 2).

And one loaf of oiled bread---

from the scalded kind.154

And one wafer---

of the wafers; one each of the ten kinds.155 Nowhere do we find that a terumah of bread brought together with an animal korbon, is burnt [on the altar], except for this one, because the terumah of the breads of a thanksgiving-offering, and of a ram brought by a Nazir, was given to the kohanim along with the breast and shoulder, whereas from this one, Moshe received as his portion only the breast alone.156

Verse 24: Upon the hands of Aharon, etc. and you shall wave.157

Both participated in the waving--- ---the "owner" and the kohein. How is this done? The kohein places his hand beneath the hand of the "owner" and waves.158 In this case Aharon and his sons were the "owners," and Moshe [was] the kohein.

A wave-offering.

He brings it back and forth [in all four directions] to the One to Whom the four sides of the world belong. Waving served to prevent and nullify misfortune and harmful winds.159 Then he brings it up and down160 to the One to Whom heaven and earth belong. which serves to prevent harmful dews.161 162

Verse 25: After the burnt-offering.163

[Meaning:] after the earlier ram which you had already brought up as a burnt-offering.

As a pleasing fragrance.

[I.e.], as something pleasing to Him Who commanded and His will was done.

A fire-offering.

[I.e.] it is put on the ( {Hebrew Ref} ) fire.164

To Ad-noy.

[I.e.] for the sake of the Name of G-d.

Verse 27: Sanctify the breast of the wave-offering and the shoulder of the terumah-offering.165

[By the performance of what is set forth here]166 you sanctify them (i.e., these portions) for generations so that there will continue to be practiced the terumos and the waving of the breast and shoulder of the {Hebrew Ref} -offerings. However, not insofar as burning them is concerned167 but, instead: "They shall be Aharon's and his sons' " to eat.168

A wave offering.

[ {Hebrew Ref} is] a term for back and forth movement169 wenteler (horizontal movement) in Old French.

Uplifted.

[ {Hebrew Ref} is] a term for up and down movement.

Verse 28: By statute forever from the B'nei Yisrael---

that the {Hebrew Ref} -offerings to go to the "owners" and that the breast and shoulder be given to the kohein.

For it is a terumah-offering---

this breast and shoulder.

Verse 29: His sons after him.170

[I.e.] whoever follows him in his exalted position.

To be uplifted through them.171

[Meaning:] to be put in a high position by them. For the term {Hebrew Ref} is sometimes used in the sense of a high position, as in: "to you have I given them as a high position,"172 [or:] "Do not touch My annointed ones."173

And be installed through them.

By means of the garments he became invested with the high-priesthood.

Verse 30: Seven days.

[They must be] consecutive.174

Shall they be worn . . . the kohein.

The one of his sons who will rise up in his place to the high priesthood when he will be appointed to be the kohein godol.

Who will come into the Tent of Meeting.175

[I.e.] that kohein who has been prepared to enter the innermost part [of the mikdosh or mishkon] on Yom Kippur and that is the kohein godol without whom the Yom Kippur service is unfit.176

By one of his sons who serves in his place.177

This teaches that if the kohein godol has a son who can fill his position they should appoint him kohein godol in his place.178 179

{Hebrew Ref} .180

From here there is evidence that every use of the word {Hebrew Ref} is a participle---the one actually doing service. [Furthermore,] it is for this reason that the mark of the intonation [of the word {Hebrew Ref} ] is a {Hebrew Ref} , which connects it to the next word.181

Verse 31: In a sacred place.

[I.e.], in the courtyard of the Tent of Meeting182 for these shlomim were Holy of Holies.183

Verse 32: At the entrance of the Tent of Meeting.184

The entire courtyard is referred to in this way.185

Verse 33: They are to eat those things.

[This refers to] Aharon and his sons for they are their "owners."

Through which atonement was achieved---

for them, for they were strangers and objectionable.186

To install them---

by means of the ram and these breads.187

To sanctify them.

I.e., that by means of these {Hebrew Ref} -offerings they were installed and sanctified to the priesthood.188

For they are sacred.

Holy of Holies. it is from here that we derive the admonition against a "stranger" (a non-kohein) eating from [korbonos that are] Holy of Holies, since Scripture gives the reason for this thing: "for they are sacred."189

Verse 35: So shall you do for Aharon and his sons.190

Scripture now repeats [to indicate that everyting above is] critical, i.e., that if there is lacking any one thing from all that is mentioned in this section they will not have been installed to be kohanim and their korbonos-service will be invalid.191

You.

[ {Hebrew Ref} is] the same as {Hebrew Ref} .

Seven days shall you install, etc.---

in this manner and with these korbonos every single day.

Verse 36: For atonement.

[Meaning:] for atonement to atone for the altar from being "strange" and objectionable.192 Having said [in the previous verse]: "seven days you shall install them,"193 I would know only [that the rule that omission of any procedure invalidates the installation applies to] something that is offered for their (i.e., the kohanim's) sake, for example the rams and the bread; but that which is offered for the sake of the altar, for example, the young bull which is for the atonement of the altar, we may not infer [that it is critical]. Therefore this verse becomes necessary. A Midrash in Toras Kohanim states: an atonement for the altar was necessary lest a person donated a stolen item for the work of the mishkon and the altar.194

Purify.195

[As Onkelos translates it:] {Hebrew Ref} ---"purify it." The term for the placing of blood with the finger is called {Hebrew Ref} .196

You shall then anoint it---

With the anointing oil. All anointings are in the form of the Greek letter chi.197

Verse 37: The altar shall be holy [of holies].

In what way does its holiness manifest itself?

Anything that touches the altar shall become holy.

Even if an invalid korbon is placed on it the altar sanctifies it to validate it [to the degree] that it is not removed.198 Since it is said, "Anything that touches the altar shall become holy", This might lead me to think [that this applies] whether it is fit or unfit, for example, something whose disqualification did not occur within the holy place,199 such as an animal used for bestiality, or one set aside [as a korbon for an idol], or one worshipped [as an idol], or one that is injured in a critical organ, and the like. The Torah therefore states: "And this is what you shall offer [on the altar]", which follows immediately after this;200 Just as the burnt-offering [of the next verse] is fit, so, too, [in this verse] only that which is fit [i.e.] that it was fit earlier on and became unfit only after being brought into the courtyard [of the Beis Hamikdosh or mishkon], for example, intestines that were off the altar overnight,201 or if they [the intestines] were taken out [of their designated place], or if they [the intestines] became ritually unclean, or if it was slaughtered with the thought [of eating it] outside the time allotted for it or outside the place allotted for it and the like.202 203

Verse 40: {Hebrew Ref} .

A tenth of an eipha--- [equivalent to] forty three and one-fifth eggs.204

Pressed [olive] oil.205

It is not said here so as to make it mandatory but, rather, only to teach that it is fit [for menachos]. [This needs to be said] since it had said: "crushed for lighting",206 and it might, therefore, be inferred [that it is fit] "for lighting but not for menachos, and one might rule it unfit for menachos. Therefore, the Torah states here: "pressed."207 The only reason that it stated "pressed for lighting" was to exclude menachos [in the sense] that pressed [oil] is not mandatory for also [oil derived] by grinding [olives] in a mill is fit for them (the menachos).208

One fourth of a hin.

---three logs.

And a libation---

for the bowls, as we learned in Tractate Succah:209 There were two silver bowls on top of the altar which were punctured forming two thin "nostrils." He pours the wine in and it runs out throughout the "nostril" and falls on the roof of the altar. From there it runs down [a hole] into the crevices.210 In the case of the altar of the Beis Hamikdosh, and in the case of the copper altar [of the mishkon] it ran down from the altar to the ground.

Verse 41: For a pleasing fragrance.211

This refers to the minchah [as well] because the minchah of the libations is entirely consumed on the altar. The order of their sacrifice is as follows: first the limbs [of the animal] followed by the minchah for it states: "the burnt-offering and the minchah."212

Verse 42: Continual---

on a daily basis without ever interrupting for a day.213

Where I will meet with you---

"when I will set a time of meeting to speak to you that is where I will set it."214 Some of our Sages derive from here215 that it was from the copper altar that G-d spoke to Moshe once the mishkon was erected. Others, however, say that it was from above the Ark-Cover as it is said: "I will speak with you from above the Ark-Cover,"216 and "where I will meet with you," which is said here does not refer to the altar but, rather, to the Tent of Meeting217 which is mentioned [as well] in this verse.218

Verse 43: It is there that I will meet.219

[I.e.] "I will meet with them in conversation as a king who sets a meeting place where he will address his servants.

And it will be sanctified.

[I.e.,] the mishkon---

with My Glory---

for My Shechinah will rest in it.220 A midrashic explanation: Do not read it {Hebrew Ref} ---"with My Glory" but, rather {Hebrew Ref} --- "by those honored by Me."221 Here He intimated to him regarding the death of Aharon's sons on the day it (the mishkon) was erected. This is what Moshe referred to when he said: "That is what G-d said, 'through those who are near to me will I be sanctified.' "222 Where did He say this? [When he said,] {Hebrew Ref} "223

Verse 46: To dwell among them.

I.e., with the stipulation that I dwell among them.224


Chapter 30 - Rashi

Verse 1: To burn incense.225

[I.e.] to raise up smoke on it--- smoke of incense.

Verse 3: Its top.

This [altar] had a top whereas the altar of the burnt-offering had no top, but its hollow was filled with earth in all their encampments.226

A gold crown-like rim.

This is symbolic of the crown of priesthood.227

Verse 4: {Hebrew Ref} .228

Here it has the meaning of "corners" as Onkelos [also] translates it [ {Hebrew Ref} ], since the verse [goes on to] state: "on its sides." [The phrase therefore means:] "on its two corners which are on its two sides.A

They (it) will be.229

["It" refers to] the making of these rings.

To house the poles.

The ring itself will be "the house."230

Verse 6: In front of the paroches.231

Lest you say that it should be somewhat drawn away from being exactly opposite the Ark, to the North or to the South; therefore the Torah says: "in front of the covering," i.e., exactly opposite the Ark on the outside.232

Verse 7: When he cleans.

[Meaning:] the cleaning of the cups of the menorah from the ashes of the wicks that burnt through the night and he cleaned them out every morning.

The lamps.233

Loces (lamps) in Old French. This is the meaning of {Hebrew Ref} whenever they are mentioned in connection with the menorah, except those places where it says any form of {Hebrew Ref} (to cause [the flame] to ascend) which is a term used for "lighting."234

Verse 8: And when he lights.235

[I.e.] when he will light them so that their flame ascends.

He shall burn it---

every single day.236 He burns one pras in the morning237 and one pras in the afternoon.238

Verse 9: Do not bring upon it.

[I.e.] upon this altar.

Strange incense.

[I.e.] any incense that is a voluntary offering, they are all "strange" to it, except for this one.239

Neither burnt offerings nor meal-offerings.

[Meaning:] neither burnt-offering nor meal-offering. {Hebrew Ref} is an animal or bird korbon whereas {Hebrew Ref} is one of bread.

Verse 10: Aharon shall make atonement---

by means of placing the blood.

Once each year---

on Yom Kippur. This is what is referred to when is said in Parshas Acharei Mos: "He shall go out to the altar that is before G-d and bring about atonement upon it."240

The sin-offering of atonement.

They are the bull and goat of Yom Kippur which atone for the uncleanness of the mikdosh and its holy things (korbonos).241 242

Holy of Holies.

This altar is sanctified exclusively for these things243 and for no other service.


Return to Main Search Form
Sources