Tanach · Rishonim on Tanach · Ibn Ezra · Torah
Ibn Ezra on Exodus 29/אבן עזרא על שמות כ״ט
אוזה, אשר תעשה להם. לאהרן ולבניו:
1AND THIS IS THE THING THAT THOU SHALT DO UNTO THEM. To Aaron and his sons.
באין הפרש בין קח או לקח כמו צק לעם ויאכלו (מ"ב ד מא), וגם יְצק בו מים (יחז' כד ג):
2[TAKE.] There is no difference1 between lekach (take)2 imperativel form of the root lamed, kof, chet used in our verse. and kach (take).3 imperativel form of the root lamed, kof chet. We find the same to be true of tzak (pour out)4 imperativel form of the root yod, tzadi, kof. and yetzak (pour)5 imperativel form of the root yod, tzadi, kof. in Pour out (tzak) for the people, that they may eat (II Kings 4:41) and in And also pour (yetzak) water into it (Ezek. 24:3).
גבעבור שהזכיר עם פר בן בקר יורה כי איננו גדול וככה בני יונה (ויקרא ה ז):
3[ONE YOUNG BULLOCK.] The fact that Scripture notes that the par (bull) was a ben bakar (of the herd)6 indicates a young animal (Krinsky). indicates that the par (bull) was young. The same applies to the phrase bene yonah (turtle-doves)7 indicates young birds (Krinsky). (Lev. 1:14), and the phrase se’_ir izzim (a goat) (Lev. 4:23).8. A young goat is a se’ir izzim (Krinsky).
דשעיר עזים (שם ד כג), והאיל גדול מהכבש, והעד הנסך שהוא שלישית ההין, ולכבש רביעיתו:
4[AND TWO RAMS.] An ayal (ram)9 (rams). Hence I.E.’s comment. is older than a keves (lamb). The fact that the drink offering for an ayal (ram) consists of a third of a hin10 and that of a keves (lamb) a quarter of a hin11 proves this.12
אולחם חלות. עבות והעד רקיקי מצות:
1AND UNLEAVENED…CAKES. They were thick, as wafers13. Rekike is connected to the word rek (empty, poor, or thin) (Krinsky). See rakkot basar (lean-fleshed) (Gen. 41:19). Thus rekike matzot (wafers unleavened) means thin unleavened bread. unleavened proves.14 are thin, the bread and cakes must be thick.
בוהזכיר בשמן הוא שמן זית כמשפט: ומלת סלת. בלשון ערבי הא סמי"ד, שהוסר הפסולת מהחטה, ובארץ ישמעאל עושין כן, ואין לחם נכבד ממנו, ורבים פירשו מגזרת סלית כל שוגים מחוקיך (תה' קיט קיח), סלה כל אבירי ד' (איכה א טו) ואמר כמוהו חטים מכולת לביתך (מ"א ה כה) ויש אומרים טחונות:
2[WITH OIL.] Scripture reads ba-shemen (with oil).15. The reference is to the previously mentioned oil, i.e., the oil mentioned in Ex. 27:20. See note 17. The reference, in keeping with the rule,16. The rule referred to by I.E. is either the rule stated in Ex. 27:20 (Krinsky) or the rules of Hebrew referred to in note 17. It is also possible that what I.E. means by shemen zayit ka-mishpat is olive oil prepared according to the rule, that is, beaten olive oil. See Ex. 27:20 (Sarim). is to olive oil.17 beneath the bet indicates the definite article. Thus the meaning of ba-shemen is, with the oil, i.e., the earlier mentioned oil. [Of FINE WHEATEN FLOUR.] The word solet (fine flour) refers to flour made from wheat cleansed of all impurities. It is called samid in Arabic.18 It is produced in the land of the Ishmaelites. There is no better bread than bread made from it.19 Many connect the word solet to the word salita20. (thou hast trodden)21 in Thou hast trodden light all them that err from Thy statutes (Ps. 119:118);22 and to sillah (trodden) in The Lord hath trodden All my mighty men in the midst of me (Lam. 1:15).23 means trodden grain, that is, grain that has been broken up into pieces (Krinsky). Kimchi accepted this definition of solet. They say that makkolet (food) in food to your household (I Kings 5:25)24. is similar.25 is connected to salita and sillah, then where does the tav in solet come from? For both salita and sillah come from the root samekh, lamed, heh. These commentaries therefore point out that we find something similar with the word makkolet. Makkolet comes from the root kaf, lamed, heh (Meijler). However, a form tav is added to it in its normal form. The same is true of the tav in solet. See Weiser and Meijler. Others say that solet means ground.26
אוהקרבת אותם. והם בסל כמשפטן להיותם שם אל פתח אהל מועד וככה הפר והאילים:
1AND BRING THEM IN THE BASKET. You shall bring the bread, which is in the basket as the law requires,27. to the door of the tent of meeting.28 means: and bring them to the door of the tent of meeting. The same applies to the bullock and the rams.29
אולקחת. נקרא החשן מלבוש כי הוא מכסה המקום נגד הלב:
1AND THOU SHALT TAKE THE GARMENTS. The breastplate (choshen) is called a garment30 because it covers that part of the body which lies opposite the heart.
אושמת. גם איננו רחוק שישים המצנפת באחרונה, והזכיר בתחלת הפרשה המצנפת לפני האבנט כי היא נכבדת ממנו:
1AND THOU SHALT SET. It is also31 not beyond the realm of possibility that Moses placed the mitre on Aaron last.32 Scripture mentions the mitre before the girdle33 at the opening of the Torah portion34 because the mitre is more important than the girdle.35
אעל ראשו. על ראש אהרן לבדו, כי הוא הכהן המשיח והנה זה היה לפני שומו המצנפת על ראשו, כי על הראש יצוק לבדו וכתוב כשמן הטוב על הראש יורד על הזקן זקן אהרן (תה' קלג ב):
1HIS HEAD. Only on Aaron’s head,36 as he was the anointed priest. Now Aaron was anointed before the mitre was placed on his head,37] around and around the head, but left the middle of the head uncovered, and it was on that place that he poured the oil” (Ramban’s Commentary on the Torah, Chavel translation). for Moses poured the oil only upon the head.38 We similarly read, It is like the precious oil upon the head, Coming down upon the beard; Even Aaron’s beard (Ps. 133:2).39
אואת בניו תקריב. אל פתח אהל מועד:
1AND THOU SHALT BRING HIS SONS. To the door of the tent of meeting.
אוחגרת אתם אבנט. כולל אבנט אהרן ובניו וכן המכנסים ואחר שהזכיר אותם, הוסיף לבאר אהרן ובניו, כמו ותפתח ותראהו את הילד (למעלה ב ו):
1AND THOU SHALT GIRD THEM WITH GIRDLES. Girdles takes in Aaron’s girdle and the girdle of his sons.40 refers both to Aaron’s girdle and to the girdle of his sons even though their girdles differed. Similarly the breeches.41 After stating them, Scripture goes on to explain that the reference is to Aaron and his sons. It is similar to And she opened it, and saw it, even the child (Ex. 2:6).42
בומלת וחבשת. כמו לא אהיה חובש (ישעי' ג ז):
2[AND BIND.] The word ve-chavashta (and bind) is similar to the word chovesh (healer) in I will not be a healer (Is. 3:7).43
גומלאת. דעת המתרגם ארמית כמו ומלאו יָדָו (יחז' מג כו) רק מה נעשה במלת מלאו ידכם היום (למטה לב כט) והגאון פי' יד חיוב, ואחרים אמרו כי מלואים להיותם שלמים מלאים ורגילים והנה מה יעשו במלת ומלאו יָדָו (יחז' מג כו):
3AND THOU SHALT CONSECRATE. The one who translated the Torah into Aramaic44 is of the opinion that u-milleta yad (and thou shalt consecrate)45 is similar to u-milu yadav (so shall they consecrate it)46 on this verse. (Ezek. 43:26).47 as u-tekarev kurbana de-aharon ve-kurbana di-venohi (and you shall offer the sacrifice of Aaron and the sacrifice of his children). However, what shall we do with milu yedkhem ha-yom48 (consecrate yourselves today to the Lord) (Ex. 32:29)?49 Saadiah Gaon explains the word yad to mean obligation.50 means: see to it that Aaron and his sons fulfill their obligation. Thus according to the Gaon, to fill the hand means to do one’s duty. Others say that the term melu’im (consecration)51 is used because it indicates that they are complete, full, and trained.52 the priest learned…to train his hands in the service.” However, what will they do with u-mile’u yadav (so shall they consecrate it53) (Ezek. 43:26)?54
אוהקרבת. כבר הזכיר זה והנה הטעם כאשר תקריב את הפר, יסמוך אהרן ובניו עליו, ויש אומרים, כי טעם וסמך אהרן לבדו, ואחר כן בניו, ועל האיל כתוב וסמכו אהרן ובניו (פ' טו) והנה הטעם כאשר היה שיסמכו יחדיו לא זה לפני זה:
1AND THOU SHALT BRING THE BULLOCK. This has already been mentioned.55 Its meaning is as follows. When you shall bring the bullock,56 (and thou shalt bring) is to be rendered, when thou shalt bring. Hence Scripture is not being redundant. See note 57. Aaron and his sons shall lay their hands upon it.57 Some say that the meaning of and Aaron shall lay58 (shall lay) is in the singular. Hence the interpretation quoted by I.E. is: Aaron alone shall first lay his hands upon the head of the bullock. His sons shall then do the same. Now with regard to the ram, Scripture later states, and Aaron and his sons shall lay their hands upon the head of the ram (v. 15). Scripture thus describes exactly what happened. They should lay their hands together, not one after the other.59 (shall lay). Ve-samekhu is in the plural. The commentaries on I.E. differ over how to interpret this comment. Some take it to mean that I.E. indicates there was no difference in procedure between the laying of the hands upon the bullock and the laying of the hands upon the rams; in both cases Aaron and his sons put their hands upon the sacrificial animals in unison (Krinsky). Meijler is of the opinion that I.E. believes that in contrast to the laying of the hands upon the rams, Aaron first laid his hands upon the bullock and then his sons did the same. The difference of opinion revolves around how we interpret “Scripture thus describes exactly what happened.” Krinsky takes it to refer to both instances, while Meijler takes it to refer only to the second instance. For further elucidation, see Filwarg.
אושחטת את הפר. משה שחטו:
1AND THOU SHALT KILL THE BULLOCK. Moses slaughtered the bullock.
בוטעם לפני השם. כי הארון היה באמצע המערבי, וכנגדו מזבח הקטרת, וכנגדו מזבח העולה:
2[BEFORE THE LORD.] Scripture reads, before the Lord,60 because the ark was in the center of the western side of the tabernacle. The incense altar was directly aligned with it. So was the altar of the burnt offerings.61
אישפוך. הכהן השופך:
1HE SHALL POUR OUT.62. In our text of the Pentateuch the reading is: Thou shalt pour out (tishpokh). Meijler and Krinsky believe that I.E.’s version of the Pentateuch reads yishpokh (he shall pour out). However, Weiser believes that the reading of yishpokh is due to a copyist’s error. According to Weiser, I.E. also reads tishpokh (thou shalt pour out), and I.E. commented thereupon: Yishpokh ha-kohen ha-shofekh (The priest who pours shall pour out). In other words, I.E. explained, that Thou shalt pour is not to be taken literally, for Moses was not commanded to personally pour out the blood. He was told to appoint a priest to carry out this task. Some copyist then dropped the word tishpokh from the heading and made yishpokh into a heading. Hence our reading. The priest who pours shall pour out.63
אולקחת. אין לפר ולשעיר אליה:
1AND THOU SHALT TAKE. Bullock and goats do not have a fat tail (alyah).64
בוי"א כי נקראו כליות מגזרת נכספה וגם כלתה נפשי (תה' פד ג) כי שם כח התאוה למשגל:
2[KIDNEYS.] Some say that kelayot (kidneys) are so called because the word kelayot is related to the word kaletah (pineth) in My soul yearneth, yea even pineth for the courts of the Lord (Ps. 84:3). For the power of sexual desire is located in the kidneys.
אואת בשר. כולל הראש והנתחים:
1BUT THE FLESH OF THE BULLOCK. Flesh takes in the head and the pieces of the bullock.
בופרשו. דרך סברא ירחצוהו ואח"כ ישרפוהו והקטיר האמורים:
2AND ITS DUNG.65 38. Also see Meijler. Logically speaking,66 it67 was to be washed and then it68 is: and the place where the dung collected thou shalt burn. was to be burned.69 (and its dung) to u-lefi. He interprets But the flesh of the bullock as follows: Flesh takes in the head and the pieces of the bullock. Now logically speaking, it was to be washed and then it was to be burned; i.e., the bullock was to be washed in the same manner that the ram (v. 17) was. See Weiser, Sarim, and Filwarg.. AND HE SHALL MAKE THEM SMOKE (ve-hiktir).70 (and he shall make them smoke) does not appear in our verse. Weiser suggests that it has been transposed from verse 13. However, verse 13 reads ve-hiktarta (and make them smoke). Weiser explains that the original comment on verse 13 reads as follows: Ve-hiktarta (and [thou shalt] make them smoke). Commenting on this, I.E. writes: Ve-hiktir (and he shall make them smoke). That is, Moses himself was not commanded to personally place the organs on the fire; another priest would do as well. For some reason, a copyist left out the heading ve-hiktarta and the word ve-hiktir was transposed to verse 14. Meijler, on the other hand, claims that the word ve-hiktir should not be read as a heading but rather as the continuation of the previous sentence. The latter should read: Logically speaking, it was washed and then it was burned. After this, the priest smoked the enumerated organs. The reference is to the enumerated organs.71
גומלת חטאת. בעבור שהיא קרבה לכפר החטאת נקראת כן, וככה האשם על כן וחטאו את המזבח (יחז' מג כב) יסירו חטא מעליו:
3[SIN-OFFERING.] A sin offering is called a chatat 72 because it is brought to atone for a sin. The same applies to the asham (guilt-offering).73 Hence the meaning of ve-chitte’u et ha-mizbe’ach (they shall purify the altar)74 is: they shall remove the sin from the altar.
אואת, האחד. מהשנים איזה מהן שירצה:
1THOU SHALT ALSO TAKE THE ONE RAM. Any one of the two rams which you decide to choose.75 (the one) is short for ha-echad me-hashenayim (one of the two). I.E. comments thus because the one ram seems to imply that Scripture has a specific ram in mind.
אושחטת. וכו' על המזבח. לא על קרנות המזבח, והנה שם יזרוק כל הדם לא על היסוד:
1AND THOU SHALT SLAY THE RAM, AND THOU SHALT TAKE ITS BLOOD AND DASH IT ROUND ABOUT AGAINST THE ALTAR. Not on the corners of the altar.76 Look, he [Moses] shall dash all the blood round about against the altar and not upon the base of the altar.77
אואת האיל. לא הזכיר על הפר שינתחנו, על כן כלו כאשר הוא נשרף על כן לא הזכיר כרעיו:
1AND THE RAM. Scripture does not mention that Moses was commanded to cut the bullock into pieces. It was therefore entirely burned. Hence Scripture does not mention the bullock’s legs.78
בורחצת. בצווי:
2AND WASH.79 By command.80
אוהקטרת את כל האיל. על כן לא הזכיר האליה והחלבים:
1AND THOU SHALT MAKE THE WHOLE RAM SMOKE. Hence the fat tail and the fat81 are not mentioned.82.
אולקחת. זה השני הוא איל המלואים:
1AND THOU SHALT TAKE. This second ram served as the ram of consecration.83
אושחטת. תנוך אין לו ריע והגאון אמר הרך הדבק בעגול האזן:
1THEN THOU SHALT KILL…TIP. The word tenukh (tip) has no counterpart.84. This usually indicates that the word appears nowhere else in Scripture. See I.E. on Num. 11:7. However, the word tenukh appears six times in the Book of Leviticus. Hence Krinsky interprets en lo chaver as meaning: it has no counterpart except with regard to the ear. Saadiah Gaon says that it refers to the soft tissue which is connected to the circle of the ear.85
בבהן. ורבים בהנות ואיננו על משקל הלשון, והנה יהי' שם שנים משקלים, ורבים ככה בשמות:
2THE GREAT TOE. The plural of bohen (great toe) is behonot (Jud. 1:6). This is grammatically inconsistent.86 is behanot, not behonot. Compare, goren, geranot. The singular of bahon is behonot (Weiser). This noun is thus vocalized according to two paradigms.87 There are many such nouns.
גודם השני יזרוק כדם הראשון רק הדם הנשאר:
3[AND DASH THE BLOOD.] The blood of the second ram shall be dashed88 like the blood of the first ram.89 The reference is only to the remaining blood.90
אולקחת, והזית על אהרן, תחת בגדי אהרן ועל בגדיו:
1AND THOU SHALT TAKE OF THE BLOOD THAT IS UPON THE ALTAR…AND SPRINKLE IT UPON AARON, AND UPON HIS GARMENTS. Beneath his garments91 and upon his garments.
אולקחת. זה החלב הנזכר הוא אשר על הקרב ככתוב בפ' ויקרא:
1AND THOU SHALT TAKE OF THE RAM THE FAT. The reference is to the fat that is upon the innards, as stated in the Torah portion Va-Yikra.92
בשוק. הצד הימין, והחזה נלקחו מאיל המלואים, והשוק והחזה יהיו מהיום נתונים לאהרן ולבניו מזבחי שלמי בני ישראל, רק החזה מאיל המלואים משה לבדו יאכלנו, כי הוא כהן הכהנים:
2THE RIGHT THIGH. The thigh that is on the right side93 (thigh) is feminine. Hence our verse should have read, shok ha-yeminit, rather than shok ha-yamin (the right side). Hence I.E. points out that shok ha-yamin is short for shok tzad ha-yamin (the thigh that is on the right side). Tzad is masculine. Hence the use of the masculine form yamin. and the breast were taken from the ram of consecration. From that day on, the thigh and the breast of peace offerings were to be given to Aaron and his sons.94 However, Moses alone ate the breast of the ram of consecration because he was a high priest.95
אוככר זהו ולחם מצות (למעלה פ' ב):
1AND ONE LOAF OF BREAD. The reference is to the unleavened bread (v. 2).
אוהנפת אתם. והם בידם:
1AND SHALT WAVE THEM. While they96 are in the hands of Aaron and his sons.97
אולקחת. כתוב מידם, ובמקום אחר מעל כפיהם (ויקרא ח כח) והדבר שוה:
1AND THOU SHALT TAKE THEM FROM THEIR HANDS. Our verse states, from their hands. Elsewhere Scripture states, from off their hands (Lev. 8:28). They mean the same thing.
בניחוח. כפל החי"ת והמבין סוד נשמת האדם יבין זה:
2A SWEET SAVOUR. The chet is doubled in nicho’ach (sweet savour).98 is nun, vav, chet. There are two chets in nicho’ach. Hence I.E.’s comment. [A SWEET SAVOUR BEFORE THE LORD.] The one who understands the secret of man’s soul99 will understand this.100
גאשה. תואר מגזרת אש ובמקום אחר, מן האש (במד' יח ט):
3AN OFFERING. The word issheh (offering) is an adjective. It is related to the word esh (fire). Scripture elsewhere states, from the fire (Num. 18:9).101 in place of the word issheh. We thus see that they are related.
אולקחת. מאשר לאהרן, ולא הזכיר בניו כי הוא העיקר:
1AND THOU SHALT TAKE. From Aaron’s ram. Aaron’s sons are not mentioned,102 as Aaron was the principal.
בומלת למנה. לחלק:
2[PORTION.] The word manah means a portion.
אוקדשת. מהיום והלאה ואין הונף כמו הורם, כי יורם למעלה ולא יונף ויהיה תרומתם שירימו מזבח השלמים לכבוד השם:
1AND THOU SHALT SANCTIFY. From this day and henceforth.103 Waving and heaving are not identical.104) and that which is heaved (huram). Hence I.E.’s comment. For what is heaved is lifted up. It is not waved.105 The meaning of even their heave-offering (v. 28) is: the heave offerings which they will separate from peace offerings, shall be heaved in honor of God.106. The phrase even their heave-offering unto the Lord appears to be redundant. Hence I.E.’s comment that the verse is to be understood as follows: For it is a heave offering; and it shall be a heave offering from the children of Israel of their sacrifices of peace offerings. Now these heave offerings which they will separate from their peace offerings shall be heaved in honor of God. See Krinsky and Meijler.
אובגדי. יהיו לבנו המשוח תחתיו:
1AND THE HOLY GARMENTS OF AARON SHALL BE FOR HIS SONS AFTER HIM. Shall be for his son who is anointed in his place.107 means for those of his sons who are anointed in his place.
בוטעם אחריו במותו:
2[AFTER HIM.] After his death.
אשבעת. מלת יִלְבְשָׁם בקמץ גדול תחת קטן, וכמוהו בשם ה' כי אמילָם (תה' קיח י):
1SEVEN DAYS. The word yilbasham (put them on) is vocalized with a long rather than a short kamatz.108. According to the rules of grammar the word should read yilbashem. Compare, yishlakhem. The word amilam (I will cut them off) in Verily, in the name of the Lord I will cut them off (Ps. 118:10) is similar.109 in place of a tzere, as the word should have read amilem.
אובשלת. בצווי, כמו והכית בצור (למעלה יז ו), ויבן שלמה את הבית (מ"א, ו יד):
1AND SEETHE. By command.110 It is similar to and thou shalt smite the rock (Ex. 17:6),111 (Ex. 17:5). The commentaries believe this to be the correct reading because I.E. explicitly states that the latter was by Moses’ command. See I.E. on Ex. 17:5. and to So Solomon built the house (I Kings 6:14).112
אואכל, ואת הלחם. הנותר מהסל:
1AND AARON AND HIS SONS SHALL EAT. The bread remaining in the basket.113
אואכלו אתם אשר כפר. דרך קצרה:
1AND THEY SHALL EAT THOSE THINGS. The verse is abridged.114
בומלת אותם בעבור אחרת:
2[THEM.] The word otam (them) also refers to something else.115 (them) in le-kadesh otam (to sanctify them) also applies to ve-zar lo yokhkal (but a stranger shall not eat). The latter is to be read as if written ve-zar lo yokhkal otam (but a stranger shall not eat them).
גוזר שאינו מזרע אהרן:
3BUT A STRANGER. Who is not of Aaron’s seed.
אואם. נקרא האיל מלואים כי בו ימלאו ידיהם:
1AND IF AUGHT. The ram of consecration is so called because they are consecrated by it.116
אאתכה. באתנח מלה מחוברת מן אותָךְ (ברא' לט ט) בקמץ גדול תחת התי"ו, ומן כי אותְךָ ראיתי (שם ז א):
1THEE. The word otakhah has an etnach117 beneath it.118 is vocalized with a kamatz rather than with a sheva, i.e., otakhah rather than otekha. Otakhah is a combination of otakh (thee) (Gen. 39:9), which is vocalized with a long kamatz beneath the tav, and otekha (thee)119 beneath the kaf. in for thee have I seen (Gen. 7:1).
אופר, תעשה ליום. בכל יום משבעת ימי המלואים:
1AND EVERY DAY SHALT THOU OFFER THE BULLOCK. Every day of the seven days of consecration.
בוטעם על הכפורים. על שני האילים, וכתוב, כאשר עשה ביום הזה, צוה ה' לעשות לכפר עליכם (ויקרא ח לד):
2[BESIDE THE OTHER OFFERINGS OF ATONEMENT.] Its meaning is, in addition to the two rams.120 Scripture further states, As hath been done this day, so the Lord hath commanded to do,121 to make atonement for you (Lev. 8:34).
אקדש קדשים. קדש כאחד הקדשים:
1MOST HOLY. The meaning of kodesh kodashim (most holy) is holy like any other holy object.122 does not indicate superholiness as most commentators assume. See I.E. on Gen. 9:25.
בכל הנגע במזבח יקדש. כמו כל אשר יגע בבשרה יקדש (ויקרא ו, כ) יש אומרים כי על הלחם לבדו ידבר שלא יגעו אם לא יהיו קדושים והטעם שלא יהיו טמאים:
2WHATSOEVER TOUCHES THE ALTAR SHALL BE HOLY. This is similar to Whatsoever shall touch the flesh thereof shall be holy (Lev. 6:20).123 of the sin offering shall be holy to God; that is, only a priest may eat of it (I.E. on Lev. 6:20). Similarly, Scripture here teaches that any flesh that touches the altar shall be holy to God and only a priest may eat of it. Some say that the verse speaks only of the bread. Scripture is telling us that if the bread is not holy, that is, if the bread is unclean, then it shall not touch the altar.124
אוזה. הטעם זה הקרבן, וכן זה יתנו (למטה ל' יג) זה השיעור, וכן וזה אשר תעשה אותם (ברא' ו טו), משה יעשה ככה שבעת ימי המלואים, ואחר כן אהרן ובניו:
1NOW THIS IS. Its meaning is: now this is the sacrifice.125 (now this is) is short for ve-zeh ha-korban (now this is the sacrifice). Similarly, the meaning of This they shall give (Ex. 30:13) is: this amount they shall give.126 is short for this amount. Similarly And this is that thou shalt make it 127 (Gen. 6:15).128 Moses shall do this129 during the seven days of consecration. Afterwards130 Aaron and his sons shall do likewise.
אאת הכבש. ה"א הכבש בעבור ה"א אחרת, כאלו הוא את הכבש האחד ור' משה הכהן אמר כי את הכבש כבש אחד:
1THE ONE LAMB. The heh prefixed to the word keves (lamb) also serves as a prefix to the word echad (one).131 is ungrammatical. Hence I.E.’s comment. The phrase is to be read as if written, et ha-keves ha-echad (the one lamb).132. There too I.E. comments that the heh prefixed to the word keves also serves as a prefix to the word echad and that the phrase is to be read as if written ha-keves ha-echad. I.E. might have been commenting from memory and confused the two sections. However, Shadal, Meijler, and Filwarg believe that I.E. had a version of the Pentateuch in which Ex. 29:39 read: et ha-keves echad. Rabbi Moses Ha-Kohen says that the meaning of et ha-keves echad is, the lamb, one lamb.133 is to be read as if written twice, that is, et ha-keves, keves echad. This comment is also repeated in Num. 28:4.
אועשרון. עשירית האיפה:
1A TENTH PART. A tenth part of an ephah.
בגם ההין מדה מצרית:
2[A HIN.] Also note that hin is an Egyptian measure.134 are Egyptian words. See I.E. on Ex. 2:10 and 7:11.
אואת. מלת "וכנסכה" שב אל הבקר:
1AND. The word u-kheniskah (and according to the drink offering thereof)135 is in the feminine. Hence it cannot refer to keves, which is masculine. refers to boker (morning).136 (according to the meal-offering of the morning). Minchah is feminine. So Weiser. Filwarg believes that I.E. is of the opinion that boker here is feminine. Hence u-kheniskah refers to it rather than to keves.
אעלת תמיד לדרתיכם. יעשו ככה בבואם אל ארץ כנען כי לא הקריבו עולות רק חמשים יום במדבר סיני, וזהו עולת תמיד העשויה בהר סיני (במד' כח ו) כי המשכן הושם בתחתית ההר בקצה המחנה, כי מעורבים היו השבטים כי באחד לחדש השני החלו לדעת מספר כל שבט ושבט לעשותם דגלים, ואחר שנסעו דרך שלשת ימים מהר סיני היה הארון נוסע בתוך המחנות, ועל דרך הסברא לא הקריבו ישראל עולות וזבחים רק בסיני לבדו, ויום הכפורים בשנה השנית, כי כן כתוב על עבודת אהרן, ויעש כאשר צוה ד' את משה (ויקרא טז לד) וכן כתוב הזבחים ומנחה הגשתם לי בית ישראל ארבעים שנה במדבר (עמוס ה כה) כי ישראל עמדו במדבר בתהו יליל ישימון כמו שמונה ושלשים שנה, ומאין היה להם בכל יום חצי הין שמן זית, ג"כ יין, ואיך יוליכו עמהם כמו ארבעה עשר אלף הין, ומאין היה להם שני כבשים בני שנה בכל יום, ותוספת בשבת ובמועדים, ואין טענה ממלת אנחנו ובעירנו (במד' כ) כי בקדש היה, ושם בישוב קנו, ובזאת השנה שללו מדין וארץ סיחון ועוג, ויהי לכלם מקנה רב:
1IT SHALL BE A CONTINUAL BURNT-OFFERING THROUGHOUT YOUR GENERATIONS. They shall bring these offerings when they enter the land of Canaan. For the Israelites offered burnt offerings only for fifty days in the desert of Sinai. This is what Scripture means by It is a continual burnt-offering, which was offered in mount Sinai (Num. 28:6). The tabernacle was placed at the edge of the camp at the bottom of the mount,137 as the tribes were intermingled.138 On the first day of the second month139 they began to know the number of each tribe and to make standards (Num. 1 and 2).140 After they traveled a distance of a three-day journey from Mount Sinai, the ark journeyed141 in the midst of the camps (Num. 10:33).142 (Num. 10:33). After that, it journeyed in their midst. See I.E. on Num. 10:31. Be that as it may, I.E.’s point is that after 50 days at Sinai, the ark was no longer in the tabernacle and thus no sacrifices were offered. See Filwarg. Logically speaking, the Israelites offered burnt offerings and sacrifices only at Sinai and on Yom Kippur in the second year. This is what Scripture states regarding Aaron’s service.143 The Torah there writes, And he [Aaron] did as the Lord commanded Moses (Lev. 16:34).144 Scripture similarly states, Did ye bring unto Me sacrifices and offerings in the wilderness forty years, O house of Israel? (Amos 5:25). Israel spent about thirty-eight years in a wasteland, in a howling wilderness (Deut. 32:10). Where did they get half a hin of olive oil and a half hin of wine daily?145 How could they carry almost fourteen thousand hin around with them?146 Where did they get two lambs daily in the first year? Where did they get the animals for the additional sacrifices on the Sabbath and the festivals? The statement we and our cattle (Num. 20:4)147 does not refute our contention, for Israel was then at Kadesh,148 and they bought cattle from the settled population. Furthermore, they looted the Midianites and the lands of Sihon and Og in that year. They thus had an abundance of cattle.149
בוהנה פי' טעם למה נקרא אוהל מועד:
2[I WILL MEET.]150. Scripture clearly explains the reason that the tabernacle is called the ohel mo’ed (the tent of meeting).151 and mo’ed come from the same root.
גלכם. לישראל, וככה קריאת העדה:
3WITH YOU. Israel.152 (with you) is a plural. Hence I.E.’s comment. We find this to be the case when the congregation was called together.153. So Meijler and Filwarg. According to Weiser its meaning is: Scripture uses the word ve-no’adu (shall gather themselves), which comes from the same root as mo’ed when it describes the gathering of the congregation. We thus see that the term mo’ed means gathering or meeting.
דלדבר אליך. לבדך שם, ויפת אמר אשר אועד לכם, למשה ולאהרן לפעמים ורמז לדבר אליך למשה תמיד, ועדותו ונועדתי שמה לבני ישראל:
4TO SPEAK THERE UNTO THEE. To speak there alone to you.154 (unto thee) is in the singular. Hence I.E.’s comment. However, Yefet says that the meaning of I will meet with you is: with Moses and occasionally with Aaron.155 (with you). He maintains that to speak there unto thee156 (unto thee) is in the singular. hints that God will continually speak there with Moses. He offers, And there I will meet with the children of Israel (v. 43) as proof.157 refers to Israel, why would Scripture repeat itself in verse 43?
אונקדש בכבדי. ולפי דעתי בעבור היות אהל מועד כולל הכל המשכן ואת כל כליו, הארון והשלשה כלים הוא מקום המועד והיה האהל נקדש בכבודי שישב על הכרובים:
1AND [THE TENT] SHALL BE SANCTIFIED BY MY GLORY. I believe that the tent of meeting was the place of meeting because it took in everything, namely, the tabernacle and all its utensils, the ark, and the three objects.158 The tent will be sanctified by My glory, which will rest on the cherubim.159
אוקדשתי. והנה בעבור הכבוד יהיה קדוש האהל הנקדש בכבוד, והמזבח שהוא לפתחו:
1AND I WILL SANCTIFY THE TENT OF MEETING. It is because of the glory that the tent is holy, for it was sanctified by the glory.160 The altar that stood161 before the opening of the tent of meeting was similarly sanctified.162
בואת אהרן ואת בניו אקדש. שהם משרתי האהל והמזבח והיו קדושים:
2AARON ALSO AND HIS SONS WILL I SANCTIFY. I will sanctify Aaron and his sons, who minister in the tent of meeting and upon the altar.
אושכנתי. יספר איך ישכון הכבוד בתוך בני ישראל בהקים הדגלים, כי ארבעת הדגלים היו בארבע הפאות, ומחיצה בין מחנה לויה למחנה ישראל כי גם הם היו לארבע הפאות ואחר כן מחיצה, ושם האהל בתוך בני ישראל, והנה בעל קרי לא יצא ממחנה ישראל גם יד לא היה להם לשבת חוץ לתחום, רק המצוה באה על מחנה ישראל בצאתו למלחמה על האויב, וכן כי תצא מחנה (דבר' כג, י) לא ידבר על מחנה כל ישראל אנשים נשים וטף, כי היוצאים למלחמה הם זכרים ומעטים, והנה בנשאם הארון עמהם כאשר עשה פנחס לא יכלו לעשות מחיצה למקום הארון:
1AND I WILL DWELL. Scripture describes how God’s glory will dwell among the children of Israel when the standards will be set up.163 Four standards were set up on the four sides.164 Additionally, there was a separation between the camp of the Levites and the camp of the Israelites165 because they too camped on all four sides,166 There was another barrier beyond this barrier where the tent of meeting was placed amidst the children of Israel. Now a person who experienced a seminal emission did not have to leave the camp of Israel.167 Neither was there a place set aside beyond the border of the camp for a person to sit down [and relieve himself].168 The commandment for a person who experienced a seminal emission to leave the camp169 applied only to the camp of Israel when it went to war against the enemy.170 The commandment When thou goest forth in camp against thine enemies (Deut. 23:10) similarly does not speak of the entire camp of Israel, men, women, and children. It is only males, and then only a small number of them, who sally out to wage war. Now when the soldiers of Israel carried the ark with them as Phineas did,171 they were unable to set up a barrier between themselves and the place of the ark.172
אוידעו. הטעם אז ידעו כי לא הוצאתי אותם ממצרים רק בעבור שיעשו לי משכן ושכנתי בתוכם, וזהו תעבדון את האלהים על ההר הזה (למעלה ג' יב):
1AND THEY SHALL KNOW. Its meaning is, then they shall know that the only reason that I took them out of Egypt was so that they would make a sanctuary for Me that I may dwell among them. This is what Scripture means by ye shall serve God upon this mountain (Ex. 3:12).173