Tanach · Rishonim on Tanach · Ibn Ezra · Torah
Ibn Ezra on Leviticus 8/אבן עזרא על ויקרא ח׳
אואת פר החטאת. בה״א כי כבר הזכירו וכן האלים וכן המצות:
1AND THE BULLOCK OF THE SIN-OFFERING. The word chattat (sin offering) has a heh1 prefixed to it because the sin offering2 is mentioned earlier.3 The same applies to the heh prefixed to elim (rams) and matzot (unleavened bread).4 (rams) and matzot (unleavened bread) have a heh prefixed to them because they refer to the rams and matzot mentioned in Ex. 29:1,2.
אואת כל העדה. ראשי השבטים והזקנים:
1ALL THE CONGREGATION. The heads of the tribes and the elders.
אויקרב משה את אהרן. אל הכיור:
1AND MOSES BROUGHT AARON. To the laver (kiyyor).9
בוירחץ אותם. בצווי:
2AND WASHED THEM. By command.10
אויאפד. כמו ויחגור וכאשר ציץ הזהב איננו המצנפת כן האורים והתומים אינם אבני החושן וכן הלוחות בארון על כן כתוב ויתן אל החשן:
1AND BOUND IT UNTO HIM.5 The word va-yepod means and girded. Just as the golden plate (tzitz) (v. 9) is not the mitre (mitznefet) (Ibid.),6) and the mitre (mitznefet) are not one and the same, for the verse states, and upon the mitre…did he set the golden plate. so the Urim and the Thummim (v. 8) are not the stones of the breastplate (Ex. 28:15-21).7. See I.E. on Ex. 28:5, Vol 2, pp. 591-598. Similarly, the Tablets were placed in the ark.8 and the Thummim was like that of the ark to the tablets; that is, both served as receptacles. Scripture therefore reads, And in the breastplate he put in the Urim and the Thummim (v. 8).
אויקח משה את שמן המשחה. טעמו וכבר לקח קודם משיחת אהרן:
1AND MOSES TOOK THE ANOINTING OIL. It means that Moses had taken the oil11 before the anointing of Aaron.12
אויקרב משה את בני אהרן. פעם שנית בעבור שארכו הדברים או טעמו כאשר הקריב משה את בני אהרן הלבישם כתנות. ומלת וילבישם יוצאה לשנים פועלים:
1AND MOSES BROUGHT AARON’S SONS. Scripture notes this a second time13 because it speaks at length.14 On the other hand, this means that when Moses brought Aaron’s sons he dressed them in tunics.15 here does not mean and brought. Rather it means when he brought. In this case there is no repetition in our verse. The word va-yalbishem (and clothed them) is a verb that governs two actions.16. Moses caused them to be dressed, and they were dressed.
אויחטא. כבר פירשתיו:
1AND PURIFIED. I have previously explained this.17
בויקדשהו. לכפר עליו כל העונות:
2AND SANCTIFIED IT. So that all the sins18 may be atoned upon it.
אויקח את כל החלב אשר על הקרב. וכתוב בתחלה המכסה את הקרב וכתוב אחר אומר המכסה את הקרב ואת כל החלב אשר על הקרב דע כי החלב המכסה הוא רב מאד ואת כל החלב אשר על הקרב הוא מעט מפה ומפה גם המכסה הוא על הקרב לכן הכתוב אחז דרך קצרה:
1AND HE TOOK ALL THE FAT THAT WAS UPON THE INWARDS. Scripture earlier stated, the fat that covereth the inwards (Lev. 7:3) Another verse states, the fat that covereth the inwards, and all the fat that is upon the inwards (Lev. 3:3). Note, the fat that covereth [the inwards ] is substantial. However, the fat that is upon the inwards consists of a little from here and there.19 That which covereth [the inwards ] is also upon the inwards. Hence Scripture employed abridged terminology.20. The latter can be taken to refer to itself and also to the fat that covereth the inwards, for they are located in the same place.
אשרף באש. יש אומרים הוא בעצמו ויש אומרים בצווי וראייתם כאשר צוה ה׳ את משה ואיננה ראיה כי כן דרך לשון הקדש:
1WERE BURNT21 (literally, he burnt). WITH FIRE. Some say by Moses himself.22 Others say by the command of Moses. They offer as proof, as the Lord commanded Moses (v. 21).23 referred to Moses, the verse would have ended with “as the Lord commanded him,” rather than with as the Lord commanded Moses. However, this is no proof, for that is the style of the Hebrew language.24
אויקרב את האיל השני איל המלואים ויסמכו אהרן ובניו. ובכתוב הראשון וסמך אהרן ובניו והנה אין הפרש בין וסמך אהרן ובניו ובין ויסמכו אהרן ובניו כי מדקדק גדול טעה שאמר כי טעם וסמך הוא לבדו ואחר כן בניו וסמכו כלם יחד:
1AND THE OTHER RAM WAS PRESENTED, THE RAM OF CONSECRATION, AND AARON AND HIS SONS LAID (VA-YISMEKHU) THEIR HANDS. The first verse reads, and Aaron and his sons laid25) Aaron and his sons. (ve-samakh) (v. 14).26 Note, contra a great grammarian who erred, there is no difference between ve-samakh27, for he is referring to verse 14. Va-samakh is the reading in Ex. 29:10; 19 where the laws of the consecration were first given. aron u-vanav (and Aaron and his sons laid) (v. 14) and va-yismekhu aron u-vanav (and Aaron and his sons laid). The grammarian said that ve-samakh indicates that Aaron alone shall lay hands, and then his sons.28 Vesamekhu29 (and they laid). means, and they shall all lay together.
אהימנית. כמו הפנימית. וטעם על תנוך בהן. בפרשה זאת תהיה והנה הדם יכפר על נפש אהרן וכן כי הדם הוא בנפש יכפר וטעמו בנפש שיש בו לכפר והנה נפש תחת נפש וקרוב מזה הטעם ותגע לרגליו:
1RIGHT EAR. Ha-yemanit (right) is similar to ha-penimit (inner).30 rather than in a heh. The meaning of al tenukh (upon the tip) and bohen (toe) will be explained in the section This Shall Be the Law (Lev. 14:2).31 Note, the blood32 atones for Aaron’s life. Similarly for it is the blood that maketh atonement by reason of the life (Lev. 17:11). This means the life in the blood shall atone.33 as in Vat. Ebr. 38. Life is thus offered for life.34 Then [Zipporah]…cast it35 at his36 feet (Ex. 4:25) has a similar explanation.37
אחלת מצה אחת. היא ככר לחם אחת ויתכן היות ככר משקל ואיננו כמשקל הכסף והזהב:
1ONE UNLEAVENED CAKE. The reference is to the one loaf (kikkar) of bread (Ex. 29:2s).38 usually refers to leavened bread. Hence I.E. explains that Ex 29:3 is to be understood as the one loaf of unleavened bread. I.E. comments thus so that there be no contradiction between the description of the consecration service in our chapter and the one in Exodus. It is possible that the term kikkar (loaf) refers to weight.39 of (un)leavened bread. This interpretation assumes that the term loaf would not be used in reference to unleavened bread. It is not the same weight as that of a kikkar (talent) of gold or silver.40
בוישם על החלבים. ולא הזכיר יותרת הכבד והכליות כי היותרת היא קטנה ופירוש המלה כמו מה יתרון לאדם והכליות הם על חלביהן כי לא יתכן שיקראו הכליות חלב רק האליה היא חלב:
2AND PLACED THEM ON THE FAT. Scripture does not mention the lobe41. of the liver and the kidneys, for the lobe was small. The meaning of yoteret (lobe) is similar to the meaning of the word yitron (profit)42 in What profit hath man (Eccles. 1:3).43 means the addition [to the liver]. The kidneys44 are offered with their fat,45 takes in the fat that is upon the kidneys. The kidneys were offered along with their fat because they are attached to it. for Scripture would not refer to the kidneys as fat.46 Only the fat tail is fat.47
אוינף אותם. הניף אהרן ובניו כאשר יניף אהרן את הלוים:
1AND WAVED THEM. Moses waved Aaron and his sons48 as Aaron waved the Levites.49
אבשלו את הבשר. הם בעצמם כי ובשלת את בשרו בצווי:
1BOIL THE FLESH. Aaron and his sons themselves were to boil the flesh, for and seethe its flesh (Ex. 29:31) is by command.50 means command that its flesh be seethed.
אוהנותר בבשר ובלחם. עד בקר כי כן כתוב:
1AND THAT WHICH REMAINETH OF THE FLESH AND OF THE BREAD. Until the morning,51 for Scripture so states.52
אימלא את ידכם. תחסר מלת קץ כאילו אמר כי קץ שבעת ימים או זמן. יש אומרים לא תצאו שבעת ימים ובלילה היו יוצאים לצרכם והנכון בעיני שיצאו בשעת הצורך ביום ובלילה וחכם גדול אמר כי חפרו מקום בחצר אהל מועד וזהו רחוק והכתוב אמר ויבכו בני ישראל את משה שלשים יום כאילו אין שם רגע שלא היו בוכים רק הכתוב דבר שישבו פתח אהל מועד יום ולילה והטעם שלא יתעסקו בדבר ולא ילכו אל מקום אחר וכן ומן המקדש לא יצא כאשר אפרש:
1HE SHALL CONSECRATE YOU. The word ketz (end) was omitted.53 (for he shall consecrate you seven days). The verse may be taken to read, for seven days shall consecrate you. Hence I.E.’s interpretation (Meijler). Our verse should be read as if written, at the end of seven days.54 means at the end of seven days you will be consecrated. On the other hand, its meaning might be, for a period of seven days.55 has been omitted from the last clause in our verse. In this case our verse reads, for you shall be consecrated for a period of seven days. Some say that And ye shall not go out…seven days56 indicates that they went out at night57 for their needs.58 However, I believe that they went out during the day and night for their needs.59 A great scholar60 said that they dug a pit61 in the courtyard of the tent of meeting.62 However, this is farfetched.63 Scripture states, And the children of Israel wept for Moses…thirty days (Deut. 34:8), as if there was no moment that they did not weep.64 Scripture clearly states that they shall sit at the door of the tent of meeting day and night (v. 35). Its meaning is that they shall not occupy themselves with any matter and they should not go to another place.65 Similarly neither shall he go out of the sanctuary (Lev. 21:12), as I will explain.66
אכאשר עשה ביום הזה. פירוש וכאשר עשה ביום הזה משה כן צוה ה׳ לעשות שבעת ימי המלואים והיה ראוי להיות כאשר עשיתי אלא כי כן דרך לשון הקדש כמו והי׳ יחזקאל לכם ואת יפתח ואת שמואל והעד שפירוש צוה ה׳ לעשות כן ועשית לאהרן ולבניו ככה ככל אשר צויתי אותכם שבעת ימים ועוד ופר חטאת תעשה ליום כמו שנים ליום עולה תמיד וכתיב שם וחטאת על המזבח ומשחת אותו בכל יום עד סוף המלואים ועוד שבעת ימים תכפר על המזבח ולא הזכיר את שני האילים כי אחז דרך קצרה ודעת רבים כי פר חטאת לבדו יעשה בכל יום ולפי דעתי שטעם להזכיר הפר בעבור שינתן מדם איל העולה על אהרן ובניו והאיל השני יאכל בשרו רק פר חטאת הוא לכפר על המזבח וכן כתוב על הכפורים וטעמו בעבור כפורים:
1AS HATH BEEN DONE THIS DAY.67 This means, as Moses did on this day, so God commanded to be done during the seven days of consecration. Scripture should have read, as I68 did.69 However, such is the style of the holy tongue.70 Compare, Thus shall Ezekiel he unto you71 (Ezek. 24:24); and Jephthah, and Samuel72 (I Sam. 12:11). The fact that Scripture states, So the Lord hath commanded to do (v. 34); And thus shall you do unto Aaron, and to his sons, according to all that I have commanded thee; seven days (Ex. 29:35)73. is proof of this.74 (Moses) consecrate them. Furthermore, Scripture states, And every day75 (literally, to the day). shalt thou76 offer the bullock of sin-offering (Ex. 29:36).77 The latter is similar to two day by day,78. for a continual burnt-offering79 indicates that the word la-yom, which precedes it, means daily. Thus the term la-yom in Ex. 29:36 is to be rendered every day.(Num. 28:3).80 in Ex. 29:35 is daily. We thus see that Moses offered the bullock of sin offering during the seven days of consecration. Scripture there writes, and thou81 shalt do the purification82, i.e. you will offer the sin-offering. upon the altar…and thou shalt anoint it (Ibid.) every day until the end of the days of consecration.83. Furthermore, Scripture states, Seven days thou84 shalt make atonement for the altar (Ex. 29:37).85 It does not mention86. It omits the two rams. Hence it appears that Moses did not perform the entire consecration service. the two rams87 because Scripture employed an abridged style.88 Many are of the opinion that Moses was to offer a bullock of sin offering alone every day.89 (Ex. 29:36). It does not mention the rams. This is the opinion of the Karaite Yefet (Krinsky). I believe that the reason Scripture mentions the bullock90 is that the blood of the burnt offering ram was to be placed on Aaron and his sons,91 and the second ram’s flesh was to be eaten.92 However, the sin offering bullock was to consecrate the altar.93 Scripture clearly states, al hakippurim (beside the other offerings of atonement) (Ex. 29:36), the meaning of which is, for atonement.94
אופתח אהל מועד תשבו. להזכיר ולא תמותו:
1AND AT THE DOOR OF THE TENT OF MEETING SHALL YE ABIDE. This is stated once again95 in order to add, that ye die not.
בצויתי. פועל שלא נקרא שם פועלו ויש אומרים כי כן צויתי אותכ׳ ואם לא פירש שם לשבת פתח אהל מועד:
2I AM COMMANDED. Tzuvveti (I am commanded) is a pu’al. Some say that the meaning of for so I am commanded is identical to according to all that I have commanded thee96 refers to the law of abiding at the door of the tent of meeting during the seven days of consecration. (Ex. 29:35), even though Scripture does not state there that they are to abide at the front of the tent of meeting.97