Tanach · Rishonim on Tanach · Ramban · Torah
Ramban on Leviticus 16:4/רמב"ן על ויקרא ט״ז:ד׳
אכְּתֹנֶת בַּד קֹדֶשׁ יִלְבָּשׁ שֶׁיִּהְיוּ מִשֶּׁל קוֹדֶשׁ, לְשׁוֹן רַשִׁ"י (רש"י על ויקרא ט"ז:ד'). וְיֹאמַר "בִּגְדֵי קֹדֶשׁ הֵם", שֶׁיִּהְיוּ כֵן כֻּלָּם שֶׁל קוֹדֶשׁ. וּבְת"כ (פרק א י), "קֹדֶשׁ יִלְבָּשׁ" שֶׁיִּהְיוּ מִשֶּׁל קוֹדֶשׁ, אֵין לִי אֶלָּא אֵלּוּ בִּלְבַד, מִנַּיִן לְרַבּוֹת שְׁאָר בִּגְדֵי כְּהֻנָּה גְּדוֹלָה וּבִגְדֵי אֶחָיו הַכֹּהֲנִים, תַּלְמוּד לוֹמַר "בִּגְדֵי קוֹדֶשׁ הֵם", בִּנְיַן אָב לְכָל הַבְּגָדִים שֶׁיִּהְיוּ מִשֶּׁל קוֹדֶשׁ. וְעַל דֶּרֶךְ הַפְּשָׁט כַּאֲשֶׁר אָמַר (שמות כח ד) "וְעָשׂוּ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן אָחִיךָ" בִּשְׁמוֹנָה הַבְּגָדִים, יֹאמַר שֶׁגַּם אֵלֶּה בִּגְדֵי קוֹדֶשׁ, וְסוֹדָם כְּמוֹ "הָאִישׁ לְבֻשׁ הַבַּדִּים" (יחזקאל ט ג דניאל י ה). וּלְכָךְ הוֹדִיעוֹ כִּי בִּגְדֵי קוֹדֶשׁ הֵם. וּבְוַיִּקְרָא רַבָּה (כא יא), כְּשֵׁרוּת שֶׁל מַעֲלָן כָּךְ שֵׁרוּת שֶׁל מַטָּן, מַה שֵׁרוּת שֶׁל מַעֲלָן אִישׁ אֶחָד בְּתוֹכָם לָבֻשׁ בַּדִּים, כָּךְ שֵׁרוּת שֶׁל מַטָּן "כְּתֹנֶת בַּד קֹדֶשׁ":
1HE SHALL PUT ON THE LINEN TUNIC OF ‘KODESH’ (HOLINESS). “This means that they [i.e., all the garments of the High Priest] must be of the Sanctuary [treasury, and not of his own possession].” This is Rashi’s language.38 Thus the following phrase which states, they are garments of ‘kodesh’ (holiness) must therefore mean that all the garments [even those of the ordinary priests], must come from the Sanctuary [treasury]. And [so] it is stated in the Torath Kohanim:39 1:10. “‘Kodesh yilbash’ (‘He shall put on’ the linen tunic ‘of holiness’), this means that these [garments of the High Priest] are to be of the Sanctuary. From this phrase I would only know concerning these garments [i.e., the four garments worn by the High Priest when he ministered in the Holy of Holies on the Day of Atonement]. Whence do I know to include the other garments of the High Priest [i.e., the eight golden garments in which he officiated throughout the year], and the garments of his brethren the priests [that they too must all come from the Temple treasury]? Scripture therefore says, they are garments of ‘kodesh’ (holiness). It is a conclusion by analogy that all garments [worn by all priests] should be of the Temple treasury” [since they all come under the term ‘garments of holiness’].By way of the simple meaning of Scripture, just as He said, and they shall make holy garments for Aaron thy brother,40 referring to the eight [golden] garments, He states that these [four garments worn by the High Priest on the Day of Atonement] are also holy garments. Their secret is analogous to the man clothed in linen,41 and therefore He informed him that they are holy garments. And in Vayikra Rabbah the Rabbis have said:42 “As the Service performed Above, so is the Service below. Just as of the Service Above it is said, one man in the midst of them clothed in linen,43 so of the Service below it is said, he shall put on the holy linen tunic.
ביִלְבָּשׁ יַחְגֹּר יִצְנֹף נִדְרָשׁ בְּתוֹרַת כֹּהֲנִים (אחרי א יד), לְפִי שֶׁסּוֹפֵנוּ לְרַבּוֹת לוֹ כֵּלִים אֲחֵרִים בֵּין הָעַרְבַּיִם, אֵין לוֹ יָכוֹל לֹא יִלְבַּשׁ שֶׁל שַׁחֲרִית, תַּלְמוּד לוֹמַר "יִלְבָּשׁ יַחְגֹּר יִצְנֹף". וְכָתַב רַשִׁ"י (רש"י על ויקרא ט"ז:ד') זַ"ל, "יִצְנֹף" - "יַחֵת בְּרֵישֵׁהּ", יַנִּיחַ בְּרֹאשׁוֹ, כְּמוֹ "וַתַּנַּח בִּגְדוֹ אֶצְלָהּ" (בראשית לט טז) - "וְאַחֵתְתֵּהּ". וְלֹא נִתְבָּרֵר לִי דַּעַת אוּנְקְלוֹס (תרגום אונקלוס על ויקרא ט"ז:ד') בָּזֶה, כִּי הַצְּנִיפָה סִבּוּב שֶׁיְּגַלְגְּלֶנָּה בְּרֹאשׁוֹ כְּצָנִיף, וְלָמָּה יְתַרְגֵּם אוֹתָהּ בְּהַנָּחָה בִּלְבַד וְלֹא יְתַרְגֵּם בָּהּ הַלָּשׁוֹן שֶׁמְּיֻחָד לוֹ לִצְנִיפָה מַמָּשׁ. וְאוּלַי אֵינֶנּוּ בַּלָּשׁוֹן הָאֲרָמִית, כִּי גַּם "הַצְּנִיפוֹת וְהָרְדִידִים" שֶׁבִּישַׁעְיָה (ג כג), תִּרְגֵּם יוֹנָתָן בֶּן עֻזִּיאֵל "כִּתְרַיָּא", וְאֵין לִשְׁנֵיהֶם לָשׁוֹן בְּצָנִיף וּבְמִצְנֶפֶת, רַק לְשׁוֹן הַקֹּדֶשׁ "מַצְנַפְתָּא":
2HE SHALL PUT ON … HE SHALL BE GIRDED … HE SHALL BE ATTIRED.44 The use of the multiple verbs will be explained in the following text from the Torath Kohanim. [The Scriptural use of these multiple expressions is] explained by the Torath Kohanim:45 1:14. “Since we are finally bound to include [among the requirements for the Service on the Day of Atonement] another set of [four linen] garments [when he brought out the spoon and censer from the Holy of Holies] in the afternoon of that day, then I might think that if he has no other set of garments he should not put on those he wore in the morning [when he first entered the Holy of Holies]. Scripture therefore says he shall put on … he shall be girded … he shall be attired” [thus indicating by the multiple use of these expressions that the High Priest may wear these vestments again in the afternoon].Now Rashi commented: “‘Yitznoph’ (he shall be attired). [The word is to be understood as the Targum rendered it:] yocheith b’reishei which means “he shall ‘place’ it upon his head.” This is like ‘vatanach’ his garment by her46 which the Targum rendered ‘v’achthethei,” meaning “and she ‘placed’ [his garment by her].” But Onkelos’ opinion [in translating the Hebrew word yitznoph as “placing”] is not clear to me, for the term tzniphah means “winding” [something] around the head like a turban,47 so why did he translate it merely as “placing,” and did not render it by an [Aramaic] word which is used specifically for actual “winding”? Perhaps there is no equivalent expression for it in the Aramaic language, for even the expression in [the Book of] Isaiah, ‘hatzniphoth’ and the mantles,48 is translated “turbans.” Yonathan ben Uziel rendered kitoraya (“crownings” surrounding the head). Thus both [Onkelos and Yonathan] had no Aramaic equivalent for tzniph [in the Book of Isaiah] and mitznepheth [in the Torah — Exodus 28:4], and therefore both of them used the same term derived from the Sacred Language — mitznephta.49 [in Exodus 28:4] is rendered both by Onkelos and Yonathan as mitznephta, which is basically the same Hebrew word as mitznepheth, since they had no Aramaic word for it.