Shemot (Exodus) Chapter 29

19You must then take the second ram. Aaron and his sons must lean their hands on the ram’s head.   יטוְלָ֣קַחְתָּ֔ אֵ֖ת הָאַ֣יִל הַשֵּׁנִ֑י וְסָמַ֨ךְ אַֽהֲרֹ֧ן וּבָנָ֛יו אֶת־יְדֵיהֶ֖ם עַל־רֹ֥אשׁ הָאָֽיִל:
20You must slaughter the ram, take some of its blood, and place it on the middle of the ridge of the antihelix of Aaron’s ear and on the middle of the ridge of the antihelix of his sons’ right ears, as well as on their right thumbs and on their right big toes. You must dash the remaining blood onto the Altar, encircling it.   כוְשָֽׁחַטְתָּ֣ אֶת־הָאַ֗יִל וְלָֽקַחְתָּ֤ מִדָּמוֹ֙ וְנָֽתַתָּ֡ה עַל־תְּנוּךְ֩ אֹ֨זֶן אַֽהֲרֹ֜ן וְעַל־תְּנ֨וּךְ אֹ֤זֶן בָּנָיו֙ הַיְמָנִ֔ית וְעַל־בֹּ֤הֶן יָדָם֙ הַיְמָנִ֔ית וְעַל־בֹּ֥הֶן רַגְלָ֖ם הַיְמָנִ֑ית וְזָֽרַקְתָּ֧ אֶת־הַדָּ֛ם עַל־הַמִּזְבֵּ֖חַ סָבִֽיב:
תְּנוּךְ - Antihelix - is cartilage of the middle section within the ear, called “tandrum” in Old French.   תְּנוּךְ.  הוּא הַסְּחוּס הָאֶמְצָעִי שֶׁבְּתוֹךְ הָאֹזֶן, שֶׁקּוֹרִין טנדרו"ס בְּלַעַז:
בֹּהֶן יָדָם - is the thumb, and the blood is to be placed on the middle joint.   בֹּהֶן יָדָם.  הַגּוּדָל וּבַפֶּרֶק הָאֶמְצָעִי (ספרא):
21You must take some of the blood that is on the Altar and some of the anointing oil, and dash some of the mixture on Aaron and his vestments, as well as on his sons and his sons’ vestments along with him. He and his vestments, together with his sons and his sons’ vestments, will thus be consecrated.   כאוְלָֽקַחְתָּ֞ מִן־הַדָּ֨ם אֲשֶׁ֥ר עַל־הַמִּזְבֵּ֘חַ֘ וּמִשֶּׁ֣מֶן הַמִּשְׁחָה֒ וְהִזֵּיתָ֤ עַל־אַֽהֲרֹן֙ וְעַל־בְּגָדָ֔יו וְעַל־בָּנָ֛יו וְעַל־בִּגְדֵ֥י בָנָ֖יו אִתּ֑וֹ וְקָדַ֥שׁ הוּא֙ וּבְגָדָ֔יו וּבָנָ֛יו וּבִגְדֵ֥י בָנָ֖יו אִתּֽוֹ:
22You must take from the ram the fat, the tail, the fat covering the innards, the diaphragm with some of the liver, and the two kidneys with the fat on them, and the right hind midleg—for this is a ram of installation—   כבוְלָֽקַחְתָּ֣ מִן־הָ֠אַ֠יִל הַחֵ֨לֶב וְהָֽאַלְיָ֜ה וְאֶת־הַחֵ֣לֶב | הַמְכַסֶּ֣ה אֶת־הַקֶּ֗רֶב וְאֵ֨ת יֹתֶ֤רֶת הַכָּבֵד֙ וְאֵ֣ת | שְׁתֵּ֣י הַכְּלָיֹ֗ת וְאֶת־הַחֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵיהֶ֔ן וְאֵ֖ת שׁ֣וֹק הַיָּמִ֑ין כִּ֛י אֵ֥יל מִלֻּאִ֖ים הֽוּא:
הַחֵלֶב - The fat. This is the fat on the small intestine or, according to another opinion, also the fat on the abomasum.   הַחֵלֶב.  זֶה חֵלֶב הַדַּקִּים אוֹ הַקֵּבָה:
וְהָֽאַלְיָה - The tail - i.e., the rear section from the kidneys downwards, as is stated explicitly in parashat Vayikra, 1 for it says: “he must remove…at הֶעָצֶה” – i.e., the place where the kidneys give counsel (יוֹעֲצוֹת). Earlier, among the designated parts of the bull to be burned on the Altar, the tail is not mentioned, for the tail is only offered from a male or female lamb or a ram, but a bull or goat do not require offering up the tail.   וְהָֽאַלְיָה.  מִן הַכְּלָיוֹת וּלְמַטָּה, כְּמוֹ שֶׁמְּפֹרָשׁ בְּוַיִּקְרָא שֶׁנֶּ' (ויקרא ג'), לְעֻמַּת הֶעָצֶה יְסִירֶנָּה – מָקוֹם שֶׁהַכְּלָיוֹת יוֹעֲצוֹת (חולין י"א), וּבְאֵמוּרֵי הַפָּר לֹא נֶאֱמַר אַלְיָה, שֶׁאֵין אַלְיָה קְרֵבָה אֶלָּא בְכֶבֶשׂ וְכִבְשָׂה וְאַיִל, אֲבָל שׁוֹר וְעֵז אֵין טְעוּנִין אַלְיָה:
וְאֶת־שׁוֹק הַיָּמִין - And the right hind midleg. We do not find any case where a right hind leg must be burned on the Altar with the other designated parts except this one.   וְאֶת־שׁוֹק הַיָּמִין.  לֹא מָצִינוּ הַקְטָרָה בְשׁוֹק הַיָּמִין עִם הָאֵמוּרִים אֶלָּא זוֹ בִלְבָד:
כִּי אֵיל מִלֻּאִים הֽוּא - For this is a ram of (lit.) fullness - i.e., it is a שְׁלָמִים-offering, for “fullness” denotes completeness (שְׁלֵמוּת), meaning it is complete in all respects. Scripture thus informs us that this inauguration-offering (מִלּוּאִם) is a peace-offering (שְׁלָמִים) in that it effects harmony between the Altar, the performer of its service, and its owners. Therefore God said, “I require that the breast be taken from it to be for the one performing its service as his portion,” referring to Moses, who officiated at the inauguration, and the rest was eaten by Aaron and his sons, who were the owners, as is explained further on in this passage.   כִּי אֵיל מִלֻּאִים הֽוּא.  שְׁלָמִים; לְשׁוֹן שְׁלֵמוּת – שֶׁהֻשְׁלַם בַּכֹּל; מַגִּיד הַכָּתוּב שֶׁהַמִּלּוּאִים שְׁלָמִים, שֶׁמְּשִׂימִים שָׁלוֹם לַמִּזְבֵּחַ וּלְעוֹבֵד הָעֲבוֹדָה וְלַבְּעָלִים, לְכָךְ אֲנִי מַצְרִיכוֹ הֶחָזֶה, לִהְיוֹת לוֹ לְעוֹבֵד הָעֲבוֹדָה לְמָנָה, וְזֶהוּ מֹשֶׁה שֶׁשִּׁמֵּשׁ בַּמִּלּוּאִים, וְהַשְּׁאָר אָכְלוּ אַהֲרֹן וּבָנָיו שֶׁהֵם בְּעָלִים, כַּמְפֹרָשׁ בָּעִנְיָן:
23and one loaf of bread, one loaf of ‘oil bread,’ and one flat cake from the basket of unleavened bread that is before God.   כגוְכִכַּ֨ר לֶ֜חֶם אַחַ֗ת וְחַלַּ֨ת לֶ֥חֶם שֶׁ֛מֶן אַחַ֖ת וְרָקִ֣יק אֶחָ֑ד מִסַּל֙ הַמַּצּ֔וֹת אֲשֶׁ֖ר לִפְנֵ֥י יְהֹוָֽה:
וְכִכַּר לֶחֶם - And [one] loaf of bread - from the unleavened loaves kneaded with oil.   וְכִכַּר לֶחֶם.  מִן הַחַלּוֹת:
וְחַלַּת לֶחֶם שֶׁמֶן - [One] loaf of ‘oil bread’ - from the scalded type.   וְחַלַּת לֶחֶם שֶׁמֶן.  מִמִּין הָרְבוּכָה:
וְרָקִיק - And [one] flat cake - from the flat cakes; i.e., one out of the 10 loaves of each type. We do not find any case where the portion separated from bread brought with a sacrifice is burned up on the Altar except this one, for the portions separated from the bread brought with the thanksgiving-offering 2 and with the peace-offering ram of a Nazirite 3 were given to the priests together with the breast and the hind leg, but from this offering, Moses’ portion as officiating priest consisted only of the breast.   וְרָקִיק.  מִן הָרְקִיקִין, אֶחָד מֵעֲשָׂרָה שֶׁבְּכָל מִין וָמִין. וְלֹא מָצִינוּ תְרוּמַת לֶחֶם הַבָּא עִם זֶבַח נִקְטֶרֶת אֶלָּא זוֹ בִּלְבַד, שֶׁתְּרוּמַת לַחְמֵי תוֹדָה וְאֵיל נָזִיר נְתוּנָה לַכֹּהֲנִים עִם חָזֶה וְשׁוֹק, וּמִזֶּה לֹא הָיָה לְמֹשֶׁה לְמָנָה אֶלָּא חָזֶה בִּלְבָד:
24You must place all of this on the palms of Aaron and on the palms of his sons, and you must wave it as a wave-offering before God.   כדוְשַׂמְתָּ֣ הַכֹּ֔ל עַ֚ל כַּפֵּ֣י אַֽהֲרֹ֔ן וְעַ֖ל כַּפֵּ֣י בָנָ֑יו וְהֵֽנַפְתָּ֥ אֹתָ֛ם תְּנוּפָ֖ה לִפְנֵ֥י יְהֹוָֽה:
עַל כַּפֵּי אהרן: וְהֵֽנַפְתָּ - On the palms of Aaron…and you must wave [it]. i.e., both the owner and the priest are involved in the waving – how is this done? The priest places his hand underneath the hand of the owner and waves the portions – and in this case Aaron and his sons were the owners and Moses was the priest.   עַל כַּפֵּי אהרן: וְהֵֽנַפְתָּ.  שְׁנֵיהֶם עֲסוּקִים בִּתְנוּפָה – הַבְּעָלִים וְהַכֹּהֵן, הָא כֵּיצַד? כֹּהֵן מַנִּיחַ יָדוֹ תַּחַת יַד הַבְּעָלִים וּמֵנִיף; וּבָזֶה הָיוּ אַהֲרֹן וּבָנָיו בְּעָלִים, וּמֹשֶׁה כֹּהֵן:
תְּנוּפָה - A wave-offering - i.e., he would move the portions back and forth in submittance to the One to whom the four directions of the world belong. The wave-offering withholds and neutralizes punishments and harmful winds, and the term תְּרוּמָה “raised-offering” means: he would move them up and down for the honor of God, the One to whom heaven and earth belong, and it prevents harmful dews.   תְּנוּפָה.  מוֹלִיךְ וּמֵבִיא לְמִי שֶׁאַרְבַּע רוּחוֹת הָעוֹלָם שֶׁלּוֹ; תְנוּפָה מְעַכֶּבֶת וּמְבַטֶּלֶת פֻּרְעָנֻיּוֹת וְרוּחוֹת רָעוֹת, מַעֲלֶה וּמוֹרִיד לְמִי שֶׁהַשָּׁמַיִם וְהָאָרֶץ שֶׁלּוֹ, וּמְעַכֶּבֶת טְלָלִים רָעִים (מנחות ס"ב):
25You must take them from their hands and you must burn them on the Altar, after the ascent-offering, as a fire-offering to God, to please God.   כהוְלָֽקַחְתָּ֤ אֹתָם֙ מִיָּדָ֔ם וְהִקְטַרְתָּ֥ הַמִּזְבֵּ֖חָה עַל־הָֽעֹלָ֑ה לְרֵ֤יחַ נִיח֨וֹחַ֙ לִפְנֵ֣י יְהֹוָ֔ה אִשֶּׁ֥ה ה֖וּא לַֽיהֹוָֽה:
עַל־הָֽעֹלָה - (lit.) Upon the ascent-offering - means: besides the first ram that you have already offered up as an ascent-offering.   עַל־הָֽעֹלָה.  עַל הָאַיִל הָרִאשׁוֹן שֶׁהֶעֱלִיתָ עוֹלָה:
לְרֵיחַ נִיחוֹחַ - (lit.) As a pleasing aroma - i.e., to give pleasure to the One who declared that this be done and His will was carried out.   לְרֵיחַ נִיחוֹחַ.  לְנַחַת רוּחַ לְמִי שֶׁאָמַר וְנַעֲשָׂה רְצוֹנוֹ:
אִשֶּׁה - A fire-offering - i.e., it is placed on the fire.   אִשֶּׁה.  לְאֵשׁ נִתָּן:
לה' - To God - means: for the sake of the Omnipresent.   לה'.  לִשְׁמוֹ שֶׁל מָקוֹם:
26You must take the breast of Aaron’s installation ram and wave it as a wave-offering before God. This will be your portion.   כווְלָֽקַחְתָּ֣ אֶת־הֶֽחָזֶ֗ה מֵאֵ֤יל הַמִּלֻּאִים֙ אֲשֶׁ֣ר לְאַֽהֲרֹ֔ן וְהֵֽנַפְתָּ֥ אֹת֛וֹ תְּנוּפָ֖ה לִפְנֵ֣י יְהֹוָ֑ה וְהָיָ֥ה לְךָ֖ לְמָנָֽה:
תְּנוּפָה - waving. Heb. תְּנוּפָה, an expression of moving to and fro, vantiler or ventiller in Old French, to make [horizontal] movements to and fro.   תְּנוּפָה.  לְשׁוֹן הוֹלָכָה וַהֲבָאָה, ונטלי"ה בְּלַעַז:
27You will sanctify the breast taken as a wave-offering and the right hind midleg taken as a raised-offering that were waved and raised from the installation ram of Aaron and his sons.   כזוְקִדַּשְׁתָּ֞ אֵ֣ת | חֲזֵ֣ה הַתְּנוּפָ֗ה וְאֵת֙ שׁ֣וֹק הַתְּרוּמָ֔ה אֲשֶׁ֥ר הוּנַ֖ף וַֽאֲשֶׁ֣ר הוּרָ֑ם מֵאֵיל֙ הַמִּלֻּאִ֔ים מֵֽאֲשֶׁ֥ר לְאַֽהֲרֹ֖ן וּמֵֽאֲשֶׁ֥ר לְבָנָֽיו:
וְקִדַּשְׁתָּ אֵת חֲזֵה הַתְּנוּפָה וְאֵת שׁוֹק הַתְּרוּמָה וגו' - You will sanctify the breast taken as a wave-offering and the hind midleg taken as a raised-offering. I.e., sanctify them for future generations that their form of raising and waving be performed also with the breast and thigh of every peace-offering, but not in order to burn the thigh of regular peace-offerings on the Altar as the thigh of this ram was burned; rather, “it will be for Aaron and his sons” to eat.   וְקִדַּשְׁתָּ אֵת חֲזֵה הַתְּנוּפָה וְאֵת שׁוֹק הַתְּרוּמָה וגו'.  קַדְּשֵׁם לְדוֹרוֹת, לִהְיוֹת נוֹהֶגֶת תְּרוּמָתָם וַהֲנָפָתָם בְּחָזֶה וְשׁוֹק שֶׁל שְׁלָמִים, אֲבָל לֹא לְהַקְטָרָה, אֶלָּא וְהָיָה לְאַהֲרֹן וּלְבָנָיו לֶאֱכֹל:
הוּרָם - (lit.) Waving. A term denoting moving back and forth; “venteler” in Old French.   הוּרָם.  לְשׁוֹן מַעֲלֶה וּמוֹרִיד:
28This will be an entitlement for Aaron and his sons from the Israelites for all time, for it is a raised-offering. It will be a raised-offering from the Israelites, taken from their peace-promoting feast-offerings, as their raised-offering to God.   כחוְהָיָה֩ לְאַֽהֲרֹ֨ן וּלְבָנָ֜יו לְחָק־עוֹלָ֗ם מֵאֵת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל כִּ֥י תְרוּמָ֖ה ה֑וּא וּתְרוּמָ֞ה יִֽהְיֶ֨ה מֵאֵ֤ת בְּנֵֽי־יִשְׂרָאֵל֙ מִזִּבְחֵ֣י שַׁלְמֵיהֶ֔ם תְּרֽוּמָתָ֖ם לַֽיהֹוָֽה:
לְחָק־עוֹלָם מֵאֵת בְּנֵי יִשְׂרָאֵל - From the Israelites for all time - i.e., that the meat of the peace-offering belongs to its owners, and that they give the breast and thigh to the priest.   לְחָק־עוֹלָם מֵאֵת בְּנֵי יִשְׂרָאֵל.  שֶׁהַשְּׁלָמִים לַבְּעָלִים, וְאֶת הֶחָזֶה וְאֶת הַשּׁוֹק יִתְּנוּ לַכֹּהֵן:
כִּי תְרוּמָה הוּא - For it is a raised-offering - i.e., this breast and thigh.   כִּי תְרוּמָה הוּא.  הֶחָזֶה וְשׁוֹק הַזֶּה:
29Aaron’s sacred vestments will belong to his descendants after him, to become dignified and installed by means of them.   כטוּבִגְדֵ֤י הַקֹּ֨דֶשׁ֙ אֲשֶׁ֣ר לְאַֽהֲרֹ֔ן יִֽהְי֥וּ לְבָנָ֖יו אַֽחֲרָ֑יו לְמָשְׁחָ֣ה בָהֶ֔ם וּלְמַלֵּא־בָ֖ם אֶת־יָדָֽם:
לְבָנָיו אַֽחֲרָיו - To his descendants after him - i.e., to the one who succeeds him in the position of high priest.   לְבָנָיו אַֽחֲרָיו.  לְמִי שֶׁבָּא בִּגְדֻלָּה אַחֲרָיו:
לְמָשְׁחָה - means here: that his descendants become dignified through them, for in some places the term מְשִׁיחָה has the sense of nobility, as in “I have given them to you as a sign of eminence (לְמָשְׁחָה),” 4 and “Do not touch My noble ones (בִמְשִׁיחָי).” 5   לְמָשְׁחָה.  לְהִתְגַדֵּל בָּהֶם, שֶׁיֵּשׁ מְשִׁיחָה שֶׁהִיא לְשׁוֹן שְׂרָרָה, כְּמוֹ לְךָ נְתַתִּים לְמָשְׁחָה (במדבר י"ח), אַל תִּגְּעוּ בִּמְשִׁיחָי (דהי"א טז):
וּלְמַלֵּא־בָם אֶת־יָדָֽם - (lit.) And to install them through them - i.e., by wearing these garments, he becomes invested with the high priesthood.   וּלְמַלֵּא־בָם אֶת־יָדָֽם.  עַל יְדֵי הַבְּגָדִים הוּא מִתְלַבֵּשׁ בִּכְהֻנָּה גְדוֹלָה:
30The descendant who ministers in his place to enter the Tent of Meeting to serve in the Sanctuary must wear them for seven days.   לשִׁבְעַ֣ת יָמִ֗ים יִלְבָּשָׁ֧ם הַכֹּהֵ֛ן תַּחְתָּ֖יו מִבָּנָ֑יו אֲשֶׁ֥ר יָבֹ֛א אֶל־אֹ֥הֶל מוֹעֵ֖ד לְשָׁרֵ֥ת בַּקֹּֽדֶשׁ:
שִׁבְעַת יָמִים - For seven days - i.e., consecutive days.   שִׁבְעַת יָמִים.  רְצוּפִין:
יִלְבָּשָׁם הַכֹּהֵן - (lit.) The priest must wear them - the one “of his sons” (מִבָּנָיו) standing “in his place” (תַּחְתָּיו) in the office of the high priesthood, when they appoint him to be high priest.   יִלְבָּשָׁם הַכֹּהֵן.  אֲשֶׁר יָקוּם מִבָּנָיו תַּחְתָּיו לִכְהֻנָּה גְדוֹלָה, כְּשֶׁיְּמַנּוּהוּ לִהְיוֹת כֹּהֵן גָּדוֹל:
אֲשֶׁר יָבֹא אֶל־אֹהֶל מוֹעֵד - (lit.) Who will enter the Tent of Meeting - i.e., that priest who is designated and fit to enter the inner chamber of the Sanctuary on Yom Kippur, referring to the high priest, for the service of Yom Kippur was not valid unless performed by him.   אֲשֶׁר יָבֹא אֶל־אֹהֶל מוֹעֵד.  אוֹתוֹ כֹהֵן הַמּוּכָן לִכָּנֵס לִפְנַי וְלִפְנִים בְּיוֹם הַכִּפּוּרִים, וְזֶהוּ כֹהֵן גָּדוֹל, שֶׁאֵין עֲבוֹדַת יוֹם הַכִּפּוּרִים כְּשֵׁרָה אֶלָּא בּוֹ:
תַּחְתָּיו מִבָּנָיו - (lit.) From his sons…in place of him. This teaches us that if the high priest has a son qualified to fill his place, they should appoint him as high priest in his place.   תַּחְתָּיו מִבָּנָיו.  מְלַמֵּד שֶׁאִם יֵשׁ לוֹ לְכֹהֵן גָּדוֹל בֵּן מְמַלֵּא אֶת מְקוֹמוֹ, יְמַנּוּהוּ כֹהֵן גָּדוֹל תַּחְתָּיו:
הַכֹּהֵן תַּחְתָּיו מִבָּנָיו - (lit.) The one of his sons acting as priest in place of him. From here is proof that every time the term כֹּהֵן is used it is done so in the sense of a participle, meaning that he is actually serving, and therefore the tevir cantillation note on the word הַכֹּהֵן joins it to the following word תַּחְתָּיו, i.e., “the one serving instead of him.”   הַכֹּהֵן תַּחְתָּיו מִבָּנָיו.  מִכָּאן רְאָיָה כָּל לְשׁוֹן כֹהֵן פוֹעֵל עוֹבֵד מַמָּשׁ, לְפִיכָךְ נִגּוּן תְּבִיר נִמְשָׁךְ לְפָנָיו):
31You must take the ram of installation and cook its flesh in a holy place.   לאוְאֵ֛ת אֵ֥יל הַמִּלֻּאִ֖ים תִּקָּ֑ח וּבִשַּׁלְתָּ֥ אֶת־בְּשָׂר֖וֹ בְּמָקֹ֥ם קָדֽשׁ:
בְּמָקֹם קָדֽשׁ - In a holy place - i.e., in the Courtyard of the Tent of Meeting, for this peace-offering was in the category of superior holiness.   בְּמָקֹם קָדֽשׁ.  בַּחֲצַר אֹהֶל מוֹעֵד, שֶׁהַשְּׁלָמִים הַלָּלוּ קָדְשֵׁי קָדָשִׁים הָיוּ:
32Aaron and his sons must eat the ram’s meat, as well as the bread that is in the basket, outside the entrance to the Tent of Meeting.   לבוְאָכַ֨ל אַֽהֲרֹ֤ן וּבָנָיו֙ אֶת־בְּשַׂ֣ר הָאַ֔יִל וְאֶת־הַלֶּ֖חֶם אֲשֶׁ֣ר בַּסָּ֑ל פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
פֶּתַח אֹהֶל מוֹעֵֽד - (lit.) At the entrance to the Tent of Meeting. The entire Courtyard is termed as such.   פֶּתַח אֹהֶל מוֹעֵֽד.  כָּל הֶחָצֵר קָרוּי כֵּן:
33They must eat them, by which atonement will have been secured for them, and they will thereby be installed and sanctified. A layman may not eat them, for they are holy.   לגוְאָֽכְל֤וּ אֹתָם֙ אֲשֶׁ֣ר כֻּפַּ֣ר בָּהֶ֔ם לְמַלֵּ֥א אֶת־יָדָ֖ם לְקַדֵּ֣שׁ אֹתָ֑ם וְזָ֥ר לֹֽא־יֹאכַ֖ל כִּי־קֹ֥דֶשׁ הֵֽם:
וְאָֽכְלוּ אֹתָם - They must eat them - i.e., Aaron and his sons must eat them, for they are their owners.   וְאָֽכְלוּ אֹתָם.  אַהֲרֹן וּבָנָיו, לְפִי שֶׁהֵם בַּעֲלֵיהֶם:
אֲשֶׁר כֻּפַּר בָּהֶם - By which atonement will have been secured - for them for any previous action of theirs that was alien or inconsistent with their priesthood.   אֲשֶׁר כֻּפַּר בָּהֶם.  כָּל זָרוּת וְתִעוּב:
לְמַלֵּא אֶת־יָדָם - (lit.) So as to install them - through this ram and bread.   לְמַלֵּא אֶת־יָדָם.  בְּאַיִל וְלֶחֶם הַלָּלוּ:
לְקַדֵּשׁ אֹתָם - (lit.) To sanctify them - i.e., that by means of these offerings of inauguration they will be initiated and consecrated for the priesthood.   לְקַדֵּשׁ אֹתָם.  שֶׁעַל יְדֵי הַמִּלּוּאִים הַלָּלוּ נִתְמַלְּאוּ יְדֵיהֶם וְנִתְקַדְּשׁוּ לִכְהֻנָּה:
כִּי־קֹדֶשׁ הֵֽם - For they are holy - i.e., in the category of superior holiness. From here we learn the prohibition for a non-priest to eat sacrificial meat of the superior category of holiness, for Scripture here gives the reason why a layman may not eat them – because they are holy.   כִּי־קֹדֶשׁ הֵֽם.  קָדְשֵׁי קָדָשִׁים; וּמִכָּאן לָמַדְנוּ אַזְהָרָה לְזָר הָאוֹכֵל קָדְשֵׁי קָדָשִׁים, שֶׁנָּתַן הַמִּקְרָא טַעַם לַדָּבָר מִשּׁוּם דְּקֹדֶשׁ הֵם (פסח' כ"ד):
34If any meat of the installation offering or of the bread is left over until morning, you must burn the leftovers in fire. It may not be eaten, for it is holy.   לדוְאִם־יִוָּתֵ֞ר מִבְּשַׂ֧ר הַמִּלֻּאִ֛ים וּמִן־הַלֶּ֖חֶם עַד־הַבֹּ֑קֶר וְשָֽׂרַפְתָּ֤ אֶת־הַנּוֹתָר֙ בָּאֵ֔שׁ לֹ֥א יֵֽאָכֵ֖ל כִּי־קֹ֥דֶשׁ הֽוּא:
35You must do thus to Aaron and his sons, according to all that I have commanded you. You must install them for seven days.   להוְעָשִׂ֜יתָ לְאַֽהֲרֹ֤ן וּלְבָנָיו֙ כָּ֔כָה כְּכֹ֥ל אֲשֶׁר־צִוִּ֖יתִי אֹתָ֑כָה שִׁבְעַ֥ת יָמִ֖ים תְּמַלֵּ֥א יָדָֽם:
וְעָשִׂיתָ לְאַֽהֲרֹן וּלְבָנָיו כָּכָה - You must do thus to Aaron and his sons. Scripture repeats the command to carry out this entire procedure in order to render it essential, meaning that if Moses omits even one detail of all that is stated in this passage, they are not inaugurated as priests and their service is invalid.   וְעָשִׂיתָ לְאַֽהֲרֹן וּלְבָנָיו כָּכָה.  שָׁנָה הַכָּתוּב וְכָפַל לְעַכֵּב – שֶׁאִם חָסַר דָּבָר אֶחָד מִכָּל הָאָמוּר בָּעִנְיָן, לֹא נִתְמַלְּאוּ יְדֵיהֶם לִהְיוֹת כֹּהֲנִים וַעֲבוֹדָתָם פְּסוּלָה:
אֹתָכָה - is the same as אוֹתָךְ “you.”   אֹתָכָה.  כְּמוֹ אוֹתָךְ:
שִׁבְעַת יָמִים תְּמַלֵּא וגו' - You must install…for seven days. in this manner and with these offerings on each day.   שִׁבְעַת יָמִים תְּמַלֵּא וגו'.  בָּעִנְיָן הַזֶּה וּבַקָּרְבָּנוֹת הַלָּלוּ בְּכָל יוֹם:
36You must sacrifice a young bull each day as a sin-offering to atone. You must put some of the blood on the Altar to bring it atonement. You must anoint it to sanctify it.   לווּפַ֨ר חַטָּ֜את תַּֽעֲשֶׂ֤ה לַיּוֹם֙ עַל־הַכִּפֻּרִ֔ים וְחִטֵּאתָ֙ עַל־הַמִּזְבֵּ֔חַ בְּכַפֶּרְךָ֖ עָלָ֑יו וּמָֽשַׁחְתָּ֥ אֹת֖וֹ לְקַדְּשֽׁוֹ:
עַל־הַכִּפֻּרִים - means: for the purpose of atonement, i.e., to atone for the Altar for any action done to it that was alien or inconsistent with its holy status. Now, since it says: “You must install them for seven days,” 6 I might have thought that it refers only to that which is brought on account of the priests, i.e., the rams and the bread, but that which is brought on account of the Altar, i.e., the bull that served to purify the Altar, we cannot infer that it is to be for seven days. It was therefore necessary to write this verse. And the Midrash Torat Kohanim 7 says that the atonement of the Altar was necessary in case a man had donated a stolen object for the construction of the Tabernacle and the Altar.   עַל־הַכִּפֻּרִים.  בִּשְׁבִיל הַכִּפּוּרִים, לְכַפֵּר עַל הַמִּזְבֵּחַ מִכָּל זָרוּת וְתִעוּב; וּלְפִי שֶׁנֶּ' שִׁבְעַת יָמִים תְּמַלֵּא יָדָם, אֵין לִי אֶלָּא דָּבָר הַבָּא בִּשְׁבִילָם, כְּגוֹן הָאֵילִים וְהַלֶּחֶם, אֲבָל הַבָּא בִּשְׁבִיל הַמִּזְבֵּחַ, כְּגוֹן פַּר שֶׁהוּא לְחִטּוּי הַמִּזְבֵּחַ, לֹא שָׁמַעְנוּ, לְכָךְ הֻצְרַךְ מִקְרָא זֶה; וּמִדְרַשׁ תּוֹרַת כֹּהֲנִים אוֹמֵר כַּפָּרַת הַמִּזְבֵּחַ הֻצְרְכָה שֶׁמָּא הִתְנַדֵּב אִישׁ דְּבַר גֶּזֶל בִּמְלֶאכֶת הַמִּשְׁכָּן וְהַמִּזְבֵּחַ:
וְחִטֵּאתָ - Its meaning is as Onkelos translates it: וּתְדַכֵּי and you will purify. The specific term used for applying blood on the Altar with the finger is חִטּוּי “purification.”   וְחִטֵּאתָ.  וּתְדַכֵּי, לְשׁוֹן מַתְּנַת דָּמִים הַנְּתוּנִים בְּאֶצְבַּע קָרוּי חִטּוּי:
וּמָֽשַׁחְתָּ אֹתוֹ - You must anoint it - with the anointing oil; and all anointings were done in the form of a Greek כ.   וּמָֽשַׁחְתָּ אֹתוֹ.  בְּשֶׁמֶן הַמִּשְׁחָה, וְכָל הַמְּשִׁיחוֹת כְּמִין כִי:
37For seven days you must make atonement for the Altar and sanctify it, thus making the Altar holy of holies. Whatever touches the Altar will become sanctified.   לזשִׁבְעַ֣ת יָמִ֗ים תְּכַפֵּר֙ עַל־הַמִּזְבֵּ֔חַ וְקִדַּשְׁתָּ֖ אֹת֑וֹ וְהָיָ֤ה הַמִּזְבֵּ֨חַ֙ קֹ֣דֶשׁ קָֽדָשִׁ֔ים כָּל־הַנֹּגֵ֥עַ בַּמִּזְבֵּ֖חַ יִקְדָּֽשׁ:
וְהָיָה הַמִּזְבֵּחַ קֹדֶשׁ - Making the Altar holy - and what is its holiness? “Whatever touches the Altar will become sanctified” i.e., even a disqualified offering that was brought up onto it, the Altar sanctifies it to validate it in that it is not brought back down, but is burned there. Now, from what it says: “whatever touches the Altar will become sanctified,” I might think that this rule applies whether the offering is fit to be burned on the Altar or not, such as a case where the disqualification did not take place in the Sanctuary, for instance: an animal that was used for bestiality, one that was designated as an idol, one that was worshiped as such, one that is fatally wounded, and the like, that is unfit even before it enters the Sanctuary. Scripture therefore states immediately after this: “This is what you must offer up on the Altar,” to imply that just as an ascent-offering is fit to be offered on the Altar, so too the rule stated here refers to any animal that is fit, i.e., it was fit at an earlier stage and became disqualified only after it entered the Courtyard, such as: that which was left overnight, that which went out of its prescribed limits, that which became ritually defiled, that which was slaughtered with intent to eating it beyond the time limit or outside the area permitted to do so, and the like – in such cases, even if the sacrificial meat was brought up to the Altar, it must be taken down.   וְהָיָה הַמִּזְבֵּחַ קֹדֶשׁ.  וּמַה הִיא קְדֻשָּׁתוֹ? כל הנגע במזבח יקדש. אֲפִלּוּ קָרְבָּן פָּסוּל שֶׁעָלָה עָלָיו קִדְּשׁוֹ הַמִּזְבֵּחַ לְהַכְשִׁירוֹ שֶׁלֹּא יֵרֵד; מִתּוֹךְ שֶׁנֶּאֱמַר כָּל הַנֹּגֵעַ בַּמִּזְבֵּחַ יִקְדָּשׁ, שׁוֹמֵעַ אֲנִי בֵּין רָאוּי בֵּין שֶׁאֵינוֹ רָאוּי – כְּגוֹן דָּבָר שֶׁלֹּא הָיָה פְסוּלוֹ בַּקֹּדֶשׁ, כְּגוֹן הָרוֹבֵעַ וְהַנִּרְבָּע וּמֻקְצֶה וְנֶעֱבָד וְהַטְּרֵפָה וְכַיּוֹצֵא בָּהֶן – תַּלְמוּד לוֹמָר וְזֶה אֲשֶׁר תַּעֲשֶׂה הַסָּמוּךְ אַחֲרָיו, מָה עוֹלָה רְאוּיָה, אַף כָּל רָאוּי שֶׁנִּרְאָה לוֹ כְבָר וְנִפְסַל מִשֶּׁבָּא לָעֲזָרָה, כְּגוֹן הַלָּן וְהַיּוֹצֵא וְהַטָּמֵא וְשֶׁנִּשְׁחַט בְּמַחֲשֶׁבֶת חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ וְכַיּוֹצֵא בָּהֶן (זבחים פ"ג):