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Learning & Values Parshah (Weekly Torah) Shemot - Exodus Tetzaveh Texts & Summaries

Torah Reading for Tetzaveh

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First Portion

Shemot (Exodus) Chapter 27

20God told Moses, “You will later command the Israelites to bring you clear olive oil crushed for the luminary, to kindle the lamp regularly.		כוְאַתָּ֞ה תְּצַוֶּ֣ה \| אֶת־בְּנֵ֣י יִשְׂרָאֵ֗ל וְיִקְח֨וּ אֵלֶ֜יךָ שֶׁ֣מֶן זַ֥יִת זָ֛ךְ כָּתִ֖ית לַמָּא֑וֹר לְהַֽעֲלֹ֥ת נֵ֖ר תָּמִֽיד:
וְאַתָּה תצוה. זָךְ - You will command…clear [olive oil]. i.e., free of sediment, i.e., it is the oil and not the olive that must be pure, as we have learned in Menachot: 1 “He picks the olives at the top of the tree…,” which have fully ripened and are easier to crush.		וְאַתָּה תצוה. זָךְ. בְּלִי שְׁמָרִים, כְּמוֹ שֶׁשָּׁנִינוּ בִמְנָחוֹת מְגַרְגְּרוֹ בְרֹאשׁ הַזַּיִת וְכוּ':
כָּתִית - Crushed - i.e., he presses the olives in a mortar but does not grind them in a mill, so that the oil not contain sediment; and after he has drawn out the first drop, he puts them into the millstone and grinds them. The second oil is unfit for lighting the Candelabrum, but is suitable for grain-offerings, as it says: “crushed for illumination” – but it need not be crushed for grain-offerings.		כָּתִית. הַזֵּיתִים כּוֹתֵשׁ בַּמַּכְתֶּשֶׁת וְאֵינוֹ טוֹחֲנָן בָּרֵחַיִם, כְּדֵי שֶׁלֹּא יִהְיֶה בוֹ שְׁמָרִים, וְאַחַר שֶׁהוֹצִיא טִפָּה רִאשׁוֹנָה מַכְנִיסָן לָרֵחַיִם וְטוֹחֲנָן; וְהַשֶּׁמֶן הַשֵּׁנִי פָּסוּל לַמְּנוֹרָה וְכָשֵׁר לִמְנָחוֹת שֶׁנֶּאֱמַר כָּתִית לַמָּאוֹר – וְלֹא כָתִית לַמְּנָחוֹת (מנחות פ"ו):
להעלות נֵר תָּמִֽיד - To kindle the lamp regularly. The term לְהַעֲלֹת (lit., “to make rise”) is used here to indicate that he must kindle it until the flame rises by itself.		להעלות נֵר תָּמִֽיד. מַדְלִיק עַד שֶׁתְּהֵא שַׁלְהֶבֶת עוֹלָה מֵאֵלֶיהָ (שבת כ"א):
תָּמִֽיד - (lit.) Continuously. That which is done each and every night is also termed תָּמִיד, as we find: עֹלַת תָּמִיד “a continual ascent-offering,” 2 which was in fact brought only on a twice-daily basis but not continuously. And similarly regarding the pan-fried grain-offering brought daily by the high priest, it says תָּמִיד, 3 and it was only brought half in the morning and half in the afternoon. However, the תָּמִיד stated regarding the showbread 4 means that it stayed on the table continuously, from one Sabbath to the next Sabbath.		תָּמִֽיד. כָּל לַיְלָה וְלַיְלָה קָרוּי תָּמִיד, כְּמוֹ שֶׁאַתָּה אוֹמֵר עֹלַת תָּמִיד וְאֵינָהּ אֶלָּא מִיּוֹם לְיוֹם; וְכֵן בְּמִנְחַת חֲבִתִּין נֶאֱמַר תָּמִיד וְאֵינָהּ אֶלָּא מַחֲצִיתָהּ בַּבֹּקֶר וּמַחֲצִיתָהּ בָּעֶרֶב, אֲבָל תָּמִיד הָאָמוּר בְּלֶחֶם הַפָּנִים מִשַּׁבָּת לְשַׁבָּת הוּא:
21Aaron and his sons will set up the lighting apparatus in the Tent of Meeting outside the Curtain concealing the Ark of Testimony, before God, ensuring that the lamps burn from later afternoon until morning. This will be an eternal duty of the Israelites throughout their generations.		כאבְּאֹ֣הֶל מוֹעֵד֩ מִח֨וּץ לַפָּרֹ֜כֶת אֲשֶׁ֣ר עַל־הָֽעֵדֻ֗ת יַֽעֲרֹךְ֩ אֹת֨וֹ אַֽהֲרֹ֧ן וּבָנָ֛יו מֵעֶ֥רֶב עַד־בֹּ֖קֶר לִפְנֵ֣י יְהֹוָ֑ה חֻקַּ֤ת עוֹלָם֙ לְדֹ֣רֹתָ֔ם מֵאֵ֖ת בְּנֵ֥י יִשְׂרָאֵֽל:
מֵעֶרֶב עַד־בֹּקֶר - From late afternoon until morning - i.e., provide it with a sufficient amount of oil for it to burn from late afternoon until morning. The sages 5 calculated this amount to be half a log for the long nights of Tevet, and a similar amount was used for all nights, and if there was oil left over it did not matter.		מֵעֶרֶב עַד־בֹּקֶר. תֵּן לָהּ מִדָּתָהּ שֶׁתְּהֵא דּוֹלֶקֶת מֵעֶרֶב וְעַד בֹּקֶר, וְשִׁעֲרוּ חֲכָמִים חֲצִי לֹג לְלֵילֵי טֵבֵת הָאֲרֻכִּין וְכֵן לְכָל הַלֵּילוֹת, וְאִם יִוָּתֵר אֵין בְּכָךְ כְּלוּם (מנחות פ"ט):

Shemot (Exodus) Chapter 28

1You must draw your brother Aaron to you from among the Israelites, together with his sons, to minister to Me as priests—Aaron, and with him Nadav, Avihu, Eleazar, and Itamar, the sons of Aaron.		אוְאַתָּ֡ה הַקְרֵ֣ב אֵלֶ֩יךָ֩ אֶת־אַֽהֲרֹ֨ן אָחִ֜יךָ וְאֶת־בָּנָ֣יו אִתּ֗וֹ מִתּ֛וֹךְ בְּנֵ֥י יִשְׂרָאֵ֖ל לְכַֽהֲנוֹ־לִ֑י אַֽהֲרֹ֕ן נָדָ֧ב וַֽאֲבִיה֛וּא אֶלְעָזָ֥ר וְאִֽיתָמָ֖ר בְּנֵ֥י אַֽהֲרֹֽן:
וְאַתָּה הַקְרֵב אֵלֶיךָ - You must draw…to you. after you complete the work of the construction of the Tabernacle.		וְאַתָּה הַקְרֵב אֵלֶיךָ. לְאַחַר שֶׁתִּגָּמֵר מְלֶאכֶת הַמִּשְׁכָּן:
2You must make sacred vestments for your brother Aaron, for dignity and splendor.		בוְעָשִׂ֥יתָ בִגְדֵי־קֹ֖דֶשׁ לְאַֽהֲרֹ֣ן אָחִ֑יךָ לְכָב֖וֹד וּלְתִפְאָֽרֶת:
3You must speak to everyone who is wise of heart, in whom I have invested a spirit of wisdom, and they must make Aaron’s vestments to consecrate him to minister to Me.		גוְאַתָּ֗ה תְּדַבֵּר֙ אֶל־כָּל־חַכְמֵי־לֵ֔ב אֲשֶׁ֥ר מִלֵּאתִ֖יו ר֣וּחַ חָכְמָ֑ה וְעָשׂ֞וּ אֶת־בִּגְדֵ֧י אַֽהֲרֹ֛ן לְקַדְּשׁ֖וֹ לְכַֽהֲנוֹ־לִֽי:
לְקַדְּשׁוֹ לְכַֽהֲנוֹ־לִֽי - To consecrate him to minister to Me. “To consecrate him” means here to initiate him into the priesthood by means of the priestly clothing, so that he may act as a priest for Me. The term כְּהֻנָּה “priesthood” here denotes service, “serjanterie” in Old French, whereas in the previous verse it referred to the priestly status.		לְקַדְּשׁוֹ לְכַֽהֲנוֹ־לִֽי. לְקַדְּשׁוֹ לְהַכְנִיסוֹ בִּכְהֻנָּה עַל יְדֵי הַבְּגָדִים שֶׁיְּהֵא כֹהֵן לִי, וּלְשׁוֹן כְּהֻנָּה שֵׁרוּת הוּא, שנטרי"אה בְּלַעַז:
4These are the vestments that they must make for the high priest: a Breastplate, an Ephod, a Robe, a Tunic of recessed checkered knit, a Turban, and a Sash. They must make sacred vestments for your brother Aaron and for his sons, so that they may minister to Me.		דוְאֵ֨לֶּה הַבְּגָדִ֜ים אֲשֶׁ֣ר יַֽעֲשׂ֗וּ ח֤שֶׁן וְאֵפוֹד֙ וּמְעִ֔יל וּכְתֹ֥נֶת תַּשְׁבֵּ֖ץ מִצְנֶ֣פֶת וְאַבְנֵ֑ט וְעָשׂ֨וּ בִגְדֵי־קֹ֜דֶשׁ לְאַֽהֲרֹ֥ן אָחִ֛יךָ וּלְבָנָ֖יו לְכַֽהֲנוֹ־לִֽי:
חשֶׁן - is an adornment worn above the heart.		חשֶׁן. תַּכְשִׁיט כְּנֶגֶד הַלֵּב:
וְאֵפוֹד - An Ephod. . I have not heard, nor have I found in a baraita, a description of its form. However, my heart tells me that it was girded on him from behind, its width being as wide as a person’s back, like a type of apron, called “porzent” in Old French, that noblewomen wear when riding on horseback. This was how its lower part was made, as it says: “and David was girded with a linen ephod,” 6 from which we learn that the Ephod is a girded garment. It is impossible, however, to say that it consisted of a belt alone, for it says: 7 “he placed the Ephod upon him,” and then afterwards: “he girded him בְּחֵשֶׁב הָאֵפֹד,” which Onkelos translates as בְּהֶמְיַן אֵפוֹדָא “with the belt of the Ephod,” indicating that the חֵשֶׁב is the belt, while the Ephod itself is a separate adornment. It is also impossible to say that it is called Ephod on account of its two shoulder straps, for it says: “the two shoulder straps of the Ephod,” 8 indicating that the Ephod is one thing, the shoulder straps another thing, and the belt yet another thing. I therefore say that it is called Ephod on account of the apron-like garment hanging down, because he is bedecked and adorned with it, as it says: וַיֶּאְפֹּד לוֹ בּוֹ “and he adorned him with it”; 9 the חֵשֶׁב is the belt above it; and the shoulder straps are affixed to it. My heart further tells me that there is proof that it is a type of garment, for Yonatan ben Uziel translates “and David was girded with a linen ephod” as כַּרְדּוּט דְּבוּץ “a linen כַּרְדּוּט,” and similarly he translates the word מְעִילִים as כַּרְדּוּטִין, in the story of Tamar, the sister of Avshalom: “for so would the virgin daughters of the king wear robes (מְעִילִים).” 10		וְאֵפוֹד. לֹא שָׁמַעְתִּי וְלֹא מָצָאתִי בַּבָּרַיְתָא פֵּרוּשׁ תַּבְנִיתוֹ, וְלִבִּי אוֹמֵר לִי שֶׁהוּא חֲגוֹרָה לוֹ מֵאֲחוֹרָיו, רָחְבּוֹ כְּרֹחַב גַּב אִישׁ, כְּמִין סִינָר שֶׁקּוֹרִין פורצי"נט בְּלַעַז, שֶׁחוֹגְרוֹת הַשָּׂרוֹת כְּשֶׁרוֹכְבוֹת עַל הַסּוּסִים, כָּךְ מַעֲשֵׂהוּ מִלְּמַטָּה, שֶׁנֶּאֱמַר וְדָוִד חָגוּר אֵפוֹד בָּד, לָמַדְנוּ שֶׁהָאֵפוֹד חֲגוֹרָה הִיא; וְאִי אֶפְשָׁר לוֹמַר שֶׁאֵין בּוֹ אֶלָּא חֲגוֹרָה לְבַדָּהּ, שֶׁהֲרֵי נֶאֱמַר וַיִּתֵּן עָלָיו אֶת הָאֵפֹד וְאֲחַר כַּךְ וַיַּחְגֹּר אוֹתוֹ בְּחֵשֶׁב הָאֵפֹד וְתִרְגֵּם אֻנְקְלוֹס בְּהֶמְיַן אֵפוֹדָא, לָמַדְנוּ שֶׁהַחֵשֶׁב הוּא הֶחָגוֹר וְהָאֵפוֹד שֵׁם תַּכְשִׁיט לְבַדּוֹ; וְאִי אֶפְשָׁר לוֹמַר שֶׁעַל שֵׁם שְׁתֵּי הַכְּתֵפוֹת שֶׁבּוֹ הוּא קָרוּי אֵפוֹד, שֶׁהֲרֵי נֶאֱמַר שְׁתֵּי כִתְפוֹת הָאֵפוֹד, לָמַדְנוּ שֶׁהָאֵפוֹד שֵׁם לְבַד וְהַכְּתֵפוֹת שֵׁם לְבַד וְהַחֵשֶׁב שֵׁם לְבַד, לְכָךְ אֲנִי אוֹמֵר שֶׁעַל שֵׁם הַסִּינָר שֶׁל מַטָּה קָרוּי אֵפוֹד – עַל שֵׁם שֶׁאוֹפְדוֹ וּמְקַשְּׁטוֹ בוֹ – כְּמוֹ שֶׁנֶּ' וַיֶּאְפֹּד לוֹ בּוֹ, וְהַחֵשֶׁב הוּא חָגוּר שֶׁלְּמַעְלָה הֵימֶנּוּ וְהַכְּתֵפוֹת קְבוּעוֹת בּוֹ. וְעוֹד אוֹמֵר לִי לִבִּי שֶׁיֵּשׁ רְאָיָה שֶׁהוּא מִין לְבוּשׁ, שֶׁתִּרְגֵּם יוֹנָתָן וְדָוִד חָגוּר אֵפוֹד בָּד (שמואל ב ו') – כַּרְדּוּט דְּבוּץ, וְתִרְגֵּם כְּמוֹ כֵן מְעִילִים כַּרְדּוּטִין, בְּמַעֲשֵׂה תָּמָר אֲחוֹת אַבְשָׁלוֹם, כִּי כֵן תִּלְבַּשְׁנָה בְנוֹת הַמֶּלֶךְ הַבְּתוּלוֹת מְעִילִים (שם י"ג):
מְעִיל - This is a type of robe, and so is the כֻּתֹּנֶת, except that the כֻּתֹּנֶת is worn next to the skin, and מְעִיל denotes an outer robe.		מְעִיל. הוּא כְּמִין חָלוּק, וְכֵן הַכֻּתֹּנֶת, אֶלָּא שֶׁהַכֻּתֹּנֶת סָמוּךְ לִבְשָׂרוֹ וּמְעִיל קָרוּי חָלוּק הָעֶלְיוֹן:
תַּשְׁבֵּץ - means it was made with מִשְׁבְּצוֹת for decoration, and these מִשְׁבְּצוֹת are like those recesses made in gold jewelry as a place to set precious stones and pearls, as it says regarding the stones of the Ephod: “encased in gold settings (מִשְׁבְּצוֹת),” 11 which in Old French are called “castons.”		תַּשְׁבֵּץ. עֲשׂוּיִין מִשְׁבְּצוֹת לְנוֹי, וְהַמִּשְׁבְּצוֹת הֵם כְּמִין גֻּמּוֹת הָעֲשׂוּיוֹת בְּתַכְשִׁיטֵי זָהָב לְמוֹשַׁב קְבִיעַת אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת, כְּמוֹ שֶׁנֶּאֱמַר בְּאַבְנֵי הָאֵפוֹד מֻסַבֹּת מִשְׁבְּצוֹת זָהָב, וּבְלַעַז קוֹרְאִין אוֹתוֹ קשטו"נש:
מִצְנֶפֶת - is a type of dome-shaped hat which is called “coyfe” in Old French, for elsewhere Scripture calls them מִגְבָּעוֹת, 12 which is translated by Onkelos as כּוֹבָעִין “hats.”		מִצְנֶפֶת. כְּמִין כִּפַּת כּוֹבַע, שֶׁקּוֹרִין קופ"יא בְּלַעַז, שֶׁהֲרֵי בְמָקוֹם אַחֵר קוֹרֵא לָהֶם מִגְבָּעוֹת וּמְתַרְגְּמִינָן כּוֹבָעִין:
וְאַבְנֵט - This is a belt over the Tunic, and the Ephod acted as a belt over the Robe, as we find in the procedure of putting them on: “He placed the Tunic upon him, girded him with the Sash, clothed him in the Robe, and placed the Ephod upon him.” 13		וְאַבְנֵט. הִיא חֲגוֹרָה עַל הַכֻּתֹּנֶת וְהָאֵפוֹד חֲגוֹרָה עַל הַמְּעִיל, כְּמוֹ שֶׁמָּצִינוּ בְּסֵדֶר לְבִישָׁתָן וַיִּתֵּן עָלָיו אֶת הַכֻּתֹּנֶת וַיַּחְגֹּר אֹתוֹ בָּאַבְנֵט וַיַּלְבֵּשׁ אֹתוֹ אֶת הַמְּעִיל וַיִּתֵּן עָלָיו אֶת הָאֵפֹד:
בִגְדֵי־קֹדֶשׁ - Sacred vestments - i.e., they must make them from the contributions that were dedicated for My sake.		בִגְדֵי־קֹדֶשׁ. מִתְּרוּמָה הַמְקֻדֶּשֶׁת לִשְׁמִי יַעֲשֶׂה אוֹתָם:
5The artisans must take the gold, the turquoise, purple, and scarlet wool, and the linen.		הוְהֵם֙ יִקְח֣וּ אֶת־הַזָּהָ֔ב וְאֶת־הַתְּכֵ֖לֶת וְאֶת־הָֽאַרְגָּמָ֑ן וְאֶת־תּוֹלַ֥עַת הַשָּׁנִ֖י וְאֶת־הַשֵּֽׁשׁ:
וְהֵם יִקְחוּ - They must take - i.e., those wise-hearted men who are to make the garments will receive the gold and the turquoise wool, etc., from the contributors, so as to make the garments from them.		וְהֵם יִקְחוּ. אוֹתָם חַכְמֵי לֵב שֶׁיַּעֲשׂוּ הַבְּגָדִים יְקַבְּלוּ מִן הַמִּתְנַדְּבִים אֶת הַזָּהָב וְאֶת הַתְּכֵלֶת לַעֲשׂוֹת מֵהֶן אֶת הַבְּגָדִים:
6The artisans must make the Ephod out of threads composed of gold, turquoise wool, purple wool, scarlet wool, and twined linen, with a woven design.		ווְעָשׂ֖וּ אֶת־הָֽאֵפֹ֑ד זָ֠הָ֠ב תְּכֵ֨לֶת וְאַרְגָּמָ֜ן תּוֹלַ֧עַת שָׁנִ֛י וְשֵׁ֥שׁ מָשְׁזָ֖ר מַֽעֲשֵׂ֥ה חשֵֽׁב:
וְעָשׂוּ אֶת־הָֽאֵפֹד - They must make the Ephod. If I were to explain the construction of the Ephod and the Breastplate according to the order of the verses, their description would be fragmented and the reader may err when piecing the details together. I am therefore writing here their construction in full, in order that the reader may be able to read it quickly and easily, and afterwards I will explain it in the order of the verses. The Ephod’s construction was like the apron worn by women when riding horses, and the priest would gird it from behind, opposite his heart, below his elbows; its width was somewhat wider than a person’s back, and it reached down to his heels. The belt was attached to the Ephod by weaving it to its upper edge, along its entire width, extending on either side of the Ephod so as to go around the priest’s body and to gird him with it. The shoulder straps were attached to the belt, one to the right and one to the left, set apart from each other the distance between the shoulders, attached behind the priest to the two ends of the width of the apron, so that when he would stand them upright, they lay upon his two shoulders. They were like two straps made of the same material as the Ephod, long enough to draw them up to the level of his neck on either side, and folded over in front of him a little below his shoulders. The onyx stones were attached to them, one on the right shoulder strap and the other on the left shoulder strap, and the gold settings were placed at the ends of the straps in front of his shoulders. The two gold braided chains were inserted through the two gold rings of the Breastplate that were on the two upper ends of its breadth, one on the right and the other on the left, and the two ends of the right chain were attached to the gold setting on the right, and the two ends of the left chain were likewise attached to the setting on the left shoulder. Consequently, the Breastplate hung from the gold settings of the Ephod upon his heart, in front of him. There were another two rings on the two lower corners of the Breastplate, and facing them were two rings on the two shoulder straps of the Ephod, below, on the lower end that was attached to the belt. The lower rings of the Breastplate were level with the rings on the Ephod, lying one upon the other, and he would link them with a cord of turquoise wool inserted into the rings of the Ephod and the Breastplate so that the bottom of the Breastplate be anchored to the belt of the Ephod and not move about and become separated, swinging back and forth.		וְעָשׂוּ אֶת־הָֽאֵפֹד. אִם בָּאתִי לְפָרֵשׁ מַעֲשֵׂה הָאֵפוֹד וְהַחֹשֶׁן עַל סֵדֶר הַמִּקְרָאוֹת, הֲרֵי פֵּרוּשָׁן פְּרָקִים, וְיִשְׁגֶה הַקּוֹרֵא בְּצֵרוּפָן, לְכָךְ אֲנִי כוֹתֵב מַעֲשֵׂיהֶם כְּמוֹת שֶׁהוּא, לְמַעַן יָרוּץ הַקּוֹרֵא בוֹ, וְאַחַר כָּךְ אֲפָרֵשׁ עַל סֵדֶר הַמִּקְרָאוֹת. הָאֵפוֹד עָשׂוּי כְּמִין סִינָר שֶׁל נָשִׁים רוֹכְבוֹת סוּסִים, וְחוֹגֵר אוֹתוֹ מֵאֲחוֹרָיו כְּנֶגֶד לִבּוֹ לְמַטָּה מֵאֲצִילָיו, רָחְבּוֹ כְּמִדַּת רֹחַב גַּבּוֹ שֶׁל אָדָם וְיוֹתֵר, וּמַגִּיעַ עַד עֲקֵבָיו, וְהַחֵשֶׁב מְחֻבָּר בְּרֹאשׁוֹ עַל פְּנֵי רָחְבּוֹ מַעֲשֵׂה אוֹרֵג, וּמַאֲרִיךְ לְכָאן וּלְכָאן כְּדֵי לְהַקִּיף וְלַחְגֹּר בּוֹ, וְהַכְּתֵפוֹת מְחֻבָּרוֹת בַּחֵשֶׁב, אֶחָד לְיָמִין וְאֶחָד לִשְׂמֹאל, מֵאֲחוֹרֵי הַכֹּהֵן, לִשְׁנֵי קְצוֹת רָחְבּוֹ שֶׁל סִינָר, וּכְשֶׁזּוֹקְפָן עוֹמְדוֹת לוֹ עַל שְׁתֵּי כְתֵפָיו, וְהֵן כְּמִין שְׁתֵּי רְצוּעוֹת עֲשׂוּיוֹת מִמִּין הָאֵפוֹד, אֲרֻכּוֹת כְּדֵי שִׁעוּר לְזָקְפָן אֵצֶל צַוָּארוֹ מִכָּאן וּמִכָּאן וְנִקְפָּלוֹת לְפָנָיו לְמַטָּה מִכְּתֵפָיו מְעַט, וְאַבְנֵי הַשֹּׁהַם קְבוּעוֹת בָּהֶם, אַחַת עַל כֶּתֶף יָמִין וְאַחַת עַל כֶּתֶף שְׂמֹאל, וְהַמִּשְׁבְּצוֹת נְתוּנוֹת בְּרָאשֵׁיהֶם לִפְנֵי כְּתֵפָיו, וּשְׁתֵּי עֲבוֹתוֹת הַזָּהָב תְּחוּבוֹת בִּשְׁתֵּי טַבָּעוֹת שֶׁבַּחֹשֶׁן, בִּשְׁנֵי קְצוֹת רָחְבּוֹ הָעֶלְיוֹן, אַחַת לְיָמִין וְאַחַת לִשְׂמֹאל, וּשְׁנֵי רָאשֵׁי הַשַּׁרְשֶׁרֶת תְּקוּעִין בַּמִּשְׁבֶּצֶת לַיָּמִין וְכֵן שְׁנֵי רָאשֵׁי הַשַּׁרְשֶׁרֶת הַשְּׂמָאלִית תְּקוּעִין בַּמִּשְׁבֶּצֶת שֶׁבְּכָתֵף שְׂמֹאל, נִמְצָא הַחֹשֶׁן תָּלוּי בְּמִשְׁבְּצוֹת הָאֵפוֹד עַל לִבּוֹ מִלְּפָנָיו, וְעוֹד שְׁתֵּי טַבָּעוֹת בִּשְׁנֵי קְצוֹת הַחֹשֶׁן בְּתַחְתִּיתוֹ, וּכְנֶגְדָּם שְׁתֵּי טַבָּעוֹת בִּשְׁתֵּי כִּתְפוֹת הָאֵפוֹד מִלְּמַטָּה, בְּרֹאשׁוֹ הַתַּחְתּוֹן הַמְּחֻבָּר בַּחֵשֶׁב; טַבְּעוֹת הַחֹשֶׁן אֶל מוּל טַבְּעוֹת הָאֵפוֹד שׁוֹכְבִים זֶה עַל זֶה, וּמְרַכְּסָן בִּפְתִיל תְּכֵלֶת תָּחוּב בְּטַבְּעוֹת הָאֵפוֹד וְהַחֹשֶׁן, שֶׁיְּהֵא תַּחְתִּית הַחֹשֶׁן דָּבוּק לְחֵשֶׁב הָאֵפוֹד וְלֹא יְהֵא נָד וְנִבְדָּל, הוֹלֵךְ וְחוֹזֵר:
זָהָב תְּכֵלֶת וְאַרְגָּמָן תּוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר - Gold, turquoise [wool], purple [wool], scarlet [wool], and twined linen. All these five materials were twined into each thread. They would beat out the gold into thin sheets, cut out threads from them, and then spin them – one gold thread with six strands of turquoise wool, another gold thread with six strands of purple wool, and similarly with the scarlet wool, and similarly with the linen – for the thread of each material was composed of six strands, and a thread of gold was spun with each of them. Afterward, all the threads were twined together into one thread, and thus each thread was twined from 28 strands. So is it stated explicitly in Tractate Yoma, 14 being derived from this following verse: “They hammered out the sheets of gold and he cut them into threads to be intertwined” – the gold threads – “with the turquoise, purple, and scarlet wool…,” 15 from which we learn that a thread of gold was intertwined with each material.		זָהָב תְּכֵלֶת וְאַרְגָּמָן תּוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר. חֲמֵשֶׁת מִינִים הַלָּלוּ שְׁזוּרִין בְּכָל חוּט וָחוּט; הָיוּ מְרַדְּדִין אֶת הַזָּהָב כְּמִין טַסִּין דַּקִּין וְקוֹצְצִין פְּתִילִים מֵהֶם, וְטוֹוִין אוֹתוֹ חוּט שֶׁל זָהָב עִם שִׁשָּׁה חוּטִין שֶׁל תְּכֵלֶת, וְחוּט שֶׁל זָהָב עִם שִׁשָּׁה חוּטִין שֶׁל אַרְגָּמָן, וְכֵן בְּתוֹלַעַת שָׁנִי וְכֵן בַּשֵּׁשׁ – שֶׁכָּל הַמִּינִין חוּטָן כָּפוּל שִׁשָּׁה וְחוּט שֶׁל זָהָב עִם כָּל אֶחָד וְאֶחָד – וְאַחַר כָּךְ שׁוֹזֵר אֶת כֻּלָּם כְּאֶחָד, נִמְצָא חוּטָן כָּפוּל כ"ח, וְכֵן מְפֹרָשׁ בְּמַסֶּכֶת יוֹמָא, וְלָמֵד מִן הַמִּקְרָא הַזֶּה וַיְרַקְּעוּ אֶת פַּחֵי הַזָּהָב וְקִצֵּץ פְּתִילִם לַעֲשׂוֹת – אֶת פְּתִילֵי הַזָּהָב – בְּתוֹךְ הַתְּכֵלֶת וּבְתוֹךְ הָאַרְגָּמָן וְגוֹ', לָמַדְנוּ שֶׁחוּט שֶׁל זָהָב שָׁזוּר עִם כָּל מִין וָמִין:
מַֽעֲשֵׂה חשֵֽׁב - I have already explained 16 that this refers to weaving on two opposite surfaces, where the designs on its two sides do not resemble one another.		מַֽעֲשֵׂה חשֵֽׁב. כְּבָר פֵּרַשְׁתִּי שֶׁהוּא אֲרִיגַת שְׁתֵּי קִירוֹת, שֶׁאֵין צוּרוֹת שְׁנֵי עֲבָרֶיהָ דּוֹמוֹת זוֹ לָזוֹ:
7It must have two shoulder straps attached to its top at its two visible ends, attached by sewing.		זשְׁתֵּ֧י כְתֵפֹ֣ת חֹֽבְרֹ֗ת יִֽהְיֶה־לּ֛וֹ אֶל־שְׁנֵ֥י קְצוֹתָ֖יו וְחֻבָּֽר:
שְׁתֵּי כְתֵפֹת וגו' - Two shoulder straps… The apron was the lower part of the Ephod and חֵשֶׁב הָאֵפֹד was the belt attached to it above, similar to the apron of women riding on a horse. At the priest’s back were attached to the belt two pieces of material like two wide straps, one for each shoulder, which were raised onto his two shoulders until they folded over in front of him against his chest, and by their being attached to the rings of the Breastplate they were held in front of him, over his heart, so that they did not fall, as is explained in that passage. They were thus stood upright over his shoulders, and the two onyx stones were affixed to them, one on each strap.		שְׁתֵּי כְתֵפֹת וגו'. הַסִּינָר מִלְּמַטָּה וְחֵשֶׁב הָאֵפוֹד הִיא הַחֲגוֹרָה, וּצְמוּדָה לוֹ מִלְמַעְלָה דֻּגְמַת סִינַר הַנָּשִׁים, וּמִגַּבּוֹ שֶׁל כֹּהֵן הָיוּ מְחֻבָּרוֹת בַּחֵשֶׁב שְׁתֵּי חֲתִיכוֹת כְּמִין שְׁתֵּי רְצוּעוֹת רְחָבוֹת, אַחַת כְּנֶגֶד כָּל כָּתֵף וְכָתֵף, וְזוֹקְפָן עַל שְׁתֵּי כִתְפוֹתָיו עַד שֶׁנִּקְפָּלוֹת לְפָנָיו כְּנֶגֶד הֶחָזֶה, וְעַל יְדֵי חִבּוּרָן לְטַבְּעוֹת הַחֹשֶׁן נֶאֱחָזִין מִלְּפָנָיו כְּנֶגֶד לִבּוֹ שֶׁאֵין נוֹפְלוֹת, כְּמוֹ שֶׁמְּפֹרָשׁ בָּעִנְיָן, וְהָיוּ זְקוּפוֹת וְהוֹלְכוֹת כְּנֶגֶד כְּתֵפָיו וּשְׁתֵּי אַבְנֵי הַשֹׁהַם קְבוּעוֹת בָּהֶן אַחַת בְּכָל אַחַת:
אֶל־שְׁנֵי קְצוֹתָיו - At its two ends - i.e., to the width of the Ephod, for its width was only as wide as the back of the priest; and its height reached until the priest’s elbows, called “codes” in Old French, as it says: לֹא יַחְגְּרוּ בַּיָּזַע, 17 meaning: “they must not gird themselves in a place of sweat (זֵעָה),” i.e., not above their elbows nor below their waist, but at the level of their elbows.		אֶל־שְׁנֵי קְצוֹתָיו. אֶל רָחְבּוֹ שֶׁל אֵפוֹד, שֶׁלֹּא הָיָה רָחְבּוֹ אֶלָּא כְּנֶגֶד גַּבּוֹ שֶׁל כֹּהֵן וְגָבְהוֹ עַד כְּנֶגֶד הָאֲצִילִים, שֶׁקּוֹרִין קודי"ש בְּלַעַז, שֶׁנֶּ' לֹא יַחְגְּרוּ בַּיָּזַע (יחזקאל מ"ד) – אֵין חוֹגְרִין בִּמְקוֹם זֵיעָה, לֹא לְמַעְלָה מֵאֲצִילֵיהֶם וְלֹא לְמַטָּה מִמָּתְנֵיהֶם אֶלָּא כְּנֶגֶד אֲצִילֵיהֶם:
וְחֻבָּֽר - (lit.) And it will be attached - i.e., the Ephod and these two shoulder straps of the Ephod must be attached below, onto the belt, by sewing. The artisan must not weave them together with the Ephod itself, but must weave them separately and afterwards attach them to the Ephod.		וְחֻבָּֽר. הָאֵפוֹד עִם אוֹתָן שְׁתֵּי כִתְפוֹת הָאֵפוֹד יְחַבֵּר אוֹתָם בְּמַחַט לְמַטָּה בַּחֵשֶׁב, וְלֹא יֶאֶרְגֵם עִמּוֹ אֶלָּא אוֹרְגָם לְבַד וְאַחַר כָּךְ מְחַבְּרָם:
8The belt that fastens it and that is above it must be made like it, of one piece with it, woven out of threads composed of gold, turquoise wool, purple wool, scarlet wool, and twined linen.		חוְחֵ֤שֶׁב אֲפֻדָּתוֹ֙ אֲשֶׁ֣ר עָלָ֔יו כְּמַֽעֲשֵׂ֖הוּ מִמֶּ֣נּוּ יִֽהְיֶ֑ה זָהָ֗ב תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֥שׁ מָשְׁזָֽר:
וְחֵשֶׁב אֲפֻדָּתוֹ - The belt (lit.) of its adornment - means: and the belt by which he beautifies it and prepares it for the priest to wear so that it ornaments him.		וְחֵשֶׁב אֲפֻדָּתוֹ. וְחָגוֹר שֶׁעַל יָדוֹ הוּא מְאַפְּדוֹ וּמְתַקְּנֵהוּ לַכֹּהֵן וּמְקַשְּׁטוֹ:
אֲשֶׁר עָלָיו - That is above it - i.e., at the top edge of the apron, is the belt.		אֲשֶׁר עָלָיו. לְמַעְלָה בִּשְׂפַת הַסִּינָר, הִיא הַחֲגוֹרָה:
כְּמַֽעֲשֵׂהוּ - (lit.) Like its making - i.e., just as the apron was woven – with interwoven designs and from the five specified materials, so was the belt woven – with interwoven designs and from these five materials.		כְּמַֽעֲשֵׂהוּ. כַּאֲרִיגַת הַסִּינָר מַעֲשֵׂה חוֹשֵׁב וּמֵחֲמֵשֶׁת מִינִים, כָּךְ אֲרִיגַת הַחֵשֶׁב מַעֲשֵׂה חוֹשֵׁב וּמֵחֲמֵשֶׁת מִינִין:
מִמֶּנּוּ יִֽהְיֶה - (lit.) It will be from it - i.e., it must be woven with the Ephod, but do not weave it separately and then attach it to the Ephod.		מִמֶּנּוּ יִֽהְיֶה. עִמּוֹ יִהְיֶה אָרוּג וְלֹא יַאַרְגֶנּוּ לְבַד וִיחַבְּרֶנּוּ:
9You must take the two onyx stones and engrave on them the names of the sons of Israel—		טוְלָ֣קַחְתָּ֔ אֶת־שְׁתֵּ֖י אַבְנֵי־שֹׁ֑הַם וּפִתַּחְתָּ֣ עֲלֵיהֶ֔ם שְׁמ֖וֹת בְּנֵ֥י יִשְׂרָאֵֽל:
10six of their names on one stone, and the remaining six names on the second stone—in the order of their birth.		ישִׁשָּׁה֙ מִשְּׁמֹתָ֔ם עַ֖ל הָאֶ֣בֶן הָֽאֶחָ֑ת וְאֶת־שְׁמ֞וֹת הַשִּׁשָּׁ֧ה הַנּֽוֹתָרִ֛ים עַל־הָאֶ֥בֶן הַשֵּׁנִ֖ית כְּתֽוֹלְדֹתָֽם:
כְּתֽוֹלְדֹתָֽם - (lit.) By their offspring - means here: “according to the order in which they were born,” i.e., Reuben, Simeon, Levi, Judah, Dan, and Naphtali on one stone, and on the other: Gad, Asher, Issachar, Zebulun, Joseph, and Benjamin spelled in full (בִּנְיָמִין with a י following the מ), for so it is spelled in the account of his birth. There were thus 25 letters on each stone.		כְּתֽוֹלְדֹתָֽם. כַּסֵּדֶר שֶׁנּוֹלְדוּ – רְאוּבֵן, שִׁמְעוֹן, לֵוִי, יְהוּדָה, דָּן, נַפְתָלִי עַל הָאַחַת, וְעַל הַשְּׁנִיָּה גָּד, אָשֵׁר, יִשָּׂשכָר זְבוּלֻן, יוֹסֵף, בִּנְיָמִין מָלֵא, שֶׁכֵּן הוּא כָתוּב בִּמְקוֹם תּוֹלַדְתּוֹ, כ"ה אוֹתִיּוֹת בְּכָל אַחַת וְאַחַת:
11You must engrave the two stones with the names of Israel’s sons like a signet ring is engraved by a jeweler, and you must encase them in gold settings.		יאמַֽעֲשֵׂ֣ה חָרַשׁ֘ אֶ֒בֶן֒ פִּתּוּחֵ֣י חֹתָ֗ם תְּפַתַּח֙ אֶת־שְׁתֵּ֣י הָֽאֲבָנִ֔ים עַל־שְׁמֹ֖ת בְּנֵ֣י יִשְׂרָאֵ֑ל מֻֽסַבֹּ֛ת מִשְׁבְּצ֥וֹת זָהָ֖ב תַּֽעֲשֶׂ֥ה אֹתָֽם:
מַֽעֲשֵׂה חָרַשׁ אֶבֶן - means: “the work of an artisan of precious stones”; i.e., this word חָרַשׁ is directly connected to the following word and is therefore vocalized with a patach at the end. Similarly we find: “an artisan of wood (חָרַשׁ עֵצִים) stretches out a line”; 18 and similarly: “an artisan of iron (חָרַשׁ בַּרְזֶל) uses an ax” 19 – all these instances of חָרַשׁ are construct forms and are therefore vocalized with a patach.		מַֽעֲשֵׂה חָרַשׁ אֶבֶן. מַעֲשֵׂה אֻמָּן שֶׁל אֲבָנִים, חָרַשׁ זֶה דָּבוּק הוּא לַתֵּבָה שֶׁלְּאַחֲרָיו וּלְפִיכָךְ הוּא נָקוּד פַּתָּח בְּסוֹפוֹ, וְכֵן חָרַשׁ עֵצִים נָטָה קָו (ישעיהו מ"ד) – חָרָשׁ שֶׁל עֵצִים, וְכֵן חָרַשׁ בַּרְזֶל מַעֲצָד, (שם), כָּל אֵלֶּה דְּבוּקִים וּפְתוּחִים:
פִּתּוּחֵי חֹתָם - Its meaning is as Onkelos translates it: כְּתַב מְפָרַשׁ כִּגְלוֹף דְּעִזְקָא “distinct writing like the engraving of a signet ring,” i.e., the letters were etched into the stones just like one etches the seals of rings used to seal letters – a recognizable and distinct inscription.		פִּתּוּחֵי חֹתָם. כְּתַרְגּוּמוֹ כְּתַב מְפָרַשׁ כִּגְלֹף דְּעִזְקָא, חֲרוּצוֹת הָאוֹתִיּוֹת בְּתוֹכָן כְּמוֹ שֶׁחוֹרְצִין חוֹתְמֵי טַבָּעוֹת שֶׁהֵם לַחְתֹּם אִגְּרוֹת – כְּתָב נִכָּר וּמְפֹרָשׁ:
עַל־שְׁמֹת - is the same as\ בִּשְׁמוֹת – “with the names of.”		עַל־שְׁמֹת. כְּמוֹ בִּשְׁמֹת:
מֻֽסַבֹּת מִשְׁבְּצוֹת - (lit.) Surrounded by settings - means: the precious stones were encased in gold settings, i.e., that he sets the location of the stone as a recess in the gold the same size as the stone, and he inserts it into the setting, the setting thus surrounding the stone on all sides. He then attaches the settings to the shoulder straps of the Ephod.		מֻֽסַבֹּת מִשְׁבְּצוֹת. מֻקָּפוֹת הָאֲבָנִים בְּמִשְׁבְּצוֹת זָהָב, שֶׁעוֹשֶׂה מוֹשַׁב הָאֶבֶן בְּזָהָב כְּמִין גֻּמָּא לְמִדַּת הָאֶבֶן וּמְשַׁקְּעָהּ בַּמִּשְׁבֶּצֶת, נִמְצֵאת הַמִּשְׁבֶּצֶת סוֹבֶבֶת אֶת הָאֶבֶן סָבִיב וּמְחַבֵּר הַמִּשְׁבְּצוֹת בְּכִתְפוֹת הָאֵפוֹד:
12You must affix the two stones to the upper ends of the shoulder straps of the Ephod as stones of remembrance of the sons of Israel. Aaron must carry their names on his two shoulders before God as a remembrance.		יבוְשַׂמְתָּ֞ אֶת־שְׁתֵּ֣י הָֽאֲבָנִ֗ים עַ֚ל כִּתְפֹ֣ת הָֽאֵפֹ֔ד אַבְנֵ֥י זִכָּרֹ֖ן לִבְנֵ֣י יִשְׂרָאֵ֑ל וְנָשָׂא֩ אַֽהֲרֹ֨ן אֶת־שְׁמוֹתָ֜ם לִפְנֵ֧י יְהֹוָ֛ה עַל־שְׁתֵּ֥י כְתֵפָ֖יו לְזִכָּרֹֽן:
לְזִכָּרֹֽן - As a remembrance - i.e., so that the Holy One, blessed be He, see the names of the tribes written before Him and remember their righteousness.		לְזִכָּרֹֽן. שֶׁיְּהֵא רוֹאֶה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַשְּׁבָטִים כְּתוּבִים לְפָנָיו וְיִזְכֹּר צִדְקָתָם:

Footnotes

Menachot 86a.

Numbers 28:6.

Leviticus 6:13.

Leviticus 24:8.

Menachot 89a.

2 Samuel 6:14.

Yoma 72a.

Second Portion

Shemot (Exodus) Chapter 28

13You must make gold settings.		יגוְעָשִׂ֥יתָ מִשְׁבְּצֹ֖ת זָהָֽב:
וְעָשִׂיתָ מִשְׁבְּצֹת - You must make [gold] settings. The minimum number implied by the plural מִשְׁבְּצֹת is two. In this passage, Scripture explains to you only part of their purpose, but in the account of the Breastplate it completes this explanation.		וְעָשִׂיתָ מִשְׁבְּצֹת. מִעוּט מִשְׁבְּצוֹת שְׁתַּיִם; וְלֹא פֵּרֵשׁ לְךָ עַתָּה בְּפָרָשָׁה זוֹ אֶלָּא מִקְּצָת צָרְכָּן, וּבְפָרָשַׁת הַחֹשֶׁן גּוֹמֵר לְךָ פֵּרוּשָׁן:
14You will make two braided chains of pure gold, which will be affixed at the upper edge of the Breastplate, and fasten these braided chains to the gold settings.		ידוּשְׁתֵּ֤י שַׁרְשְׁרֹת֙ זָהָ֣ב טָה֔וֹר מִגְבָּלֹ֛ת תַּֽעֲשֶׂ֥ה אֹתָ֖ם מַֽעֲשֵׂ֣ה עֲבֹ֑ת וְנָֽתַתָּ֛ה אֶת־שַׁרְשְׁרֹ֥ת הָֽעֲבֹתֹ֖ת עַל־הַמִּשְׁבְּצֹֽת:
שַׁרְשְׁרֹת זָהָב - are chains.		שַׁרְשְׁרֹת זָהָב. שַׁלְשְׁלָאוֹת:
מִגְבָּלֹת - means: at the bordering edge of the Breastplate - תַּעֲשֶׂה אֹתָם – (lit.) “you must make them.”		מִגְבָּלֹת. לְסוֹף גְּבוּל הַחֹשֶׁן תַּעֲשֶׂה אוֹתָם:
מַֽעֲשֵׂה עֲבֹת - means: “by a method of braiding threads,” i.e., not by the method of holes and links such as is used to form those chains made for pulling buckets from pits, but rather like those chains made for incense-burners, called “enzenseyrs” in Old French.		מַֽעֲשֵׂה עֲבֹת. מַעֲשֵׂה קְלִיעַת חוּטִין, וְלֹא מַעֲשֵׂה נְקָבִים וּכְפָלִים כְּאוֹתָן שֶׁעוֹשִׂין לְבוֹרוֹת, אֶלָּא כְּאוֹתָן שֶׁעוֹשִׂין לְעַרְדַּסְקָאוֹת שֶׁקּוֹרִין אנשנשוי"רש בְּלַעַז:
וְנָֽתַתָּה אֶת־שַׁרְשְׁרֹת - (lit.) And you will put the chains - of braids – i.e., that are made by braided work – upon these settings. Here, in this part of the text, is not the place of the command to make the chains or the command to affix them, and the word תַּעֲשֶׂה stated here does not denote a command, nor does the word וְנָתַתָּה stated here denote a command, but future action, for in the passage about the Breastplate Scripture returns to the subject of the chains and commands us to make them and affix them. The description of the chains is written here only to indicate part of the purpose of the settings that Scripture commanded to make with the Ephod, and thus it wrote it here to say: these settings will be necessary when you make chains for the edge of the Breastplate, for you will fasten them to these settings.		וְנָֽתַתָּה אֶת־שַׁרְשְׁרֹת. שֶׁל עֲבוֹתוֹת הָעֲשׂוּיוֹת מַעֲשֵׂה עֲבוֹת עַל מִשְׁבְּצוֹת הַלָּלוּ; וְלֹא זֶה הוּא מְקוֹם צַוָּאַת עֲשִׂיָּתָן שֶׁל שַׁרְשְׁרוֹת, וְלֹא צַוָּאַת קְבִיעָתָן, אֵין תַּעֲשֶׂה הָאָמוּר כָּאן לְשׁוֹן צִוּוּי, וְאֵין וְנָתַתָּה הָאָמוּר כָּאן לְשׁוֹן צִוּוּי, אֶלָּא לְשׁוֹן עָתִיד, כִּי בְּפָרָשַׁת הַחֹשֶׁן חוֹזֵר וּמְצַוֶּה עַל עֲשִׂיָּתָן וְעַל קְבִיעָתָן, וְלֹא נִכְתַּב כָּאן אֶלָּא לְהוֹדִיעַ מִקְּצַת צֹרֶךְ הַמִּשְׁבְצוֹת שֶׁצִּוָּה לַעֲשׂוֹת עִם הָאֵפוֹד, וְכָתַב לְךָ זֹאת לוֹמַר לְךָ הַמִּשְׁבְּצוֹת הַלָּלוּ יִזָּקְקוּ לְךָ, לִכְשֶׁתַּעֲשֶׂה שַׁרְשְׁרוֹת מִגְבָּלוֹת עַל הַחֹשֶׁן, תִּתְּנֵם עַל הַמִּשְׁבְּצוֹת הַלָּלוּ:
15You must make a Breastplate of Judgment of woven design. You must make it as the Ephod is made: with threads composed of gold, turquoise wool, purple wool, scarlet wool, and twined linen.		טווְעָשִׂ֜יתָ ח֤שֶׁן מִשְׁפָּט֙ מַֽעֲשֵׂ֣ה חשֵׁ֔ב כְּמַֽעֲשֵׂ֥ה אֵפֹ֖ד תַּֽעֲשֶׂ֑נּוּ זָ֠הָ֠ב תְּכֵ֨לֶת וְאַרְגָּמָ֜ן וְתוֹלַ֧עַת שָׁנִ֛י וְשֵׁ֥שׁ מָשְׁזָ֖ר תַּֽעֲשֶׂ֥ה אֹתֽוֹ:
חשֶׁן מִשְׁפָּט - A Breastplate of Judgment. It is so called because it atones for miscarriage of justice. Another explanation: It is called מִשְׁפָּט because it provides clear statements through the urim and tumim and its promises come true; “deresnement” in Old French (“proving a claim”) – for the term מִשְׁפָּט may be used in one of three senses: the claims of the parties in a lawsuit; the verdict; and the sentence, whether it be a punishment of death, a punishment of lashes, or monetary punishment, and it is used here in the second sense, that of “clarification of a matter,” for the Breastplate makes its statements explicit and clear.		חשֶׁן מִשְׁפָּט. שֶׁמְּכַפֵּר עַל קִלְקוּל הַדִּין. דָּבָר אַחֵר, מִשְׁפָּט שֶׁמְּבָרֵר דְּבָרָיו וְהַבְטָחָתוֹ אֱמֶת, דריש"נטנט בְּלַעַז; שֶׁהַמִּשְׁפָּט מְשַׁמֵּשׁ שָׁלֹשׁ לְשׁוֹנוֹת, דִּבְרֵי טַעֲנוֹת הַבַּעֲלֵי דִּינִים וּגְמַר הַדִּין וְעֹנֶשׁ הַדִּין, אִם עֹנֶשׁ מִיתָה, אִם עֹנֶשׁ מַכּוֹת, אִם עֹנֶשׁ מָמוֹן, וְזֶה מְשַׁמֵּשׁ לְשׁוֹן בֵּרוּר דְּבָרִים, שֶׁמְּפָרֵשׁ וּמְבָרֵר דְּבָרָיו:
כְּמַֽעֲשֵׂה אֵפֹד - As the Ephod is made - i.e., with interwoven designs and from the five specified materials.		כְּמַֽעֲשֵׂה אֵפֹד. מַעֲשֵׂה חוֹשֵׁב וּמֵחֲמֵשֶׁת מִינִין:
16It must be square when folded over, a span long and a span wide.		טזרָב֥וּעַ יִֽהְיֶ֖ה כָּפ֑וּל זֶ֥רֶת אָרְכּ֖וֹ וְזֶ֥רֶת רָחְבּֽוֹ:
זֶרֶת אָרְכּוֹ וְזֶרֶת רָחְבּֽוֹ - A span long and a span wide - when folded and placed in front of him over his heart, as it says: “they will be over Aaron’s heart,” 1 hanging from the shoulder straps of the Ephod that came up from behind him onto his shoulders and were folded over to descend a little way in front of him, and the Breastplate hung from them by the golden chains and rings, as is explained further on in this account.		זֶרֶת אָרְכּוֹ וְזֶרֶת רָחְבּֽוֹ. כָּפוּל; וּמֻטָּל לוֹ לְפָנָיו כְּנֶגֶד לִבּוֹ, שֶׁנֶּאֱמַר וְהָיוּ עַל לֵב אַהֲרֹן, תָּלוּי בְּכִתְפוֹת הָאֵפוֹד הַבָּאוֹת מֵאֲחוֹרָיו עַל כְּתֵפָיו וְנִקְפָּלוֹת וְיוֹרְדוֹת לְפָנָיו מְעַט, וְהַחֹשֶׁן תָּלוּי בָּהֶן בְּשַׁרְשְׁרוֹת וְטַבָּעוֹת כְּמוֹ שֶׁמְּפֹרָשׁ בָּעִנְיָן:
17You must set it with gems mounted in gold settings. There must be four rows of gems: The first row must comprise a carnelian, an emerald, and a topaz.		יזוּמִלֵּאתָ֥ בוֹ֙ מִלֻּ֣אַת אֶ֔בֶן אַרְבָּעָ֖ה טוּרִ֣ים אָ֑בֶן ט֗וּר אֹ֤דֶם פִּטְדָה֙ וּבָרֶ֔קֶת הַטּ֖וּר הָֽאֶחָֽד:
וּמִלֵּאתָ בוֹ - (lit.) You must fill it. On account of the fact that the gems fill (מְמַלְּאוֹת) the recesses of the settings prepared for them, Scripture uses the term מִלּוּאִים “filling” regarding them.		וּמִלֵּאתָ בוֹ. עַל שֵׁם שֶׁהָאֲבָנִים מְמַלְּאוֹת גֻּמּוֹת הַמִּשְׁבְּצוֹת הַמְתֻקָּנוֹת לָהֶן, קוֹרֵא אוֹתָן בִּלְשׁוֹן מִלּוּאִים:
18The second row: a red garnet, a sapphire, and a diamond.		יחוְהַטּ֖וּר הַשֵּׁנִ֑י נֹ֥פֶךְ סַפִּ֖יר וְיָֽהֲלֹֽם:
19The third row: a zircon, an agate, and an amethyst.		יטוְהַטּ֖וּר הַשְּׁלִישִׁ֑י לֶ֥שֶׁם שְׁב֖וֹ וְאַחְלָֽמָה:
20The fourth row: an aquamarine, an onyx, and a jasper. The stones must be encased in gold in their mountings.		כוְהַטּוּר֙ הָֽרְבִיעִ֔י תַּרְשִׁ֥ישׁ וְשֹׁ֖הַם וְיָֽשְׁפֵ֑ה מְשֻׁבָּצִ֥ים זָהָ֛ב יִֽהְי֖וּ בְּמִלּֽוּאֹתָֽם:
מְשֻׁבָּצִים זָהָב יִֽהְיוּ - Encased in gold - i.e., the rows of gems must be so – בְּמִלּוּאֹתָם (lit.) “in their filling” i.e., they must be surrounded by gold settings, each one’s depth of the correct size so as to be filled by the thickness of the gem. That is the meaning of the term בְּמִלּוּאֹתָם: that the depth of the settings is to be of a size that will be filled by the thickness of the gems – no less and no more.		מְשֻׁבָּצִים זָהָב יִֽהְיוּ. הַטּוּרִים במלואתם – מֻקָּפִים מִשְׁבְּצוֹת זָהָב בְּעֹמֶק שִׁעוּר שֶׁיִּתְמַלֵּא בְּעֹבִי הָאֶבֶן, זֶהוּ לְשׁוֹן בְּמִלּוּאֹתָם, כְּשִׁעוּר מִלּוּי עָבְיָן שֶׁל אֲבָנִים יִהְיֶה עֹמֶק הַמִּשְׁבְּצוֹת, לֹא פָחוֹת וְלֹא יוֹתֵר:
21The gems will bear the names of Israel's sons, all 12 by name; each one’s name must be engraved as on a signet ring, for all 12 tribes.		כאוְ֠הָֽאֲבָנִ֠ים תִּֽהְיֶ֜יןָ עַל־שְׁמֹ֧ת בְּנֵֽי־יִשְׂרָאֵ֛ל שְׁתֵּ֥ים עֶשְׂרֵ֖ה עַל־שְׁמֹתָ֑ם פִּתּוּחֵ֤י חוֹתָם֙ אִ֣ישׁ עַל־שְׁמ֔וֹ תִּֽהְיֶ֕יןָ לִשְׁנֵ֥י עָשָׂ֖ר שָֽׁבֶט:
אִישׁ עַל־שְׁמוֹ - Each one’s name. According to the order of their birth was the order of the stones: the carnelian for Reuben, the emerald for Simeon, and so on for all of them.		אִישׁ עַל־שְׁמוֹ. כְּסֵדֶר תּוֹלְדוֹתָם סֵדֶר הָאֲבָנִים, אֹדֶם לִרְאוּבֵן, פִּטְדָה לְשִׁמְעוֹן, וְכֵן כֻּלָּם:
22You must make two pure gold chains, braided like cords, for attaching the top edge of the Breastplate:		כבוְעָשִׂ֧יתָ עַל־הַח֛שֶׁן שַׁרְשֹׁ֥ת גַּבְלֻ֖ת מַֽעֲשֵׂ֣ה עֲבֹ֑ת זָהָ֖ב טָהֽוֹר:
עַל־הַחשֶׁן - (lit., “on the Breastplate”) – means here: for the Breastplate. i.e., to link them with its rings, as is explained further on in this account.		עַל־הַחשֶׁן. בִּשְׁבִיל הַחֹשֶׁן, לְקָבְעָם בְּטַבְּעוֹתָיו, כְּמוֹ שֶׁמְּפֹרָשׁ לְמַטָּה בָעִנְיָן:
שַׁרְשֹׁת - This is a term related to שָׁרְשֵׁי אִילָן “roots of a tree,” which keep the tree firm and fixed into the ground; so too, these chains hold the Breastplate in place, for by them it will hang from the straps of the Ephod, and they are the same two chains (שַׁרְשְׁרֹת) mentioned above in the passage regarding the settings. 2 Menachem ben Saruk also explains שַׁרְשְׁרֹת in the sense of שָׁרָשִׁים “roots,” and he says that the second ר is additional, similar to the ם in שִׁלְשׁוֹם and the ם in רֵיקָם. I, however, disagree with his opinion; rather, שַׁרְשֶׁרֶת in Biblical Hebrew is the same as שַׁלְשֶׁלֶת “chain” in Mishnaic Hebrew.		שַׁרְשֹׁת. לְשׁוֹן שָׁרְשֵׁי אִילָן, הַמְאַחֲזִין לָאִילָן לְהֵאָחֵז וּלְהִתָּקַע בָּאָרֶץ, אַף אֵלּוּ יִהְיוּ מְאַחֲזִין לַחֹשֶׁן שֶׁבָּהֶם יִהְיֶה תָלוּי בָּאֵפוֹד, וְהֵן שְׁתֵּי שַׁרְשְׁרוֹת הָאֲמוּרוֹת לְמַעְלָה בְּעִנְיַן הַמִּשְׁבְּצוֹת; וְאַף שַׁרְשְׁרוֹת פָּתַר מְנַחֵם בֶּן סָרוּק לְשׁוֹן שָׁרָשִׁים, וְאָמַר שֶׁהָרֵי"שׁ יְתֵרָה כְּמוֹ מ"ם שֶׁבְּשִׁלְשׁוֹם וּמ"ם שֶׁבְּרֵיקָם, וְאֵינִי רוֹאֶה אֶת דְּבָרָיו, אֶלָּא שַׁרְשֶׁרֶת בִּלְשׁוֹן עִבְרִית כְּשַׁלְשֶׁלֶת בִּלְשׁוֹן מִשְׁנָה:
גַּבְלֻת - means the same as מִגְבָּלוֹת (lit.) “positioned on the edge” mentioned above; 3 i.e., you must insert them into the rings so that they are on the edge (גְּבוּל) of the Breastplate. Every expression of גְּבוּל means “edge”; “asomayl” in Old French.		גַּבְלֻת. הוּא מִגְבָּלוֹת הָאָמוּר לְמַעְלָה, שֶׁתִּתְקָעֵם בַּטַּבָּעוֹת שֶׁיִּהְיוּ בִּגְבוּל הַחֹשֶׁן, וְכָל גְּבוּל לְשׁוֹן קָצֶה, אשומי"יל בְּלַעַז:
מַֽעֲשֵׂה עֲבֹת - means: braided work.		מַֽעֲשֵׂה עֲבֹת. מַעֲשֵׂה קְלִיעָה:
23You must make two gold rings for the Breastplate and attach the two rings to the two upper corners of the Breastplate.		כגוְעָשִׂ֨יתָ֙ עַל־הַח֔שֶׁן שְׁתֵּ֖י טַבְּע֣וֹת זָהָ֑ב וְנָֽתַתָּ֗ אֶת־שְׁתֵּי֙ הַטַּבָּע֔וֹת עַל־שְׁנֵ֖י קְצ֥וֹת הַחֽשֶׁן:
עַל־הַחשֶׁן. - (lit., “on the Breastplate”) – means here: for the Breastplate i.e., in order to link them to it. It is impossible, however, to say that the intention is that they are to be made on it at the outset, for if so, what is the meaning of the repeated statement: “and attach the two rings to the two upper corners of the Breastplate,” if they are already situated on it? Also, if this were the intention, it should have written directly at the beginning of the verse: וְעָשִׂיתָ עַל קְצוֹת הַחֹשֶׁן שְׁתֵּי טַבְּעוֹת זָהָב “You must make two gold rings on the corners of the Breastplate.” Similarly the words עַל הַחֹשֶׁן in the instruction regarding the chains 4 you must explain the same way, as explained there.		עַל־הַחשֶׁן. לְצֹרֶךְ הַחֹשֶׁן – כְּדֵי לְקָבְעָם בּוֹ: וְלֹא יִתָּכֵן לוֹמַר שֶׁתְּהֵא תְּחִלַּת עֲשִׂיָּתָן עָלָיו, שֶׁאִם כֵּן מַה הוּא שֶׁחוֹזֵר וְאוֹמֵר וְנָתַתָּ אֶת שְׁתֵּי הַטַּבָּעוֹת וַהֲלֹא כְבָר נְתוּנִין בּוֹ? הָיָה לוֹ לִכְתֹּב בִּתְחִלַּת הַמִּקְרָא וְעָשִׂיתָ עַל קְצוֹת הַחֹשֶׁן שְׁתֵּי טַבְּעוֹת זָהָב, וְאַף בְּשַׁרְשְׁרוֹת צָרִיךְ אַתָּה לִפְתֹּר כֵּן:
עַל־שְׁנֵי קְצוֹת הַחשֶׁן - (lit.) To the two ends of the Breastplate - i.e., to the two corners nearest to the neck – to the one on the right and the one on the left that are positioned facing the shoulder straps of the Ephod at the back.		עַל־שְׁנֵי קְצוֹת הַחשֶׁן. לִשְׁתֵּי פֵּאוֹת שֶׁכְּנֶגֶד הַצַּוָּאר, לַיְמָנִית וְלַשְּׂמָאלִית, הַבָּאִים מוּל כִּתְפוֹת הָאֵפוֹד:
24You must run the two gold braids through these two rings on the upper corners of the Breastplate.		כדוְנָֽתַתָּ֗ה אֶת־שְׁתֵּי֙ עֲבֹתֹ֣ת הַזָּהָ֔ב עַל־שְׁתֵּ֖י הַטַּבָּעֹ֑ת אֶל־קְצ֖וֹת הַחֽשֶׁן:
וְנָֽתַתָּה אֶת־שְׁתֵּי עֲבֹתֹת הַזָּהָב - You must run the two gold braids. These are the same שַׁרְשֹׁת גַּבְלֻת “chains at the edge” written above, 5 but there it did not specify where they are to be attached to the Breastplate, and now it explains to you that one must insert them into the rings on the Breastplate. You may be certain that these are the same as those stated before, for in parashat Eleh Fekudei (i.e., Pekudei) they are not mentioned twice.		וְנָֽתַתָּה אֶת־שְׁתֵּי עֲבֹתֹת הַזָּהָב. הֵן הֵן שַׁרְשׁוֹת גַּבְלוּת הַכְּתוּבוֹת לְמַעְלָה, וְלֹא פֵּרֵשׁ מְקוֹם קִבּוּעָן בַּחֹשֶׁן, עַכְשָׁו מְפָרֵשׁ לְךָ שֶׁיְּהֵא תוֹחֵב אוֹתָן בַּטַּבָּעוֹת; וְתֵדַע לָךְ שֶׁהֵן הֵן הָרִאשׁוֹנוֹת, שֶׁהֲרֵי בְּפָרָשַׁת אֵלֶּה פְקוּדֵי לֹא הֻכְפְּלוּ:
25You must attach the two ends of each of the two braids to the two gold settings that you must affix toward the front of the shoulder straps of the Ephod.		כהוְאֵ֨ת שְׁתֵּ֤י קְצוֹת֙ שְׁתֵּ֣י הָֽעֲבֹתֹ֔ת תִּתֵּ֖ן עַל־שְׁתֵּ֣י הַמִּשְׁבְּצ֑וֹת וְנָֽתַתָּ֛ה עַל־כִּתְפ֥וֹת הָֽאֵפֹ֖ד אֶל־מ֥וּל פָּנָֽיו:
וְאֵת שְׁתֵּי קְצוֹת - And the two ends - belonging to “the two braids,” i.e., the two ends of each one –		וְאֵת שְׁתֵּי קְצוֹת. שֶׁל שתי עבתת, שְׁנֵי רָאשֵׁיהֶם שֶׁל כָּל אַחַת.
תִּתֵּן עַל־שְׁתֵּי הַמִּשְׁבְּצוֹת - You must attach to the two settings. These are the same settings written above 6 between the passage regarding the Breastplate and the passage regarding the Ephod, but there Scripture did not specify their purpose or their position. Now it explains that he should attach to them the ends of the braided chains that were run through the rings of the Breastplate on the right and on the left near the priest’s neck – the two ends of the right chain he is to attach to the setting on the right, and similarly, to the setting on the left he is to attach the two ends of the left chain.		תִּתֵּן עַל־שְׁתֵּי הַמִּשְׁבְּצוֹת. הֵן הֵן הַכְּתוּבוֹת לְמַעְלָה, בֵּין פָּרָשַׁת הַחֹשֶׁן וּפָרָשַׁת הָאֵפוֹד, וְלֹא פֵּרֵשׁ אֶת צָרְכָּן וְאֶת מְקוֹמָן, עַכְשָׁו מְפָרֵשׁ שֶׁיִּתְקַע בָּהֶן רָאשֵׁי הָעֲבוֹתוֹת הַתְּחוּבוֹת בְּטַבְּעוֹת הַחֹשֶׁן לַיָּמִין וְלַשְּׂמֹאל אֵצֶל הַצַּוָּאר; שְׁנֵי רָאשֵׁי שַׁרְשֶׁרֶת הַיְמָנִית תּוֹקֵעַ בְּמִּשְׁבְּצוֹת שֶׁל יָמִין, וְכֵן בְּשֶׁל שְׂמֹאל שְׁנֵי רָאשֵׁי הַשַּׁרְשֶׁרֶת הַשְּׂמָאלִית:
וְנָֽתַתָּה - You must affix - the settings.		וְנָֽתַתָּה. הַמִּשְׁבְּצוֹת
עַל־כִּתְפוֹת האפוד - (lit.) upon the shoulder straps of the Ephod - i.e., one on this shoulder strap and one on the other. Thus, the shoulder straps of the Ephod held the Breastplate so that it not fall, and it thus hung from them. However, were this the only way the Breastplate was attached to the Ephod, the lower end of the Breastplate would still move back and forth, striking the priest’s abdomen, and would not cling firmly to him. Therefore, it was necessary to add two rings for its lower edge, as Scripture will now further explain.		עַל־כִּתְפוֹת האפוד. , אַחַת בְּזוֹ וְאַחַת בְּזוֹ, נִמְצְאוּ כִּתְפוֹת הָאֵפוֹד מַחֲזִיקִין אֶת הַחֹשֶׁן שֶׁלֹּא יִפֹּל, וּבָהֵן הוּא תָלוּי, וַעֲדַיִן שְׂפַת הַחֹשֶׁן הַתַּחְתּוֹנָה הוֹלֶכֶת וּבָאָה וְנוֹקֶשֶׁת עַל כְּרֵסוֹ וְאֵינָהּ דְּבוּקָה לוֹ יָפֶה, לְכָךְ הֻצְרַךְ עוֹד שְׁתֵּי טַבָּעוֹת לְתַחְתִּיתוֹ, כְּמוֹ שֶׁמְּפָרֵשׁ וְהוֹלֵךְ:
אֶל־מוּל פָּנָֽיו - (lit.) Against its face - i.e., of the Ephod – that he not put the settings on the inner side of the shoulder straps facing the Robe, but on the upper side that faces outwards, which is called מוּל פָּנָיו (lit.) “against the face” of the Ephod, for the side that is not visible is not called פָּנִים “the face.”		אֶל־מוּל פָּנָֽיו. שֶׁל אֵפוֹד, שֶׁלֹּא יִתֵּן הַמִּשְׁבְּצוֹת בְּעֵבֶר הַכְּתֵפוֹת שֶׁכְּלַפֵי הַמְּעִיל, אֶלָּא בָּעֵבֶר הָעֶלְיוֹן שֶׁכְּלַפֵּי הַחוּץ, וְהוּא קָרוּי מוּל פָּנָיו שֶׁל אֵפוֹד, כִּי אוֹתוֹ עֵבֶר שֶׁאֵינוֹ נִרְאֶה אֵינוֹ קָרוּי פָּנִים:
26You must make two additional gold rings and attach them to the two lower corners of the Breastplate, i.e., the corners of its edge that faces the Ephod, attaching them to the inner fold of the Breastplate.		כווְעָשִׂ֗יתָ שְׁתֵּי֙ טַבְּע֣וֹת זָהָ֔ב וְשַׂמְתָּ֣ אֹתָ֔ם עַל־שְׁנֵ֖י קְצ֣וֹת הַח֑שֶׁן עַל־שְׂפָת֕וֹ אֲשֶׁ֛ר אֶל־עֵ֥בֶר הָֽאֵפ֖וֹד בָּֽיְתָה:
עַל־שְׁנֵי קְצוֹת הַחשֶׁן - (lit.) To the two ends of the Breastplate. These are its two lower corners, one on the right and one on the left.		עַל־שְׁנֵי קְצוֹת הַחשֶׁן. הֵן שְׁתֵּי פֵאוֹתָיו הַתַּחְתּוֹנוֹת לַיָּמִין וְלַשְּׂמֹאל:
עַל־שְׂפָתוֹ אֲשֶׁר אֶל־עֵבֶר הָֽאֵפוֹד בָּֽיְתָה - (lit.) On its edge that is toward the Ephod, inwards. Here you have two indications of their position: One, that he must put them at the two corners of its lower edge, which is adjacent to the Ephod – for its upper edge is not adjacent to the Ephod since it is near the neck, whereas the Ephod was situated around his waist. And it gives another indication – that he must not attach them to the surface of the Breastplate that faces outward but to the surface that faces inward, as it says: בָּיְתָה “inwards.” It is this side that faces the Ephod, for the priest would tie the belt of the Ephod around himself so that the apron part was folded to the front of the priest around his waist, covering part of his stomach on either side up to the point corresponding to the lower corners of the Breastplate, and thus its corners rested directly upon the Ephod.		עַל־שְׂפָתוֹ אֲשֶׁר אֶל־עֵבֶר הָֽאֵפוֹד בָּֽיְתָה. הֲרֵי לְךָ שְׁנֵי סִימָנִין, הָאֶחָד שֶׁיִּתְּנֵם בִּשְׁנֵי קְצָווֹת שֶׁל תַּחְתִּיתוֹ שֶׁהוּא כְנֶגֶד הָאֵפוֹד, שֶׁעֶלְיוֹנוֹ אֵינוֹ כְנֶגֶד הָאֵפוֹד, שֶׁהֲרֵי סָמוּךְ לַצַּוָּאר הוּא וְהָאֵפוֹד נָתוּן עַל מָתְנָיו, וְעוֹד נָתַן סִימָן, שֶׁלֹּא יִקְבָּעֵם בְּעֵבֶר הַחֹשֶׁן שֶׁכְּלַפֵּי הַחוּץ, אֵלֶּא בָּעֵבֶר שֶׁכְּלַפֵּי פְּנִים, שֶׁנֶּאֱמַר בָּיְתָה, וְאוֹתוֹ הָעֵבֶר הוּא לְצַד הָאֵפוֹד, שֶׁחֵשֶׁב הָאֵפוֹד חוֹגְרוֹ הַכֹּהֵן וְנִקְפָּל הַסִּינָר לִפְנֵי הַכֹּהֵן עַל מָתְנָיו, וּקְצָת כְּרֵסוֹ מִכָּאן וּמִכָּאן עַד כְּנֶגֶד קְצוֹת הַחֹשֶׁן וּקְצוֹתָיו שׁוֹכְבִין עָלָיו:
27You must make a third set of two gold rings and attach them to the outer edge of the lower ends of the two shoulder straps of the Ephod, i.e., next to where the straps are joined to the top of the Ephod’s back, above the belt of the Ephod.		כזוְעָשִׂ֘יתָ֘ שְׁתֵּ֣י טַבְּע֣וֹת זָהָב֒ וְנָֽתַתָּ֣ה אֹתָ֡ם עַל־שְׁתֵּי֩ כִתְפ֨וֹת הָֽאֵפ֤וֹד מִלְּמַ֨טָּה֙ מִמּ֣וּל פָּנָ֔יו לְעֻמַּ֖ת מַחְבַּרְתּ֑וֹ מִמַּ֕עַל לְחֵ֖שֶׁב הָֽאֵפֽוֹד:
עַל־שְׁתֵּי כִתְפוֹת מִלְּמַטָּה - (lit.) Upon the two shoulder straps of the Ephod, below - for the settings were situated at the upper ends of the shoulder straps, which extend over his shoulders opposite his throat and were folded forward to descend a little in front of him, but the Torah commanded to attach the rings to the straps’ other end, which is attached to the belt of the Ephod. This is what it means when it says: לְעֻמַּת מַחְבַּרְתּוֹ (lit.) “next to its point of joining,” i.e., near the location where the straps are joined to the Ephod, a little bit above the belt, for the point where they were attached was at the level of the belt, and these rings were placed a little way up from where the shoulder straps rise above the belt – which is what it means when it says: “above the belt of the Ephod” – and they were thus at the level of the lower end of the Breastplate. He would then run a cord of turquoise wool through these rings and the lower rings of the Breastplate and link them with this cord, both on the right and on the left, so that the lower part of the Breastplate not swing back and forth and bang upon the priest’s abdomen, and thus the Breastplate would sit firmly upon the Robe.		עַל־שְׁתֵּי כִתְפוֹת מִלְּמַטָּה. שֶׁהַמִּשְׁבְּצוֹת נְתוּנוֹת בְּרָאשֵׁי כִתְפוֹת הָאֵפוֹד הָעֶלְיוֹנִים הַבָּאִים עַל כְּתֵפָיו, כְּנֶגֶד גְּרוֹנוֹ, וְנִקְפָּלוֹת וְיוֹרְדוֹת לְפָנָיו, וְהַטַּבָּעוֹת צִוָּה לִתֵּן בְּרֹאשָׁן הַשֵּׁנִי, שֶׁהוּא מְחֻבָּר לָאֵפוֹד, וְהוּא שֶׁנֶּ' לְעֻמַּת מַחְבַּרְתּוֹ, סָמוּךְ לִמְקוֹם חִבּוּרָן בָּאֵפוֹד, לְמַעְלָה מִן הַחֲגוֹרָה מְעַט, שֶׁהַמַּחְבֶּרֶת לְעֻמַּת הַחֲגוֹרָה, וְאֵלּוּ נְתוּנִים מְעַט בְּגֹבַהּ זְקִיפַת הַכְּתֵפוֹת, הוּא שֶׁנֶּאֱמַר מִמַּעַל לְחֵשֶׁב הָאֵפוֹד, וְהֵן כְּנֶגֶד סוֹף הַחֹשֶׁן, וְנוֹתֵן פְּתִיל תְּכֵלֶת בְּאוֹתָן הַטַּבָּעוֹת וּבְטַבְּעוֹת הַחֹשֶׁן וְרוֹכְסָן בְּאוֹתוֹ פְּתִיל לְיָמִין וְלִשְׂמֹאל, שֶׁלֹּא יְהֵא תַחְתִּית הַחֹשֶׁן הוֹלֵךְ לְפָנִים וְחוֹזֵר לְאָחוֹר, וְנוֹקֵשׁ עַל כְּרֵסוֹ, וְנִמְצָא מְיֻשָּׁב עַל הַמְּעִיל יָפֶה:
מִמּוּל פָּנָיו - (lit.) From against its face - means: “on the outer side.”		מִמּוּל פָּנָיו. בָּעֵבֶר הַחִיצוֹן:
28They must link the bottom of the Breastplate by its rings to the rings of the Ephod with a cord of turquoise wool, so that it be connected to the belt of the Ephod. The Breastplate must not come loose from the Ephod.		כחוְיִרְכְּס֣וּ אֶת־הַ֠ח֠שֶׁן מִטַּבְּעֹתָ֞יו (כתיב מטבעתו) אֶל־טַבְּעֹ֤ת הָֽאֵפוֹד֙ בִּפְתִ֣יל תְּכֵ֔לֶת לִֽהְי֖וֹת עַל־חֵ֣שֶׁב הָֽאֵפ֑וֹד וְלֹֽא־יִזַּ֣ח הַח֔שֶׁן מֵעַ֖ל הָֽאֵפֽוֹד:
וְיִרְכְּסוּ - This term denotes joining, and similarly we find מֵרֻכְסֵי אִישׁ, 7 which means, “from united bands of wicked men”; and similarly וְהָרְכָסִים לְבִקְעָה, 8 which means, “the mountains that are so close to each other that it is not possible to descend to the valley between them except with great difficulty, for because of their proximity to each other the valley between them is precipitous and deep, will become a level plain where it is easy to walk.”		וְיִרְכְּסוּ. לְשׁוֹן חִבּוּר; וְכֵן מֵרֻכְסֵי אִישׁ (תהילים ל"א) – חִבּוּרֵי חֶבְלֵי רְשָׁעִים, וְכֵן וְהָרְכָסִים לְבִקְעָה (ישעיהו מ') – הָרִים הַסְּמוּכִים זֶה לָזֶה, שֶׁאִי אֶפְשָׁר לֵירֵד לַגַּיְא שֶׁבֵּינֵיהֶם אֶלָּא בְקֹשִׁי גָּדוֹל, שֶׁמִּתּוֹךְ סְמִיכָתָן הַגַּיְא זְקוּפָה וַעֲמֻקָּה – יְהֵא לְבִקְעַת מִישׁוֹר וְנוֹחָה לֵילֵךְ:
לִֽהְיוֹת עַל־חֵשֶׁב הָֽאֵפוֹד - (lit.) To be on the belt of the Ephod - means: so that the Breastplate remain close to the belt of the Ephod.		לִֽהְיוֹת עַל־חֵשֶׁב הָֽאֵפוֹד. לִהְיוֹת הַחֹשֶׁן דָּבוּק אֶל חֵשֶׁב הָאֵפוֹד:
וְלֹֽא־יִזַּח - This word denotes detaching, and it is an Arabic term according to the opinion of Donash ben Labrat.		וְלֹֽא־יִזַּח. לְשׁוֹן נִתּוּק; וּלְשׁוֹן עֲרָבִי הוּא כְּדִבְרֵי דּוּנָשׁ בֶּן לָבְרָט:
29Aaron will carry the names of Israel’s sons on the Breastplate of Judgment over his heart when he enters the Sanctuary, as a constant remembrance before God.		כטוְנָשָׂ֣א אַֽ֠הֲרֹ֠ן אֶת־שְׁמ֨וֹת בְּנֵֽי־יִשְׂרָאֵ֜ל בְּח֧שֶׁן הַמִּשְׁפָּ֛ט עַל־לִבּ֖וֹ בְּבֹא֣וֹ אֶל־הַקֹּ֑דֶשׁ לְזִכָּרֹ֥ן לִפְנֵֽי־יְהֹוָ֖ה תָּמִֽיד:
30You must place into the Breastplate of Judgment the urim and tumim. They will be over Aaron’s heart whenever he comes before God. Aaron must carry the instrument of judgment for the Israelites over his heart every time he stands before God.		לוְנָֽתַתָּ֞ אֶל־ח֣שֶׁן הַמִּשְׁפָּ֗ט אֶת־הָֽאוּרִים֙ וְאֶת־הַתֻּמִּ֔ים וְהָיוּ֙ עַל־לֵ֣ב אַֽהֲרֹ֔ן בְּבֹא֖וֹ לִפְנֵ֣י יְהֹוָ֑ה וְנָשָׂ֣א אַֽ֠הֲרֹ֠ן אֶת־מִשְׁפַּ֨ט בְּנֵֽי־יִשְׂרָאֵ֧ל עַל־לִבּ֛וֹ לִפְנֵ֥י יְהֹוָ֖ה תָּמִֽיד:
אֶת־הָֽאוּרִים וְאֶת־הַתֻּמִּים - The urim and tumim. This is an inscription of the Explicit Name of God, written on parchment, that was put into the fold of the Breastplate, through which the Breastplate serves as an oracle, providing clear (מֵאִיר) and precise (מְתַמֵּם) statements. Nevertheless, it was not an integral part of the Breastplate, for the Breastplate existed also in the Second Temple, for it is impossible that the high priest be missing any of his garments, but this inscription of the Name was not inside it. And on account of this inscription it is termed מִשְׁפָּט “judgment,” as it says: וְשָׁאַל לוֹ בְּמִשְׁפַּט הָאוּרִים “and ask him the מִשְׁפָּט (lit., “judgment”) of the urim.” 9 The Breastplate’s function as an oracle depended on the inscription, but it remained a functional garment even without it.		אֶת־הָֽאוּרִים וְאֶת־הַתֻּמִּים. הוּא כְּתָב שֵׁם הַמְפֹרָשׁ, שֶׁהָיָה נוֹתְנוֹ בְּתוֹךְ כִּפְלֵי הַחֹשֶׁן, שֶׁעַל יָדוֹ הוּא מֵאִיר דְּבָרָיו וּמְתַמֵּם אֶת דְּבָרָיו; וּבְמִקְדָּשׁ שֵׁנִי הָיָה הַחֹשֶׁן – שֶׁאִי אֶפְשָׁר לְכֹהֵן גָּדוֹל לִהְיוֹת מְחֻסַּר בְּגָדִים – אֲבָל אוֹתוֹ הַשֵּׁם לֹא הָיָה בְּתוֹכוֹ, וְעַל שֵׁם אוֹתוֹ הַכְּתָב הוּא קָרוּי מִשְׁפָּט, שֶׁנֶּאֱמַר (במדבר כ"ז), וְשָׁאַל לוֹ בְּמִשְׁפַּט הָאוּרִים (יומא ע"ג):
אֶת־מִשְׁפַּט בְּנֵֽי־יִשְׂרָאֵל - (lit.) The judgment of the Israelites - The Breastplate is so called because it is the object through which it is judged and clarified for them whether to do a certain thing or not. And according to its aggadic explanation 10 that the Breastplate atones for perversions of justice, it is called מִשְׁפָּט because it provides forgiveness for perverted justice.		אֶת־מִשְׁפַּט בְּנֵֽי־יִשְׂרָאֵל. דָּבָר שֶׁהֵם נִשְׁפָּטִים וְנוֹכָחִים עַל יָדוֹ, אִם לַעֲשׂוֹת דָּבָר אוֹ לֹא לַעֲשׂוֹת; וּלְפִי מִדְרָשׁ אַגָדָה שֶׁהַחֹשֶׁן מְכַפֵּר עַל מְעַוְּתֵי הַדִּין, נִקְרָא מִשְׁפָּט עַל שֵׁם סְלִיחַת הַמִּשְׁפָּט:

Footnotes

Zevachim 88b.

Third Portion

Shemot (Exodus) Chapter 28

31You must make the Robe, to be worn under the Ephod, entirely out of turquoise wool.		לאוְעָשִׂ֛יתָ אֶת־מְעִ֥יל הָֽאֵפ֖וֹד כְּלִ֥יל תְּכֵֽלֶת:
אֶת־מְעִיל הָֽאֵפוֹד - The Robe of the Ephod - is so called because the Ephod is placed over it to gird it.		אֶת־מְעִיל הָֽאֵפוֹד. שֶׁהָאֵפוֹד נָתוּן עָלָיו לַחֲגוֹרָה:
כְּלִיל תְּכֵֽלֶת - means: all of it is of turquoise wool – i.e., there is no other material mixed with it.		כְּלִיל תְּכֵֽלֶת. כֻּלּוֹ תְכֵלֶת, שֶׁאֵין מִין אַחֵר מְעֹרָב בּוֹ:
32The edge of its top opening must be folded inwards: all around its opening there must be a woven hem, as with the collar of a coat of mail, that it not be torn.		לבוְהָיָ֥ה פִֽי־רֹאשׁ֖וֹ בְּתוֹכ֑וֹ שָׂפָ֡ה יִֽהְיֶה֩ לְפִ֨יו סָבִ֜יב מַֽעֲשֵׂ֣ה אֹרֵ֗ג כְּפִ֥י תַחְרָ֛א יִֽהְיֶה־לּ֖וֹ לֹ֥א יִקָּרֵֽעַ:
וְהָיָה פִֽי־רֹאשׁוֹ - And the opening of (lit.) its head must be - means: the opening of the Robe at its top, meaning the opening of the collar.		וְהָיָה פִֽי־רֹאשׁוֹ. פִּי הַמְּעִיל שֶׁבְּגָבְהוֹ – הוּא פְּתִיחַת בֵּית הַצַּוָּאר:
בְּתוֹכוֹ - Its meaning is as Onkelos translates it: כָּפִיל לְגַוֵּהּ – folded into it, so that the folded material act as a hem for it; and the fold was formed during the weaving process and not sewn inwards afterwards by needlework.		בְּתוֹכוֹ. כְּתַרְגּוּמוֹ כָּפִיל לְגַוֵּהּ, כָּפוּל לְתוֹכוֹ, לִהְיוֹת לוֹ לְשָׂפָה כְּפִילָתוֹ, וְהָיָה מַעֲשֵׂה אוֹרֵג וְלֹא בְמַחַט:
כְּפִי תַחְרָא - As with the collar of a coat of mail. From here we may infer that the openings of their coats of mail were folded inwards.		כְּפִי תַחְרָא. לָמַדְנוּ שֶׁהַשִּׁרְיוֹנִים שֶׁלָּהֶם פִּיהֶם כָּפוּל:
לֹא יִקָּרֵֽעַ - this statement is written in the passive voice because it serves as a reason for the preceding: so that it not be torn - and its main purpose is to teach that one who tears it transgresses a passive commandment, for this prohibition is included among the number of passive commandments written in the Torah, although it would be understood in any case that tearing it is forbidden. The same applies to: “the Breastplate must not come loose”; 1 and similarly: “they may not be removed from it,” 2 stated regarding the poles of the Ark.		לֹא יִקָּרֵֽעַ. כְּדֵי שֶׁלֹּא יִקָּרֵעַ; וְהַקּוֹרְעוֹ עוֹבֵר בְּלָאו, שֶׁזֶּה מִמִּנְיַן לָאוִין שֶׁבַּתּוֹרָה, וְכֵן וְלֹא יִזַּח הַחֹשֶׁן, וְכֵן לֹא יָסֻרוּ מִמֶּנּוּ הַנֶּאֱמַר בְּבַדֵּי הָאָרוֹן:
33On its lower hem you must make pomegranates, made of threads of turquoise, purple, and scarlet wool, all around its lower hem. Make gold bells between them, all around:		לגוְעָשִׂ֣יתָ עַל־שׁוּלָ֗יו רִמֹּנֵי֙ תְּכֵ֤לֶת וְאַרְגָּמָן֙ וְתוֹלַ֣עַת שָׁנִ֔י עַל־שׁוּלָ֖יו סָבִ֑יב וּפַֽעֲמֹנֵ֥י זָהָ֛ב בְּתוֹכָ֖ם סָבִֽיב:
רִמֹּנֵי - Pomegranates. They were spherical and hollow, resembling a pomegranate closed like a chicken egg.		רִמֹּנֵי. עֲגֻלִּים וַחֲלוּלִים הָיוּ כְּמִין רִמּוֹנִים הָעֲשׂוּיִים כְּבֵיצַת תַּרְנְגֹלֶת:
וּפַֽעֲמֹנֵי זָהָב - Gold bells - i.e., the bodies of the bells with the clappers inside them.		וּפַֽעֲמֹנֵי זָהָב. זַגִּין עִם עִנְבָּלִין שֶׁבְּתוֹכָם:
בְּתוֹכָם סָבִיב - means: between them all around - i.e., between every two pomegranates there was a bell attached and hanging from the lower hem of the Robe.		בְּתוֹכָם סָבִיב. בֵּינֵיהֶם סָבִיב – בֵּין שְׁנֵי רִמּוֹנִים פַּעֲמוֹן אֶחָד דָּבוּק וְתָלוּי בְּשׁוּלֵי הַמְּעִיל:
34a gold bell and a pomegranate, a gold bell and a pomegranate, all around the lower hem of the Robe.		לדפַּֽעֲמֹ֤ן זָהָב֙ וְרִמּ֔וֹן פַּֽעֲמֹ֥ן זָהָ֖ב וְרִמּ֑וֹן עַל־שׁוּלֵ֥י הַמְּעִ֖יל סָבִֽיב:
פַּֽעֲמֹן זָהָב וְרִמּוֹן פַּֽעֲמֹן זָהָב וְרִמּוֹן - A gold bell and a pomegranate – next to it, – A gold bell and a pomegranate - next to it.		פַּֽעֲמֹן זָהָב וְרִמּוֹן פַּֽעֲמֹן זָהָב וְרִמּוֹן. אֶצְלוֹ:
35It must be worn by Aaron when he performs the Divine service. Its sound must be heard when he enters the Sanctuary before God and when he leaves, so that he not die.		להוְהָיָ֥ה עַל־אַֽהֲרֹ֖ן לְשָׁרֵ֑ת וְנִשְׁמַ֣ע ק֠וֹל֠וֹ בְּבֹא֨וֹ אֶל־הַקֹּ֜דֶשׁ לִפְנֵ֧י יְהֹוָ֛ה וּבְצֵאת֖וֹ וְלֹ֥א יָמֽוּת:
וְלֹא יָמֽוּת - So that he not die. From the negative statement you may infer the positive: If he wears it then he will not be liable for the death penalty, implying that if he enters the Sanctuary while missing one of these three garments, even if he does not perform any priestly rites, he is punishable by death by the heavenly court.		וְלֹא יָמֽוּת. מִכְּלַל לָאו אַתָּה שׁוֹמֵעַ הֵן – אִם יִהְיוּ לוֹ לֹא יִתְחַיֵּב מִיתָה, הָא אִם יִכָּנֵס מְחֻסָּר אֶחָד מִן הַבְּגָדִים הַלָּלוּ, חַיָּב מִיתָה בִידֵי שָׁמַיִם (סנהדרין פ"ג):
36You must make a Forehead-plate of pure gold, and you must emboss the words ‘Holy unto God’ on it as on a signet ring.		לווְעָשִׂ֥יתָ צִּ֖יץ זָהָ֣ב טָה֑וֹר וּפִתַּחְתָּ֤ עָלָיו֙ פִּתּוּחֵ֣י חֹתָ֔ם קֹ֖דֶשׁ לַֽיהֹוָֽה:
צּיץ - Forehead-plate - was a type of golden plate, two fingerbreadths wide, extending across the forehead from ear to ear.		צּיץ. כְּמִין טַס שֶׁל זָהָב הָיָה, רֹחַב שְׁתֵּי אֶצְבָּעוֹת, מַקִּיף עַל הַמֵּצַח מֵאֹזֶן לְאֹזֶן:
37You must place it over a cord of turquoise wool, which must pass over the Turban. It must be placed below the front of the Turban.		לזוְשַׂמְתָּ֤ אֹתוֹ֙ עַל־פְּתִ֣יל תְּכֵ֔לֶת וְהָיָ֖ה עַל־הַמִּצְנָ֑פֶת אֶל־מ֥וּל פְּנֵֽי־הַמִּצְנֶ֖פֶת יִֽהְיֶֽה:
עַל־פְּתִיל תְּכֵלֶת - Over a cord of turquoise wool- yet elsewhere it says: וַיִּתְּנוּ עָלָיו פְּתִיל תְּכֵלֶת (lit.) “They put upon it a cord of turquoise wool”! 3 Furthermore, here it is written: וְהָיָה עַל הַמִּצְנָפֶת (lit.) “it must lie upon the Turban,” yet below 4 it says: וְהָיָה עַל מֵצַח אַהֲרֹן “It must be on Aaron’s forehead”! And in Tractate Shechitat Kodashim 5 we learn: “The high priest’s hair was visible between the Forehead-plate and the Turban, and there he wore tefilin,” indicating that the Turban was worn above, on the top of the head, but it was not deep enough for the entire head to fit into it down to the forehead, and the Forehead-plate was worn below it. I conclude, therefore, that the cords were threaded through holes in the Forehead-plate and hung from its two ends and its middle point, forming six cords extending from these three places – as one cord was above each place, i.e., on its outside surface, and the other on the inside opposite it – and the priest would tie the ends of all three cords behind his neck. Thus, the length of the plate together with the cords at its two ends encircled his skull, and the middle cord, the end of which was tied together with the ends of the other two cords and which passed over the width of the top of the head, thus formed a kind of hat. And it is regarding the middle cord that it says here: “it must lie upon the Turban,” for when he would place the Forehead-plate on his head with the cords forming a kind of hat over the Turban, the middle cord held it in place so that it not fall, and the plate hung against the priest’s forehead. All the verses are thus reconciled: there was a cord over the Forehead-plate, and the Forehead-plate was also on the cord, and the cord was on top of the Turban.		עַל־פְּתִיל תְּכֵלֶת. וּבְמָקוֹם אַחֵר הוּא אוֹמֵר וַיִּתְּנוּ עָלָיו פְּתִיל תְּכֵלֶת? וְעוֹד כְּתִיב כָּאן וְהָיָה עַל הַמִּצְנָפֶת, וּלְמַטָּה הוּא אוֹמֵר וְהָיָה עַל מֵצַח אַהֲרֹן? וּבִשְׁחִיטַת קָדָשִׁים שָׁנִינוּ שְׂעָרוֹ הָיָה נִרְאֶה בֵּין צִיץ לַמִּצְנֶפֶת שֶׁשָּׁם מֵנִיחַ תְּפִלִּין? לָמַדְנוּ שֶׁהַמִּצְנֶפֶת לְמַעְלָה בְּגֹבַהּ הָרֹאשׁ וְאֵינָהּ עֲמֻקָּה לִכָּנֵס בָּהּ כָּל הָרֹאשׁ עַד הַמֵּצַח, וְהַצִּיץ מִלְּמַטָּה, וְהַפְּתִילִים הָיוּ בִנְקָבִים וּתְלוּיִין בּוֹ בִּשְׁנֵי רָאשִׁים וּבְאֶמְצָעוֹ, שִׁשָּׁה בִּשְׁלֹשָׁה מְקוֹמוֹת הַלָּלוּ, פְּתִיל מִלְמַעְלָה אֶחָד מִבַּחוּץ וְאֶחָד מִבִּפְנִים כְּנֶגְדּוֹ, וְקוֹשֵׁר רָאשֵׁי הַפְּתִילִים מֵאֲחוֹרֵי הָעֹרֶף שְׁלָשְׁתָּן, וְנִמְצְאוּ בֵין אֹרֶךְ הַטַּס וּפְתִילֵי רָאשָׁיו מַקִּיפִין אֶת הַקָּדְקֹד, וְהַפְּתִיל הָאֶמְצָעִי שֶׁבְּרֹאשׁוֹ, קָשׁוּר עִם רָאשֵׁי הַשְּׁנַיִם, וְהוֹלֵךְ עַל פְּנֵי רֹחַב הָרֹאשׁ מִלְמַעְלָה, נִמְצָא עָשׂוּי כְּמִין כּוֹבַע; וְעַל פְּתִיל הָאֶמְצָעִי הוּא אוֹמֵר וְהָיָה עַל הַמִּצְנָפֶת, וְהָיָה נוֹתֵן הַצִּיץ עַל רֹאשׁוֹ כְּמִין כּוֹבַע עַל הַמִּצְנֶפֶת, וְהַפְּתִיל הָאֶמְצָעִי מַחֲזִיקוֹ שֶׁאֵינוֹ נוֹפֵל וְהַטַּס תָּלוּי כְּנֶגֶד מִצְחוֹ, וְנִתְקַיְּמוּ כָּל הַמִּקְרָאוֹת – פְּתִיל עַל הַצִּיץ, וְצִיץ עַל הַפְּתִיל, וּפְתִיל עַל הַמִּצְנֶפֶת מִלְמַעְלָה:
38It must be worn on Aaron’s forehead, and Aaron will effect atonement for the sin regarding the sacred offerings that the Israelites consecrate, i.e., for any of their holy gifts. It must always be on Aaron’s forehead, in order to ensure them of God’s favor.		לחוְהָיָה֘ עַל־מֵ֣צַח אַֽהֲרֹן֒ וְנָשָׂ֨א אַֽהֲרֹ֜ן אֶת־עֲוֹ֣ן הַקֳּדָשִׁ֗ים אֲשֶׁ֤ר יַקְדִּ֨ישׁוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל לְכָל־מַתְּנֹ֖ת קָדְשֵׁיהֶ֑ם וְהָיָ֤ה עַל־מִצְחוֹ֙ תָּמִ֔יד לְרָצ֥וֹן לָהֶ֖ם לִפְנֵ֥י יְהֹוָֽה:
וְנָשָׂא אַֽהֲרֹן - (lit.) And Aaron will bear. The word וְנָשָׂא connotes forgiveness, but nevertheless it does not lose its literal meaning: Aaron bears the burden of the sin and thus the sin is removed from the sacred offerings.		וְנָשָׂא אַֽהֲרֹן. לְשׁוֹן סְלִיחָה; וְאַף עַל פִּי כֵן אֵינוֹ זָז מִמַּשְׁמָעוֹ – אַהֲרֹן נוֹשֵׂא אֶת הַמַּשָּׂא שֶׁל עָוֹן – נִמְצָא מְסֻלָּק הֶעָוֹן מִן הַקֳּדָשִׁים (חולין קל"ח):
אֶת־עֲוֹן הַקֳּדָשִׁים - The sin regarding the sacred offerings - to conciliate for whatever blood and fat that were offered in a state of ritual defilement, as we have learned: 6 Which sin does he bear? If you say it is the sin of contemptible offerings (פִּגּוּל), sacrificed with the intent of eating it outside the proper place, this cannot be, for it already says in reference to this: “it will not be accepted.” 7 And if you say it is the sin of intending that the offering be eaten after being left over the time limit (נוֹתָר), this also cannot be, for it says in reference to this: “it will not count.” 8 And one also cannot say that it atones for the sin of the priest who brings an offering while ritually defiled, for it says here: “the sin regarding the sacred offerings,” and not the sin of those bringing it. We must say therefore that the Forehead-plate restores favor only in that an offering remain valid.		אֶת־עֲוֹן הַקֳּדָשִׁים. לְרַצּוֹת עַל הַדָּם וְעַל הַחֵלֶב שֶׁקָּרְבוּ בְטֻמְאָה, כְּמוֹ שֶׁשָּׁנִינוּ: אֵי זֶה עָוֹן הוּא נוֹשֵׂא? אִם עֲוֹן פִּגּוּל, הֲרֵי כְבָר נֶאֱמַר לֹא יֵרָצֶה (ויקרא י"ט), וְאִם עֲוֹן נוֹתָר הֲרֵי נֶאֱמַר לֹא יֵחָשֵׁב (שם ז') – וְאֵין לוֹמַר שֶׁיְּכַפֵּר עַל עֲוֹן הַכֹּהֵן שֶׁהִקְרִיב טָמֵא, שֶׁהֲרֵי עֲוֹן הַקֳּדָשִׁים נֶאֱמַר וְלֹא עֲוֹן הַמַּקְרִיבִים – הָא אֵינוֹ מְרַצֶּה אֶלָא לְהַכְשִׁיר הַקָּרְבָּן (יומא ז'):
וְהָיָה עַל־מִצְחוֹ תָּמִיד - It must always be on [Aaron’s] forehead. It is impossible to say that it must be on his forehead continually, for in fact it was there only during performance of the priestly service. Rather, it means that it will always effect favor for them, even when it is not on his forehead, i.e., when the high priest is not officiating at that time. And according to the opinion that only when the Forehead-plate is on his forehead does it atone and assure favor, but if not, it does not assure favor – “always on his forehead” is expounded to teach us that the high priest must always be aware of its presence by periodically touching it while it is on his forehead, so that his mind not be distracted from it.		וְהָיָה עַל־מִצְחוֹ תָּמִיד. אִי אֶפְשָׁר לוֹמַר שֶׁיְּהֵא עַל מִצְחוֹ תָּמִיד, שֶׁהֲרֵי אֵינוֹ עָלָיו אֶלָּא בִשְׁעַת הָעֲבוֹדָה, אֶלָּא תָּמִיד לְרַצּוֹת לָהֶם אֲפִלּוּ אֵינוֹ עַל מִצְחוֹ – שֶׁלֹּא הָיָה כֹהֵן גָּדוֹל עוֹבֵד בְּאוֹתָהּ שָׁעָה, וּלְדִבְרֵי הָאוֹמֵר עוֹדֵהוּ עַל מִצְחוֹ מְכַפֵּר וּמְרַצֶּה, וְאִם לָאו אֵינוֹ מְרַצֶּה, נִדְרָשׁ עַל מִצְחוֹ תָּמִיד, מְלַמֵּד שֶׁמְּמַשְׁמֵשׁ בּוֹ בְּעוֹדוֹ עַל מִצְחוֹ, שֶׁלֹּא יַסִּיחַ דַּעְתּוֹ מִמֶּנּוּ (שם):
39You must make a linen Tunic of recessed checkered knit. You must make a linen Turban, and you must make an embroidered Sash.		לטוְשִׁבַּצְתָּ֙ הַכְּתֹ֣נֶת שֵׁ֔שׁ וְעָשִׂ֖יתָ מִצְנֶ֣פֶת שֵׁ֑שׁ וְאַבְנֵ֥ט תַּֽעֲשֶׂ֖ה מַֽעֲשֵׂ֥ה רֹקֵֽם:
וְשִׁבַּצְתָּ - means: make a pattern of many recesses on the Tunic, which must be entirely out of linen.		וְשִׁבַּצְתָּ. עֲשֵׂה אוֹתָם מִשְׁבְּצוֹת מִשְׁבְּצוֹת, וְכֻלָּהּ שֶׁל שֵׁשׁ:
40You must make tunics for Aaron’s sons. You must make them sashes. You must make them hats for dignity and splendor.		מוְלִבְנֵ֤י אַֽהֲרֹן֙ תַּֽעֲשֶׂ֣ה כֻתֳּנֹ֔ת וְעָשִׂ֥יתָ לָהֶ֖ם אַבְנֵטִ֑ים וּמִגְבָּעוֹת֙ תַּֽעֲשֶׂ֣ה לָהֶ֔ם לְכָב֖וֹד וּלְתִפְאָֽרֶת:
וְלִבְנֵי אַֽהֲרֹן תַּֽעֲשֶׂה כֻתֳּנֹת - You must make tunics for Aaron’s sons…. i.e., these four garments and no more: a tunic, a sash, hats (מִגְבָּעוֹת) – which are identical to the Turban (מִצְנֶפֶת) – and trousers, about which is written further in this passage. 9		וְלִבְנֵי אַֽהֲרֹן תַּֽעֲשֶׂה כֻתֳּנֹת. אַרְבָּעָה בְגָדִים הַלָּלוּ וְלֹא יוֹתֵר, כֻּתֹּנֶת וְאַבְנֵט וּמִגְבָּעוֹת – הִיא מִצְנֶפֶת – וּמִכְנָסַיִם כְּתוּבִים לְמַטָּה בַּפָּרָשָׁה:
41You must dress your brother Aaron and his sons along with him in them. You must anoint them, inaugurate them, and sanctify them, and they must minister to Me as priests.		מאוְהִלְבַּשְׁתָּ֤ אֹתָם֙ אֶת־אַֽהֲרֹ֣ן אָחִ֔יךָ וְאֶת־בָּנָ֖יו אִתּ֑וֹ וּמָֽשַׁחְתָּ֨ אֹתָ֜ם וּמִלֵּאתָ֧ אֶת־יָדָ֛ם וְקִדַּשְׁתָּ֥ אֹתָ֖ם וְכִֽהֲנוּ־לִֽי:
וְהִלְבַּשְׁתָּ אֹתָם אֶת־אַֽהֲרֹן - You must dress Aaron…in them. i.e., those that are stated regarding Aaron: the Breastplate, Ephod, Robe, checkered Tunic, Turban, Sash, and Forehead-plate, and the trousers, about which is written below regarding all the priests.		וְהִלְבַּשְׁתָּ אֹתָם אֶת־אַֽהֲרֹן. אוֹתָם הָאֲמוּרִין בְּאַהֲרֹן – חֹשֶׁן, וְאֵפוֹד, וּמְעִיל, וּכְתֹנֶת תַּשְׁבֵּץ, מִצְנֶפֶת, וְאַבְנֵט, וְצִיץ, וּמִכְנָסַיִם הַכְּתוּבִים לְמַטָּה בְּכֻלָּם:
וְאֶת־בָּנָיו אִתּוֹ - And his sons along with him - i.e., with those that are stated regarding them.		וְאֶת־בָּנָיו אִתּוֹ. אוֹתָם הַכְּתוּבִים בָּהֶם:
וּמָֽשַׁחְתָּ אֹתָם - Anoint them - i.e., Aaron and his sons with the anointing oil.		וּמָֽשַׁחְתָּ אֹתָם. אֶת אַהֲרֹן וְאֶת בָּנָיו בְּשֶׁמֶן הַמִּשְׁחָה:
וּמִלֵּאתָ אֶת־יָדָם - (lit.) Fill their hand. Every instance of the term מִלּוּי יָדַיִם denotes inauguration; i.e., when a person enters a position of office to hold it from that day onwards, it is called מִלּוּי “installation.” And similarly we find in Old French – when a person is appointed in charge of a matter, the ruler puts in his hand a leather glove that is called a “gant,” thereby giving him possession of that matter, and that transfer is called “revestir” in Old French, similar to the term מִלּוּי יָדַיִם “filling the hands.”		וּמִלֵּאתָ אֶת־יָדָם. כָּל מִלּוּי יָדַיִם לְשׁוֹן חִנּוּךְ, כְּשֶׁהוּא נִכְנָס לְדָבָר לִהְיוֹת מֻחְזָק בּוֹ מֵאוֹתוֹ יוֹם וָהָלְאָה הוּא: וּבְלְשׁוֹן לַעַז כְּשֶׁמְּמַנִּין אָדָם עַל פְּקִידַת דָּבָר, נוֹתֵן הַשַּׁלִּיט בְּיָדוֹ בֵּית יָד שֶׁל עוֹר, שֶׁקּוֹרִין גאנ"ט בְּלַעַז, וְעַל יָדוֹ הוּא מַחֲזִיקוֹ בַּדָּבָר, וְקוֹרִין לְאוֹתוֹ מְסִירָה רווישט"יר בְּלַעַז, וְהוּא מִלּוּי יָדַיִם:
42And make them linen trousers to cover their nakedness, reaching from the waist to the thighs.		מבוַֽעֲשֵׂ֤ה לָהֶם֙ מִכְנְסֵי־בָ֔ד לְכַסּ֖וֹת בְּשַׂ֣ר עֶרְוָ֑ה מִמָּתְנַ֥יִם וְעַד־יְרֵכַ֖יִם יִֽהְיֽוּ:
וַֽעֲשֵׂה לָהֶם - And make them - i.e., for Aaron and his sons –		וַֽעֲשֵׂה לָהֶם. לְאַהֲרֹן וּלְבָנָיו:
מִכְנְסֵי־בָד - Linen trousers. Thus making eight garments for the high priest and four for the ordinary priest.		מִכְנְסֵי־בָד. הֲרֵי שְׁמוֹנָה בְגָדִים לְכֹהֵן גָּדוֹל וְאַרְבָּעָה לְכֹהֵן הֶדְיוֹט:
43They must be worn by Aaron and his sons whenever they enter the Tent of Meeting or approach the outer Altar to serve in the Sanctuary, so that they not bear a sin and die. This is a rule for him and for his offspring after him for all time.		מגוְהָיוּ֩ עַל־אַֽהֲרֹ֨ן וְעַל־בָּנָ֜יו בְּבֹאָ֣ם \| אֶל־אֹ֣הֶל מוֹעֵ֗ד א֣וֹ בְגִשְׁתָּ֤ם אֶל־הַמִּזְבֵּ֨חַ֙ לְשָׁרֵ֣ת בַּקֹּ֔דֶשׁ וְלֹֽא־יִשְׂא֥וּ עָוֹ֖ן וָמֵ֑תוּ חֻקַּ֥ת עוֹלָ֛ם ל֖וֹ וּלְזַרְע֥וֹ אַֽחֲרָֽיו:
וְהָיוּ עַל־אַֽהֲרֹן - They must be worn by Aaron - i.e., all these garments; “by Aaron” – those that befit him –		וְהָיוּ עַל־אַֽהֲרֹן. כָּל הַבְּגָדִים הָאֵלֶּה, עַל אַהֲרֹן הָרְאוּיִין לוֹ:
וְעַל־בָּנָיו - And his sons - those that are stated regarding them.		וְעַל־בָּנָיו. הָאֲמוּרִין בָּהֶם:
בְּבֹאָם אֶל־אֹהֶל מוֹעֵד - Whenever they enter The tent of Meeting - i.e., the Temple building, and also the Tabernacle.		בְּבֹאָם אֶל־אֹהֶל מוֹעֵד. לַהֵיכָל, וְכֵן לַמִּשְׁכָּן:
וָמֵתוּ - And die. From this you may infer that one who officiates in the Sanctuary while missing one of these garments is liable for the death penalty.		וָמֵתוּ. הָא לָמַדְתָּ שֶׁהַמְשַׁמֵּשׁ מְחֻסַּר בְּגָדִים בְּמִיתָה.
חֻקַּת עוֹלָם לוֹ - This is a rule for him…for all time. Wherever it says חֻקַּת עוֹלָם it is a decree that applies immediately and for future generations and is essential, not merely a preferred option.		חֻקַּת עוֹלָם לוֹ. כָּל מָקוֹם שֶׁנֶּאֱמַר חֻקַּת עוֹלָם הוּא גְּזֵרָה מִיָּד וּלְדוֹרוֹת, לְעַכֵּב בּוֹ (מנחות י"ט):

Footnotes

Zevachim 19a-b.

Pesachim 16b.

Leviticus 19:7; see Rashi there.

Leviticus 7:18.

Exodus 29:42.

Fourth Portion

Shemot (Exodus) Chapter 29

1This is what you must do to consecrate them to minister to Me as priests: Take one young bull and two rams without blemish,		אוְזֶ֨ה הַדָּבָ֜ר אֲשֶׁ֨ר תַּֽעֲשֶׂ֥ה לָהֶ֛ם לְקַדֵּ֥שׁ אֹתָ֖ם לְכַהֵ֣ן לִ֑י לְ֠קַ֠ח פַּ֣ר אֶחָ֧ד בֶּן־בָּקָ֛ר וְאֵילִ֥ם שְׁנַ֖יִם תְּמִימִֽם:
לְקַח - has the same meaning as קַח – take. There are in fact two roots, one קח and the other לקח, but they both have the same meaning.		לְקַח. כְּמוֹ קַח. וּשְׁתֵּי גְזִירוֹת הֵן, אַחַת שֶׁל קִיחָה וְאַחַת שֶׁל לְקִיחָה, וְלָהֶן פִּתְרוֹן אֶחָד:
פַּר אֶחָד - One bull - to atone for the incident of the Golden Calf, which was a young bull.		פַּר אֶחָד. לְכַפֵּר עַל מַעֲשֵׂה הָעֵגֶל שֶׁהוּא פַּר:
2loaves of unleavened bread, unleavened loaves kneaded with oil, and flat unleavened cakes smeared with oil. You must make them out of fine wheat flour.		בוְלֶ֣חֶם מַצּ֗וֹת וְחַלֹּ֤ת מַצֹּת֙ בְּלוּלֹ֣ת בַּשֶּׁ֔מֶן וּרְקִיקֵ֥י מַצּ֖וֹת מְשֻׁחִ֣ים בַּשָּׁ֑מֶן סֹ֥לֶת חִטִּ֖ים תַּֽעֲשֶׂ֥ה אֹתָֽם:
וְלֶחֶם מַצּוֹת וְחַלֹּת מַצֹּת וּרְקִיקֵי מַצּוֹת - [Loaves of] unleavened bread, unleavened loaves…and flat unleavened cakes. These are thus three different types: scalded bread, loaves, and flat cakes. לֶחֶם מַצּוֹת “unleavened bread” is that which is called later in this passage חַלַּת לֶחֶם שֶׁמֶן “a loaf of oil bread,” 1 for the reason that the scalded bread was prepared with the same amount of oil as the loaves and the flat cakes combined. And there were 10 loaves of each type of bread.		וְלֶחֶם מַצּוֹת וְחַלֹּת מַצֹּת וּרְקִיקֵי מַצּוֹת. הֲרֵי אֵלּוּ שְׁלֹשָׁה מִינִין רְבוּכָה, וְחַלּוֹת וּרְקִיקִים לֶחֶם מַצּוֹת, הִיא הַקְּרוּיָה לְמַטָּה בָּעִנְיָן (פסוק כג) חַלַּת לֶחֶם שֶׁמֶן, עַל שֵׁם שֶׁנּוֹתֵן שֶׁמֶן בָּרְבוּכָה כְּנֶגֶד הַחַלּוֹת וְהָרְקִיקִין, וְכָל הַמִּינִין בָּאִים עֶשֶׂר עֶשֶׂר חַלּוֹת:
בְּלוּלֹת בַּשֶּׁמֶן - (lit.) Mixed in oil - i.e., when they are still flour, he pours oil into them and mixes them.		בְּלוּלֹת בַּשֶּׁמֶן. כְּשֶׁהֵן קֶמַח יוֹצֵק בָּהֶן שֶׁמֶן וּבוֹלְלָן:
מְשֻׁחִים בַּשֶּׁמֶן - Smeared with oil - i.e., after they are baked he smears them in the form of a Greek כ (i.e., the letter lambda Λ), which resembles our Hebrew נ.		מְשֻׁחִים בַּשֶּׁמֶן. אַחַר אֲפִיָּתָן מוֹשְׁחָן כְּמִין כִי (נ"א כ"ף) יְוָנִית, שֶׁהִיא עֲשׂוּיָה כְּנוּ"ן שֶׁלָּנוּ:
3You must place them in a single basket and bring them in the basket, together with the young bull and the two rams.		גוְנָֽתַתָּ֤ אוֹתָם֙ עַל־סַ֣ל אֶחָ֔ד וְהִקְרַבְתָּ֥ אֹתָ֖ם בַּסָּ֑ל וְאֶ֨ת־הַפָּ֔ר וְאֵ֖ת שְׁנֵ֥י הָֽאֵילִֽם:
וְהִקְרַבְתָּ אֹתָם - (lit.) You must bring them near - i.e., into the Courtyard of the Tabernacle on the day that it is first erected.		וְהִקְרַבְתָּ אֹתָם. אֶל חֲצַר הַמִּשְׁכָּן בְּיוֹם הֲקָמָתוֹ:
4You must bring Aaron and his sons to the entrance to the Tent of Meeting, and immerse them in water.		דוְאֶת־אַֽהֲרֹ֤ן וְאֶת־בָּנָיו֙ תַּקְרִ֔יב אֶל־פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד וְרָֽחַצְתָּ֥ אֹתָ֖ם בַּמָּֽיִם:
וְרָֽחַצְתָּ - And immerse [them]. This means the immersion of the entire body in a mikveh.		וְרָֽחַצְתָּ. זוֹ טְבִילַת כָּל הַגּוּף:
5You must take the vestments, and dress Aaron in the Tunic, the Robe of the Ephod, the Ephod, and the Breastplate, and girdle him with the belt of the Ephod.		הוְלָֽקַחְתָּ֣ אֶת־הַבְּגָדִ֗ים וְהִלְבַּשְׁתָּ֤ אֶת־אַֽהֲרֹן֙ אֶת־הַכֻּתֹּ֔נֶת וְאֵת֙ מְעִ֣יל הָֽאֵפֹ֔ד וְאֶת־הָֽאֵפֹ֖ד וְאֶת־הַח֑שֶׁן וְאָֽפַדְתָּ֣ ל֔וֹ בְּחֵ֖שֶׁב הָֽאֵפֹֽד:
וְאָֽפַדְתָּ - means: adorn him by arranging the belt and apron around him.		וְאָֽפַדְתָּ. קַשֵּׁט וְתַקֵּן הַחֲגוֹרָה וְהַסִּינָר סְבִיבוֹתָיו:
6You must place the Turban on his head, and over the Turban you must place the holy diadem.		ווְשַׂמְתָּ֥ הַמִּצְנֶ֖פֶת עַל־רֹאשׁ֑וֹ וְנָֽתַתָּ֛ אֶת־נֵ֥זֶר הַקֹּ֖דֶשׁ עַל־הַמִּצְנָֽפֶת:
נֵזֶר הַקֹּדֶשׁ - The holy diadem. This is the Forehead-plate.		נֵזֶר הַקֹּדֶשׁ. זֶה הַצִּיץ:
עַל־הַמִּצְנֶפֶת - Over the Turban. Its meaning is as I explained above: 2 By means of the middle cord and the two side cords on each end, the three of which are tied at the back of the head, he places the Forehead-plate over the Turban as a kind of hat.		עַל־הַמִּצְנֶפֶת. כְּמוֹ שֶׁפֵּרַשְׁתִּי לְמַעְלָה – עַל יְדֵי הַפְּתִיל הָאֶמְצָעִי וּשְׁנֵי פְתִילִין שֶׁבְּרֹאשׁוֹ, הַקְּשׁוּרִין שְׁלָשְׁתָּן מֵאֲחוֹרֵי הָעֹרֶף, הוּא נוֹתְנוֹ עַל הַמִּצְנֶפֶת כְּמִין כּוֹבַע:
7You must take the anointing oil and pour some of it on his head, and anoint him.		זוְלָֽקַחְתָּ֙ אֶת־שֶׁ֣מֶן הַמִּשְׁחָ֔ה וְיָֽצַקְתָּ֖ עַל־רֹאשׁ֑וֹ וּמָֽשַׁחְתָּ֖ אֹתֽוֹ:
וּמָֽשַׁחְתָּ אֹתֽוֹ - And anoint him. This anointing, too, was done in the form of a Greek כ: Moses placed oil upon Aaron’s head and between his eyelashes and joined them with his finger.		וּמָֽשַׁחְתָּ אֹתֽוֹ. אַף מְשִׁיחָה זוֹ כְּמִין כִי, נוֹתֵן שֶׁמֶן עַל רֹאשׁוֹ וּבֵין רִסֵּי עֵינָיו וּמְחַבְּרָן בְּאֶצְבָּעוֹ (כריתות ה'):
8You must bring forth his sons and dress them in tunics.		חוְאֶת־בָּנָ֖יו תַּקְרִ֑יב וְהִלְבַּשְׁתָּ֖ם כֻּתֳּנֹֽת:
9You must gird them with sashes—Aaron and his sons—and put on their hats. You will thus install Aaron and his sons into their duties and make the priesthood theirs as an eternal right.		טוְחָֽגַרְתָּ֩ אֹתָ֨ם אַבְנֵ֜ט אַֽהֲרֹ֣ן וּבָנָ֗יו וְחָֽבַשְׁתָּ֤ לָהֶם֙ מִגְבָּעֹ֔ת וְהָֽיְתָ֥ה לָהֶ֛ם כְּהֻנָּ֖ה לְחֻקַּ֣ת עוֹלָ֑ם וּמִלֵּאתָ֥ יַד־אַֽהֲרֹ֖ן וְיַד־בָּנָֽיו:
וְהָֽיְתָה לָהֶם - (lit.) It will act for them - i.e., this process of inauguration, that they achieve an eternal right of priesthood.		וְהָֽיְתָה לָהֶם. מִלּוּי יָדַיִם זֶה לִכְהֻנַּת עוֹלָם:
וּמִלֵּאתָ - You must install - by means of these actions.		וּמִלֵּאתָ. עַל יְדֵי הַדְּבָרִים הָאֵלֶּה:
יַד־אַֽהֲרֹן וְיַד־בָּנָֽיו - Aaron and his sons - into the initiation and position of the priesthood.		יַד־אַֽהֲרֹן וְיַד־בָּנָֽיו. בְּמִנּוּי וּפְקֻדַּת הַכְּהֻנָּה:
10You must bring the bull before the Tent of Meeting, and Aaron and his sons must lean their hands on the bull’s head.		יוְהִקְרַבְתָּ֙ אֶת־הַפָּ֔ר לִפְנֵ֖י אֹ֣הֶל מוֹעֵ֑ד וְסָמַ֨ךְ אַֽהֲרֹ֧ן וּבָנָ֛יו אֶת־יְדֵיהֶ֖ם עַל־רֹ֥אשׁ הַפָּֽר:
11You must slaughter the bull before God, outside the entrance to the Tent of Meeting.		יאוְשָֽׁחַטְתָּ֥ אֶת־הַפָּ֖ר לִפְנֵ֣י יְהֹוָ֑ה פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
פֶּתַח אֹהֶל מוֹעֵֽד - (lit.) At the entrance of the Tent of Meeting - i.e., in the Courtyard of the Tabernacle that is in front of the entrance.		פֶּתַח אֹהֶל מוֹעֵֽד. בַּחֲצַר הַמִּשְׁכָּן שֶׁלִּפְנֵי הַפֶּתַח:
12You must take some of the bull’s blood and put it on the Altar’s protrusions with your finger. You must spill all the blood onto the base of the Altar.		יבוְלָֽקַחְתָּ֙ מִדַּ֣ם הַפָּ֔ר וְנָֽתַתָּ֛ה עַל־קַרְנֹ֥ת הַמִּזְבֵּ֖חַ בְּאֶצְבָּעֶ֑ךָ וְאֶת־כָּל־הַדָּ֣ם תִּשְׁפֹּ֔ךְ אֶל־יְס֖וֹד הַמִּזְבֵּֽחַ:
עַל־קַרְנֹת - On the protrusions - i.e., above, on the protrusions themselves.		עַל־קַרְנֹת. לְמַעְלָה בַּקְּרָנוֹת מַמָּשׁ:
וְאֶת־כָּל־הַדָּם - All the blood - i.e., all the remainder of the blood.		וְאֶת־כָּל־הַדָּם. שְׁיָרֵי הַדָּם:
אֶל־יְסוֹד הַמִּזְבֵּחַ - Onto the base of the Altar. A kind of projection forming a receptacle was made all around the Altar at the height of one cubit from the ground.		אֶל־יְסוֹד הַמִּזְבֵּחַ. כְּמִין בְּלִיטַת בֵּית קִבּוּל עָשׂוּי לוֹ סָבִיב סָבִיב, לְאַחַר שֶׁעָלָה אַמָּה מִן הָאָרֶץ:
13You must take the entire membrane of fat covering the bull’s innards, the diaphragm with part of the liver, and the two kidneys with the fat on them, and burn them on the Altar.		יגוְלָֽקַחְתָּ֗ אֶת־כָּל־הַחֵ֘לֶב֘ הַֽמְכַסֶּ֣ה אֶת־הַקֶּ֒רֶב֒ וְאֵ֗ת הַיֹּתֶ֨רֶת֙ עַל־הַכָּבֵ֔ד וְאֵת֙ שְׁתֵּ֣י הַכְּלָיֹ֔ת וְאֶת־הַחֵ֖לֶב אֲשֶׁ֣ר עֲלֵיהֶ֑ן וְהִקְטַרְתָּ֖ הַמִּזְבֵּֽחָה:
הַחֵלֶב הַֽמְכַסֶּה אֶת־הַקֶּרֶב - The fat covering the innards. This is the membrane that is over the stomach, called “tyle” in Old French.		הַחֵלֶב הַֽמְכַסֶּה אֶת־הַקֶּרֶב. הוּא הַקְּרוּם שֶׁעַל הַכֶּרֶס, שֶׁקּוֹרִין טי"לא:
וְאֵת הַיֹּתֶרֶת - This is טַרְפְּשָׁא דְכַבְדָּא – the diaphragm, - called “ebres” in Old French.		וְאֵת הַיֹּתֶרֶת. הוּא טַרְפְּשָׁא דְּכַבְדָּא, שֶׁקּוֹרִין איבר"יש:
עַל־הַכָּבֵד - means: he is to take also some of the liver with the diaphragm.		עַל־הַכָּבֵד. אַף מִן הַכָּבֵד טֹל עִמָּהּ (ספרא):
14You must burn up the flesh of the bull in fire, together with its hide and its waste, outside the camp. It is a sin-offering.		ידוְאֶת־בְּשַׂ֤ר הַפָּר֙ וְאֶת־עֹר֣וֹ וְאֶת־פִּרְשׁ֔וֹ תִּשְׂרֹ֣ף בָּאֵ֔שׁ מִח֖וּץ לַמַּֽחֲנֶ֑ה חַטָּ֖את הֽוּא:
תִּשְׂרֹף בָּאֵשׁ - (lit.) You must burn up in fire. We do not find that any sin-offering whose blood is applied to the Outer Altar must be burned except this one.		תִּשְׂרֹף בָּאֵשׁ. לֹא מָצִינוּ חַטָּאת חִיצוֹנָה נִשְׂרֶפֶת אֶלָּא זוֹ:
15You must take the first ram. Aaron and his sons must lean their hands on the ram’s head.		טווְאֶת־הָאַ֥יִל הָֽאֶחָ֖ד תִּקָּ֑ח וְסָ֨מְכ֜וּ אַֽהֲרֹ֧ן וּבָנָ֛יו אֶת־יְדֵיהֶ֖ם עַל־רֹ֥אשׁ הָאָֽיִל:
16You must slaughter the ram. You must then take its blood and dash it onto the Altar, encircling it.		טזוְשָֽׁחַטְתָּ֖ אֶת־הָאָ֑יִל וְלָֽקַחְתָּ֙ אֶת־דָּמ֔וֹ וְזָֽרַקְתָּ֥ עַל־הַמִּזְבֵּ֖חַ סָבִֽיב:
וְזָֽרַקְתָּ - And dash it - with a vessel, i.e., he holds the basin and dashes the blood toward the corner of the Altar so that it is visible on two sides. The only offering that requires applying the blood to the Altar with the finger is a sin-offering, but other sacrifices like this one do not require the blood to be applied to the protrusions nor that it be done with the finger, for their blood was applied to the lower half of the Altar, and the priest would not ascend the ramp, but stand on the ground and dash the blood from there.		וְזָֽרַקְתָּ. בִּכְלִי; אוֹחֵז בַּמִּזְרָק וְזוֹרֵק כְּנֶגֶד הַקֶּרֶן כְּדֵי שֶׁיֵּרָאֶה לְכָאן וּלְכָאן, וְאֵין קָרְבָּן טָעוּן מַתָּנָה בְּאֶצְבַּע אֶלָּא חַטָּאת בִּלְבַד, אֲבָל שְׁאָר זְבָחִים אֵינָן טְעוּנִין קֶרֶן וְלֹא אֶצְבַּע, שֶׁמַּתַּן דָּמָם מֵחֲצִי הַמִּזְבֵּחַ וּלְמַטָּה, וְאֵינוֹ עוֹלֶה בַּכֶּבֶשׁ אֶלָּא עוֹמֵד בָּאָרֶץ וְזוֹרֵק (זבחים נ"ג):
סָבִֽיב - Encircling. So it is explained in Tractate Shechitat Kodashim, 3 that סָבִיב here denotes nothing else than two applications of blood that become four – one on one corner and the other on the corner diagonally opposite it, with each application visible on the two sides of each corner, with the result that the blood was applied to the four sides of the Altar all around, and it is therefore termed סָבִיב “all around.”		סָבִֽיב. כָּךְ מְפֹרָשׁ בִּשְׁחִיטַת קָדָשִׁים שֶׁאֵין סָבִיב אֶלָּא שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, הָאַחַת בְּקֶרֶן זָוִית זוֹ, וְהָאַחַת שֶׁכְּנֶגְדָהּ בַּאֲלַכְסוֹן, וְכָל מַתָּנָה נִרְאֵית בִּשְׁנֵי צִדֵּי הַקֶּרֶן אֵילָךְ וָאֵילָךְ, נִמְצָא הַדָּם נָתוּן בְּאַרְבַּע רוּחוֹת סָבִיב, לְכָךְ קָרוּי סָבִיב:
17You must cut the ram into sections, wash its innards and legs, and place them together with its other pieces and its head.		יזוְאֶ֨ת־הָאַ֔יִל תְּנַתֵּ֖חַ לִנְתָחָ֑יו וְרָֽחַצְתָּ֤ קִרְבּוֹ֙ וּכְרָעָ֔יו וְנָֽתַתָּ֥ עַל־נְתָחָ֖יו וְעַל־רֹאשֽׁוֹ:
עַל־נְתָחָיו - (lit., “upon its pieces”). means here “together with its pieces” i.e., in addition to the other pieces.		עַל־נְתָחָיו. עִם נְתָחָיו – מוּסָף עַל שְׁאָר הַנְּתָחִים:
18You must burn the entire ram on the Altar; it is an ascent-offering to God. It will be a fire-offering brought in order to please God.		יחוְהִקְטַרְתָּ֤ אֶת־כָּל־הָאַ֨יִל֙ הַמִּזְבֵּ֔חָה עֹלָ֥ה ה֖וּא לַֽיהֹוָ֑ה רֵ֣יחַ נִיח֔וֹחַ אִשֶּׁ֥ה לַֽיהֹוָ֖ה הֽוּא:
רֵיחַ נִיחוֹחַ - (lit.) A pleasing aroma - i.e., it gives Me pleasure that I declared that this be done and My will was carried out.		רֵיחַ נִיחוֹחַ. נַחַת רוּחַ לְפָנַי, שֶׁאָמַרְתִּי וְנַעֲשָׂה רְצוֹנִי:
אִשֶּׁה - is derived from אֵשׁ “fire,” and it denotes the burning of the limbs upon the fire.		אִשֶּׁה. לְשׁוֹן אֵשׁ, וְהִיא הַקְטָרַת אֵבָרִים שֶׁעַל הָאֵשׁ:

Footnotes

Exodus 29:23.

Exodus 28:37.

Zevachim 53a.

Fifth Portion

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):

Footnotes

Sifra, Leviticus 8:15.

Sixth Portion

Shemot (Exodus) Chapter 29

38This is what you must offer up on the Altar: two one-year-old lambs every day, regularly.		לחוְזֶ֕ה אֲשֶׁ֥ר תַּֽעֲשֶׂ֖ה עַל־הַמִּזְבֵּ֑חַ כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה שְׁנַ֥יִם לַיּ֖וֹם תָּמִֽיד:
39You must offer up the first lamb in the morning, and you must offer up the second lamb in the afternoon.		לטאֶת־הַכֶּ֥בֶשׂ הָֽאֶחָ֖ד תַּֽעֲשֶׂ֣ה בַבֹּ֑קֶר וְאֵת֙ הַכֶּ֣בֶשׂ הַשֵּׁנִ֔י תַּֽעֲשֶׂ֖ה בֵּ֥ין הָֽעַרְבָּֽיִם:
40Together with the first lamb, you must offer up one-tenth of an ephah of fine flour kneaded with a quarter of a hin of crushed oil, and a libation consisting of a quarter of a hin of wine.		מוְעִשָּׂרֹ֨ן סֹ֜לֶת בָּל֨וּל בְּשֶׁ֤מֶן כָּתִית֙ רֶ֣בַע הַהִ֔ין וְנֵ֕סֶךְ רְבִיעִ֥ת הַהִ֖ין יָ֑יִן לַכֶּ֖בֶשׂ הָֽאֶחָֽד:
וְעִשָּׂרֹן סֹלֶת - (lit.) And a tenth of fine flour - means: a tenth of an ephah, which is the volume of 43 and 1/5 eggs.		וְעִשָּׂרֹן סֹלֶת. עֲשִׂירִית הָאֵיפָה – מ"ג בֵּיצִים וְחֹמֶשׁ בֵּיצָה:
בְּשֶׁמֶן כָּתִית - With…crushed oil. “crushed” is not stated as an obligation to use such oil, but only to permit its use. For since it says regarding the oil for the Candelabrum: “crushed for the luminary,” 1 which might imply that it is fit only for the luminary and not for grain-offerings, I might think that it is invalid for use in grain-offerings. Scripture therefore states here “crushed” to permit its use for grain-offerings; and “crushed for the luminary” was said only to exclude grain-offerings in that they do not require crushed oil, for even oil extracted by being subsequently ground in a mill is valid for them.		בְּשֶׁמֶן כָּתִית. לֹא לְחוֹבָה נֶאֱמַר כָּתִית, אֶלָּא לְהַכְשִׁיר, לְפִי שֶׁנֶּאֱמַר כָּתִית לַמָּאוֹר – וּמַשְׁמָע לַמָּאוֹר וְלֹא לַמְּנָחוֹת – יָכוֹל לְפָסְלוֹ לַמְּנָחוֹת, תַּלְמוּד לוֹמָר כָּאן כָּתִית וְלֹא נֶאֱמַר כָּתִית לַמָּאוֹר, אֶלָּא לְמַעֵט מְנָחוֹת שֶׁאֵין צָרִיךְ כָּתִית, שֶׁאַף הַטָּחוּן בָּרֵיחַיִם כָּשֵׁר בָּהֶן (מנחות פ"ו):
רֶבַע הַהִין - A quarter of a hin - which is three log.		רֶבַע הַהִין. שְׁלֹשָׁה לֻגִּין:
וְנֵסֶךְ - And a libation - for pouring into the bowls, as we have learned in Tractate Sukah: 2 There were two silver bowls on the top of the Altar, pierced at the bottom with two thin holes like nostrils. The priest poured the wine into its bowl and it would flow out through the hole and fall onto the roof of the Altar, and from there it ran down into subterranean channels in the case of the Altar of the permanent Temple, and in the case of the copper Altar in the Tabernacle it would run down directly from the Altar to the ground.		וְנֵסֶךְ. לַסְּפָלִים, כְּמוֹ שֶׁשָּׁנִינוּ בְמַסֶּכֶת סֻכָּה (מ"ח) – שְׁנֵי סְפָלִים שֶׁל כֶּסֶף הָיוּ בְרֹאשׁ הַמִּזְבֵּחַ וּמְנֻקָּבִים כְּמִין שְׁנֵי חֳטָמִין דַּקִּים, נוֹתֵן הַיַּיִן לְתוֹכוֹ וְהוּא מְקַלֵּחַ וְיוֹצֵא דֶּרֶךְ הַחֹטֶם וְנוֹפֵל עַל גַּג הַמִּזְבֵּחַ, וּמִשָּׁם יוֹרֵד לַשִּׁיתִין, בְּמִזְבַּח בֵּית עוֹלָמִים, וּבְמִזְבַּח הַנְּחֹשֶׁת יוֹרֵד מִן הַמִּזְבֵּחַ לָאָרֶץ:
41You must offer up the second lamb in the afternoon; you must offer up with it the same type of grain-offering and libation as those of the morning, as a fire-offering pleasing to God.		מאוְאֵת֙ הַכֶּ֣בֶשׂ הַשֵּׁנִ֔י תַּֽעֲשֶׂ֖ה בֵּ֣ין הָֽעַרְבָּ֑יִם כְּמִנְחַ֨ת הַבֹּ֤קֶר וּכְנִסְכָּהּ֙ תַּֽעֲשֶׂה־לָּ֔הּ לְרֵ֣יחַ נִיחֹ֔חַ אִשֶּׁ֖ה לַֽיהֹוָֽה:
לְרֵיחַ נִיחֹחַ - (lit.) As a pleasing aroma. This refers also to the grain-offering mentioned here, for grain-offerings brought with libations are completely burned on the Altar. And the order in which they are brought up is first the limbs and then the grain-offering, as it says: “ascent-offerings and grain-offerings.” 3		לְרֵיחַ נִיחֹחַ. עַל הַמִּנְחָה נֶאֱמַר, שֶׁמִּנְחַת נְסָכִים כֻּלָּהּ כָּלִיל, וְסֵדֶר הַקְרָבָתָם הָאֵבָרִים בַּתְּחִלָּה וְאַחַר כָּךְ הַמִּנְחָה, שֶׁנֶּאֱמַר עֹלָה וּמִנְחָה:
42Throughout your generations, this must be a regular ascent-offering before God, offered up outside the entrance to the Tent of Meeting, where I will convene with you to speak to you there;		מבעֹלַ֤ת תָּמִיד֙ לְדֹרֹ֣תֵיכֶ֔ם פֶּ֥תַח אֹֽהֶל־מוֹעֵ֖ד לִפְנֵ֣י יְהֹוָ֑ה אֲשֶׁ֨ר אִוָּעֵ֤ד לָכֶם֙ שָׁ֔מָּה לְדַבֵּ֥ר אֵלֶ֖יךָ שָֽׁם:
תָּמִיד - (lit.) Continuous - i.e., from day to day, without an interruption of a day in between.		תָּמִיד. מִיּוֹם אֶל יוֹם – וְלֹא יַפְסִיק יוֹם בֵּינְתַיִם:
אֲשֶׁר אִוָּעֵד לָכֶם - Where I will convene with you - i.e., when I fix a meeting (מוֹעֵד) to speak to you, I will fix it to come there. Some of our rabbis 4 derive from here that after the Tabernacle was erected, the Holy One, blessed be He, would speak with Moses from above the copper Altar. But others say that He spoke with him from above the Cover of the Ark, as it says: “I will speak to you from above the Cover”; 5 and that which it says here: “where I will convene with you” is not referring to the Altar, but to the Tent of Meeting mentioned in the verse.		אֲשֶׁר אִוָּעֵד לָכֶם. כְּשֶׁאֶקְבַּע מוֹעֵד לְדַבֵּר אֵלֶיךָ, שָׁם אֶקְבָּעֶנּוּ לָבֹא. וְיֵשׁ מֵרַבּוֹתֵינוּ לֹמְדִים מִכָּאן שֶׁמֵּעַל מִזְבַּח הַנְּחֹשֶׁת הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְדַבֵּר עִם מֹשֶׁה מִשֶּׁהוּקַם הַמִּשְׁכָּן, וְיֵשׁ אוֹמְרִים מֵעַל הַכַּפֹּרֶת, כְּמוֹ שֶׁנֶּאֱמַר וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת (שמות כ"ו), וַאֲשֶׁר אִוָּעֵד לָכֶם הָאָמוּר כָּאן אֵינוֹ אָמוּר עַל הַמִּזְבֵּחַ אֶלָּא עַל אֹהֶל מוֹעֵד הַנִּזְכָּר בַּמִּקְרָא:
43and it is there that I will convene with the Israelites. It will thus be sanctified through My glory.		מגוְנֹֽעַדְתִּ֥י שָׁ֖מָּה לִבְנֵ֣י יִשְׂרָאֵ֑ל וְנִקְדַּ֖שׁ בִּכְבֹדִֽי:
וְנֹֽעַדְתִּי שָׁמָּה - There I will convene - i.e., I will meet with them in mutual communication, i.e., when they gather there to pray to Me and to hear the messages I convey to them through Moses, just like a king who fixes a meeting place to speak with his servants there, sometimes communicating through an intermediary.		וְנֹֽעַדְתִּי שָׁמָּה. אֶתְוַעֵד עִמָּם בְּדִבּוּר, כְּמֶלֶךְ הַקּוֹבֵעַ מְקוֹם מוֹעֵד לְדַבֵּר עִם עֲבָדָיו שָׁם:
וְנִקְדַּשׁ - It will be sanctified - i.e., the Tabernacle.		וְנִקְדַּשׁ. הַמִּשְׁכָּן:
בִּכְבֹדִֽי - Through My glory - in that My Divine Presence will rest there. But the aggadic explanation is: Do not read this word as בִּכְבֹדִי, but as בִּכְבוּדַי, i.e., “through My honored ones.” He thus intimated to him here that Aaron’s sons would die on the day the Tabernacle is erected. And this is what Moses said then: “This is what God spoke about when He said, ‘I will be sanctified through those nearest to Me” 6 – and where had He spoken about this? When He said here: “and it will be sanctified through My glory,” expounded as “through My honored ones.”		בִּכְבֹדִֽי. – שֶׁתִּשְׁרֶה שְׁכִינָתִי בּוֹ. וּמִדְרַשׁ אַגָּדָה אַל תִּקְרֵי בִּכְבֹדִי אֶלָּא בִּכְבוּדַי – בִּמְכֻבָּדִים שֶׁלִּי – כָּאן רָמַז לוֹ מִיתַת בְּנֵי אַהֲרֹן בְּיוֹם הֲקָמָתוֹ, וְזֶהוּ שֶׁאָמַר מֹשֶׁה הוּא אֲשֶׁר דִּבֶּר ה' לֵאמֹר בִּקְרֹבַי אֶקָּדֵשׁ, וְהֵיכָן דִּבֶּר? וְנִקְדַּשׁ בִּכְבֹדִי (זבחים קט"ו):
44I will sanctify the Tent of Meeting and the Altar, and I will sanctify Aaron and his sons to minister to Me as priests.		מדוְקִדַּשְׁתִּ֛י אֶת־אֹ֥הֶל מוֹעֵ֖ד וְאֶת־הַמִּזְבֵּ֑חַ וְאֶת־אַֽהֲרֹ֧ן וְאֶת־בָּנָ֛יו אֲקַדֵּ֖שׁ לְכַהֵ֥ן לִֽי:
45I will dwell in the midst of the Israelites, and I will be their God.		מהוְשָׁ֣כַנְתִּ֔י בְּת֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל וְהָיִ֥יתִי לָהֶ֖ם לֵֽאלֹהִֽים:
46They will thereby recognize that I am God, their God, who brought them out of Egypt so that I may abide in their midst; I am God, their God.		מווְיָֽדְע֗וּ כִּ֣י אֲנִ֤י יְהֹוָה֙ אֱלֹ֣הֵיהֶ֔ם אֲשֶׁ֨ר הוֹצֵ֧אתִי אֹתָ֛ם מֵאֶ֥רֶץ מִצְרַ֖יִם לְשָׁכְנִ֣י בְתוֹכָ֑ם אֲנִ֖י יְהֹוָ֥ה אֱלֹֽהֵיהֶֽם:
לְשָׁכְנִי בְתוֹכָם - means: in order that I may dwell among them.		לְשָׁכְנִי בְתוֹכָם. עַל מְנָת לִשְׁכֹּן אֲנִי בְּתוֹכָם:

Footnotes

Exodus 27:20.

Sukah 48a-b.

Leviticus 23:37.

Melechet HaMishkan, ch. 14.

Exodus 25:22.

Leviticus 10:3.

Seventh Portion

Shemot (Exodus) Chapter 30

1You must make an Altar for burning incense; you must make it of acacia wood.		אוְעָשִׂ֥יתָ מִזְבֵּ֖חַ מִקְטַ֣ר קְטֹ֑רֶת עֲצֵ֥י שִׁטִּ֖ים תַּֽעֲשֶׂ֥ה אֹתֽוֹ:
מִקְטַר קְטֹרֶת - means: to raise the mist (קִיטוֹר) of smoke by burning the incense of spices on it.		מִקְטַר קְטֹרֶת. לְהַעֲלוֹת עָלָיו קִטּוּר עֲשַׁן סַמִּים:
2It must be square, one cubit long and one cubit wide, and two cubits high; its protrusions must be an integral part of it.		באַמָּ֨ה אָרְכּ֜וֹ וְאַמָּ֤ה רָחְבּוֹ֙ רָב֣וּעַ יִֽהְיֶ֔ה וְאַמָּתַ֖יִם קֹֽמָת֑וֹ מִמֶּ֖נּוּ קַרְנֹתָֽיו:
3You must overlay it with pure gold—its top, its walls all around, and its protrusions—and you must make a gold rim for it all around.		גוְצִפִּיתָ֨ אֹת֜וֹ זָהָ֣ב טָה֗וֹר אֶת־גַּגּ֧וֹ וְאֶת־קִֽירֹתָ֛יו סָבִ֖יב וְאֶת־קַרְנֹתָ֑יו וְעָשִׂ֥יתָ לּ֛וֹ זֵ֥ר זָהָ֖ב סָבִֽיב:
אֶת־גַּגּוֹ - Its top. This Altar had a top, but the sacrificial Altar did not have a top; rather, they would fill its hollow with earth whenever they encamped.		אֶת־גַּגּוֹ. זֶה הָיָה לוֹ גַּג, אֲבָל מִזְבַּח הָעוֹלָה לֹא הָיָה לוֹ גַּג אֶלָּא מְמַלְּאִים חֲלָלוֹ אֲדָמָה בְּכָל חֲנִיָּתָן:
זֵר זָהָב - A gold rim. This signified the crown of priesthood.		זֵר זָהָב. סִימָן הוּא לְכֶתֶר כְּהֻנָּה:
4You must make two gold rings for it below its rim; you must make these rings on the two corners of its two sides. They will serve as holders for the two poles with which it is to be carried.		דוּשְׁתֵּי֩ טַבְּעֹ֨ת זָהָ֜ב תַּֽעֲשֶׂה־לּ֣וֹ \| מִתַּ֣חַת לְזֵר֗וֹ עַ֚ל שְׁתֵּ֣י צַלְעֹתָ֔יו תַּֽעֲשֶׂ֖ה עַל־שְׁנֵ֣י צִדָּ֑יו וְהָיָה֙ לְבָתִּ֣ים לְבַדִּ֔ים לָשֵׂ֥את אֹת֖וֹ בָּהֵֽמָּה:
צַלְעֹתָיו - Here means “corners,” as Onkelos translates it: זָוְיָתֵיהּ, since it also says here: עַל שְׁנֵי צִדָּיו (lit.) “on its two sides.” עַל שְׁתֵּי צַלְעֹתָיו. עַל שְׁנֵי צִדָּיו thus means “on its two corners that are on its two sides.”		צַלְעֹתָיו. כָּאן הוּא לְשׁוֹן זָוִיּוֹת, כְּתַרְגּוּמוֹ, לְפִי שֶׁנֶּאֱמַר עַל שְׁנֵי צִדָּיו – עַל שְׁתֵּי זָוִיּוֹת שֶׁבִּשְׁנֵי צִדָּיו:
וְהָיָה - (lit.) It will be - i.e., the formation of these rings.		וְהָיָה. מַעֲשֵׂה הַטַּבָּעוֹת הָאֵלֶּה:
לְבָתִּים לְבַדִּים - (lit.) For holders for the poles - i.e., the ring will act as a holder for the pole.		לְבָתִּים לְבַדִּים. בַּיִת תִּהְיֶה הַטַּבַּעַת לַבַּד:
5You must make the poles of acacia wood and overlay them with gold.		הוְעָשִׂ֥יתָ אֶת־הַבַּדִּ֖ים עֲצֵ֣י שִׁטִּ֑ים וְצִפִּיתָ֥ אֹתָ֖ם זָהָֽב:
6You must place it in front of the Curtain that hides the Ark of Testimony, directly in front of the Cover that lies over the Ark containing the Tablets of Testimony, where I will convene with you.		ווְנָֽתַתָּ֤ה אֹתוֹ֙ לִפְנֵ֣י הַפָּרֹ֔כֶת אֲשֶׁ֖ר עַל־אֲרֹ֣ן הָֽעֵדֻ֑ת לִפְנֵ֣י הַכַּפֹּ֗רֶת אֲשֶׁר֙ עַל־הָ֣עֵדֻ֔ת אֲשֶׁ֛ר אִוָּעֵ֥ד לְךָ֖ שָֽׁמָּה:
לִפְנֵי הַפָּרֹכֶת - In front of the Curtain. Since the Curtain was spread across the entire width of the Tabernacle, you might say that it is sufficient even if the Altar is removed from the point directly opposite the Ark to the north or the south. Scripture therefore states: “in front of the Cover,” i.e., directly opposite the Ark outside the Curtain.		לִפְנֵי הַפָּרֹכֶת. שֶׁמָּא תֹאמַר מָשׁוּךְ מִכְּנֶגֶד הָאָרוֹן לַצָּפוֹן אוֹ לַדָּרוֹם, תַּלְמוּד לוֹמָר לִפְנֵי הַכַּפֹּרֶת מְכֻוָּן כְּנֶגֶד הָאָרוֹן מִבַּחוּץ:
7Aaron must burn spice-incense upon it. He must burn it every morning, when he cleans out the lamps.		זוְהִקְטִ֥יר עָלָ֛יו אַֽהֲרֹ֖ן קְטֹ֣רֶת סַמִּ֑ים בַּבֹּ֣קֶר בַּבֹּ֗קֶר בְּהֵֽיטִיב֛וֹ אֶת־הַנֵּרֹ֖ת יַקְטִירֶֽנָּה:
בְּהֵֽיטִיבוֹ - (lit.) When he makes good. This is a term for cleaning out the lamps of the Candelabrum from the ash of the wicks that had burned during the night, and the priest would clean them out each morning.		בְּהֵֽיטִיבוֹ. לְשׁוֹן נִקּוּי הַבָּזִיכִין שֶׁל הַמְּנוֹרָה מִדֶּשֶן הַפְּתִילוֹת שֶׁנִּשְׂרְפוּ בַלַּיְלָה, וְהָיָה מְטִיבָן בְּכָל בֹּקֶר וָבֹקֶר:
הַנֵּרֹת - are “lozes” in Old French (“lamps”), and the same meaning applies to all instances of נֵרוֹת stated regarding the Candelabrum, except where it says in connection with them the term הַעֲלָאָה, which denotes kindling, in which case נֵרוֹת denote the actual lights.		הַנֵּרֹת. לו"שיש בְּלַעַז, וְכֵן כָּל נֵרוֹת הָאֲמוּרוֹת בַּמְּנוֹרָה, חוּץ מִמָּקוֹם שֶׁנֶּאֱמַר שָׁם הַעֲלָאָה שֶׁהוּא לְשׁוֹן הַדְלָקָה:
8Aaron must burn incense on it when he kindles the wicks of the lamps in the afternoon—a continual offering of incense before God throughout your generations.		חוּבְהַֽעֲלֹ֨ת אַֽהֲרֹ֧ן אֶת־הַנֵּרֹ֛ת בֵּ֥ין הָֽעַרְבַּ֖יִם יַקְטִירֶ֑נָּה קְטֹ֧רֶת תָּמִ֛יד לִפְנֵ֥י יְהֹוָ֖ה לְדֹרֹֽתֵיכֶֽם:
וּבְהַֽעֲלֹת - (lit.) And when he makes rise - means: “when he lights them and causes their flames to ascend.”		וּבְהַֽעֲלֹת. כְּשֶׁיַּדְלִיקֵם לְהַעֲלוֹת לַהַבְתָן:
יַקְטִירֶנָּה - He must burn it - i.e., every day he burns half the daily amount in the morning and the other half he burns in the afternoon.		יַקְטִירֶנָּה. בְּכָל יוֹם, פְּרָס מַקְטִיר שַׁחֲרִית וּפְרָס מַקְטִיר בֵּין הָעַרְבַּיִם (כריתות ו'):
9You must not burn upon it any other incense, nor any ascent-offering or grain-offering, nor may you pour any libation upon it.		טלֹא־תַֽעֲל֥וּ עָלָ֛יו קְטֹ֥רֶת זָרָ֖ה וְעֹלָ֣ה וּמִנְחָ֑ה וְנֵ֕סֶךְ לֹ֥א תִסְּכ֖וּ עָלָֽיו:
לֹא־תַֽעֲלוּ עָלָיו - (lit.) You must not offer upon it - i.e., on this Altar.		לֹא־תַֽעֲלוּ עָלָיו. עַל מִזְבֵּחַ זֶה:
קְטֹרֶת זָרָה - (lit.) Foreign incense - i.e., any voluntary offering of incense; they are all considered unauthorized for this altar except this incense prescribed here.		קְטֹרֶת זָרָה. שׁוּם קְטֹרֶת שֶׁל נְדָבָה – כֻּלָּן זָרוֹת לוֹ חוּץ מִזּוֹ:
וְעֹלָה וּמִנְחָה - (lit.) And an ascent-offering and a grain-offering - i.e., nor any ascent-offering or grain-offering. An ascent-offering is of animals or birds, and a grain-offering is of bread.		וְעֹלָה וּמִנְחָה. וְלֹא עוֹלָה וּמִנְחָה, עוֹלָה שֶׁל בְּהֵמָה וָעוֹף, מִנְחָה הִיא שֶׁל לֶחֶם:
10Once a year, Aaron must make atonement on its protrusions. Once a year, throughout your generations, he must make atonement on it with the blood of the atonement sacrifice; it is holy of holies unto God.”		יוְכִפֶּ֤ר אַֽהֲרֹן֙ עַל־קַרְנֹתָ֔יו אַחַ֖ת בַּשָּׁנָ֑ה מִדַּ֞ם חַטַּ֣את הַכִּפֻּרִ֗ים אַחַ֤ת בַּשָּׁנָה֙ יְכַפֵּ֤ר עָלָיו֙ לְדֹרֹ֣תֵיכֶ֔ם קֹֽדֶשׁ־קָֽדָשִׁ֥ים ה֖וּא לַֽיהֹוָֽה:
וְכִפֶּר אַֽהֲרֹן - Aaron must make atonement. This means applying the blood.		וְכִפֶּר אַֽהֲרֹן. מַתַּן דָּמִים:
אַחַת בַּשָּׁנָה - Once a year - i.e., on Yom Kippur. This is what it says in parashat Acharei Mot: 1 “He must then proceed outward to the Altar that is before God and effect atonement upon it.”		אַחַת בַּשָּׁנָה. בְּיוֹם הַכִּפּוּרִים, הוּא שֶׁנֶּאֱמַר בְּאַחֲרֵי מוֹת וְיָצָא אֶל הַמִּזְבֵּחַ אֲשֶׁר לִפְנֵי ה' וְכִפֶּר עָלָיו (ויקרא ט"ז):
חַטַּאת הַכִּפֻּרִים - (lit.) The atonement sin-offering. These are the bull and the goat offered on Yom Kippur, which atone for any inadvertent ritual defilement of the Temple and its sacred sacrifices.		חַטַּאת הַכִּפֻּרִים. הֵם פַּר וְשָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים הַמְכַפְּרִים עַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו:
קֹֽדֶשׁ־קָֽדָשִׁים - It is holy of holies - i.e., the reason it is forbidden to offer up anything else on the golden Altar is because its holiness surpasses that of the Outer Altar; the Altar is sanctified solely for these things and not for any other service.		קֹֽדֶשׁ־קָֽדָשִׁים. הַמִּזְבֵּחַ מְקֻדָּשׁ לִדְבָרִים הַלָּלוּ בִּלְבַד וְלֹא לַעֲבוֹדָה אַחֶרֶת:

Footnotes

Leviticus 16:18.

Maftir Portion

Devarim (Deuteronomy) Chapter 25

17You must remember what the nation of Amalek did to you when you were traveling after you left Egypt—		יזזָכ֕וֹר אֵ֛ת אֲשֶׁר־עָשָׂ֥ה לְךָ֖ עֲמָלֵ֑ק בַּדֶּ֖רֶךְ בְּצֵֽאתְכֶ֥ם מִמִּצְרָֽיִם:
זָכוֹר אֵת אֲשֶׁר־עָשָׂה לְךָ - You must remember what [Amalek] did to you. If you cheat with weights and measures, be concerned that the enemy will be incited to attack you, as it says: “Deceitful scales are an abomination to God,” and following that it is written: “With the arrival of spite, disgrace comes.” 1		זָכוֹר אֵת אֲשֶׁר־עָשָׂה לְךָ. אִם שִׁקַּרְתָּ בְמִדּוֹת וּבְמִשְׁקָלוֹת הֱוֵי דוֹאֵג מִגֵּרוּי הָאוֹיֵב, שֶׁנֶּאֱמַר (משלי י"א) "מֹאזְנֵי מִרְמָה תּוֹעֲבַת ה'", וּכְתִיב בַּתְרֵיהּ "בָּא זָדוֹן וַיָּבֹא קָלוֹן" (תנחומא):
18how, on the way, it attacked you by surprise, and mutilated all the weak ones at your rear. You were faint from thirst and weary, and they did not fear God.		יחאֲשֶׁ֨ר קָֽרְךָ֜ בַּדֶּ֗רֶךְ וַיְזַנֵּ֤ב בְּךָ֙ כָּל־הַנֶּֽחֱשָׁלִ֣ים אַֽחֲרֶ֔יךָ וְאַתָּ֖ה עָיֵ֣ף וְיָגֵ֑עַ וְלֹ֥א יָרֵ֖א אֱלֹהִֽים:
אֲשֶׁר קָֽרְךָ בַּדֶּרֶךְ - (lit.) How it encountered you on the way. The word קָרְךָ denotes a chance happening (מִקְרֶה), i.e., an unexpected attack. Another explanation: It denotes seminal emission (קֶרִי) and defilement, i.e., he defiled them with sodomy. Another explanation: It is derived from the concept of cold (קֹר) and heat, i.e., he cooled you down and reduced your boiling heat, for the nations had been afraid to attack you, but Amalek came and was the first to do so, providing the possibility for others to do the same. This can be compared to a bath so boiling hot that nobody could enter. One reckless person came and leaped down into it. Although he was scalded, he cooled it down for others.		אֲשֶׁר קָֽרְךָ בַּדֶּרֶךְ. לְשׁוֹן מִקְרֶה; דָּבָר אַחֵר — לְשׁוֹן קֶרִי וְטֻמְאָה שֶׁהָיָה מְטַמְּאָן בְּמִשְׁכַּב זְכוּר; דָּבָר אַחֵר — לְשׁוֹן קֹר וְחֹם, צִנֶּנְךָ וְהִפְשִׁירְךָ מֵרְתִיחָתְךָ, שֶׁהָיוּ כָל הָאֻמּוֹת יְרֵאִים לְהִלָּחֵם בָּכֶם וּבָא זֶה וְהִתְחִיל וְהֶרְאָה מָקוֹם לַאֲחֵרִים; מָשָׁל לְאַמְבָּטִי רוֹתַחַת שֶׁאֵין כָּל בְּרִיָּה יְכוֹלָה לֵירֵד בְּתוֹכָהּ, בָּא בֶן בְּלִיַּעַל אֶחָד קָפַץ וְיָרַד לְתוֹכָהּ, אַף עַל פִּי שֶׁנִּכְוָה הֵקֵרָהּ אוֹתָהּ בִּפְנֵי אֲחֵרִים (תנחומא):
וַיְזַנֵּב בְּךָ - means: he gave you a blow to the tail (זָנָב); i.e., he cut off their circumcised organs and flung them upward as an act of defiance to God.		וַיְזַנֵּב בְּךָ. מַכַּת זָנָב, חוֹתֵךְ מִילוֹת וְזוֹרֵק כְּלַפֵּי מַעְלָה (תנחומא):
כָּל־הַנֶּֽחֱשָׁלִים אַֽחֲרֶיךָ - All the weak ones - i.e., those who lacked strength on account of their sins, who had been expelled by the protective cloud.		כָּל־הַנֶּֽחֱשָׁלִים אַֽחֲרֶיךָ. חַסְרֵי כֹחַ מֵחֲמַת חֶטְאָם, שֶׁהָיָה הֶעָנָן פּוֹלְטָן (תנחומא):
וְאַתָּה עָיֵף וְיָגֵעַ - You were faint and weary. Faint from thirst, as it is written: “the people thirsted there for water,” 2 which is followed by: “Amalek came.” 3		וְאַתָּה עָיֵף וְיָגֵעַ. עָיֵף בַּצָּמָא, דִּכְתִיב "וַיִּצְמָא שָׁם הָעָם לַמַּיִם" (שמות י"ז) וּכְתִיב אַחֲרָיו "וַיָּבֹא עֲמָלֵק":
וְיָגֵעַ - And weary - from the journey.		וְיָגֵעַ. בַּדֶּרֶךְ:
וְלֹא יָרֵא - And they did not fear - referring to Amalek – אֱלֹהִים – God to thus refrain from harming you.		וְלֹא יָרֵא. עֲמָלֵק אלהים מִלְּהָרַע לְךָ:
19When God, your God, grants you respite from all your enemies surrounding you in the land that God, your God, is giving you to possess as an inheritance, you must obliterate the remembrance of Amalek from beneath heaven. You must not forget.”		יטוְהָיָ֡ה בְּהָנִ֣יחַ יְהֹוָ֣ה אֱלֹהֶ֣יךָ \| לְ֠ךָ֠ מִכָּל־אֹ֨יְבֶ֜יךָ מִסָּבִ֗יב בָּאָ֨רֶץ֙ אֲשֶׁ֣ר יְהֹוָה־אֱלֹהֶ֠יךָ נֹתֵ֨ן לְךָ֤ נַֽחֲלָה֙ לְרִשְׁתָּ֔הּ תִּמְחֶה֙ אֶת־זֵ֣כֶר * (זֶ֣כֶר) עֲמָלֵ֔ק מִתַּ֖חַת הַשָּׁמָ֑יִם לֹ֖א תִּשְׁכָּֽח:
תִּמְחֶה אֶת־זֵכֶר עֲמָלֵק - You must obliterate the remembrance of Amalek - including men and women, infants and sucklings, cattle and flocks, so that the name of Amalek not be mentioned even in association with an animal, saying: “This animal once belonged to Amalek.”		תִּמְחֶה אֶת־זֵכֶר עֲמָלֵק. מֵאִישׁ עַד אִשָּׁה מֵעוֹלֵל וְעַד יוֹנֵק מִשּׁוֹר וְעַד שֶׂה (שמואל א ט"ו), שֶׁלֹּא יְהֵא שֵׁם עֲמָלֵק נִזְכָּר אֲפִלּוּ עַל הַבְּהֵמָה, לוֹמַר בְּהֵמָה זוֹ מִשֶּׁל עֲמָלֵק הָיְתָה (פסיק' זוטר'):

Footnotes

Proverbs 11:1-2.

Exodus 17:3.

Exodus 17:8.

Haftarah

Shmuel I (I Samuel) Chapter 15

1And Samuel said to Saul, "The Lord sent me to anoint you to be king over His people, over Israel; and now hearken to the voice of the words of the Lord.		אוַיֹּ֚אמֶר שְׁמוּאֵל֙ אֶל־שָׁא֔וּל אֹתִ֨י שָׁלַ֚ח יְהֹוָה֙ לִמְשָׁחֲךָ֣ לְמֶ֔לֶךְ עַל־עַמּ֖וֹ עַל־יִשְׂרָאֵ֑ל וְעַתָּ֣ה שְׁמַ֔ע לְק֖וֹל דִּבְרֵ֥י יְהֹוָֽה:
and now, hearken to the voice of the words of the Lord. Once you acted foolishly. Now, take heed.		ועתה שמע לקול דברי ה'. פעם אחת נסכלת, עתה הזהר בעצמך:
2So said the Lord of Hosts, 'I remember that which Amalek did to Israel, how he laid (wait) for him on the way, when he came up out of Egypt.		בכֹּ֚ה אָמַר֙ יְהֹוָ֣ה צְבָא֔וֹת פָּקַ֕דְתִּי אֵ֛ת אֲשֶׁר־עָשָֹ֥ה עֲמָלֵ֖ק לְיִשְׂרָאֵ֑ל אֲשֶׁר־שָֹ֥ם לוֹ֙ בַּדֶּ֔רֶךְ בַּעֲלֹת֖וֹ מִמִּצְרָֽיִם:
3Now, go, and you shall smite Amalek, and you shall utterly destroy all that is his, and you shall not have pity on him: and you shall slay both man and woman, infant and suckling, ox and sheep, camel and donkey.' "		געַתָּה֩ לֵ֨ךְ וְהִכִּֽיתָ֜ה אֶת־עֲמָלֵ֗ק וְהַֽחֲרַמְתֶּם֙ אֶת־כָּל־אֲשֶׁר־ל֔וֹ וְלֹ֥א תַחְמֹ֖ל עָלָ֑יו וְהֵמַתָּ֞ה מֵאִ֣ישׁ עַד־אִשָּׁ֗ה מֵֽעֹלֵל֙ וְעַד־יוֹנֵ֔ק מִשּׁ֣וֹר וְעַד־שֶֹ֔ה מִגָּמָ֖ל וְעַד־חֲמֽוֹר:
ox and sheep. for they were sorcerers, and they would change themselves to resemble animals.		משור ועד שה. שהיו בעלי כשפים, ומשנין עצמן ודומין לבהמה:
4And Saul called the people together, and he counted them in Telaim, two hundred thousand footmen, and ten thousand, the men of Judah.		דוַיְשַׁמַּ֚ע שָׁאוּל֙ אֶת־הָעָ֔ם וַֽיִּפְקְדֵם֙ בַּטְּלָאִ֔ים מָאתַ֥יִם אֶ֖לֶף רַגְלִ֑י וַעֲשֶֹ֥רֶת אֲלָפִ֖ים אֶת־אִ֥ישׁ יְהוּדָֽה:
And Saul called… together. An expression of announcing, as though it would say, שאול ויזעק.		וישמע שאול. לשון הכרזה, כמו (לעיל יד כ): ויזעק שאול:
and he counted them in Telaim. (According to ‘peshat,’ this is the name of a place, as in Jos. 15:24. Our Rabbis, however, take it as a common noun, meaning ‘with lambs,’ explaining thus:) He told everyone to take a lamb from the King’s flocks, since it is forbidden to count Jews, for it is stated concerning them: “which will not be counted for multitude” (Gen. 32:12).		ויפקדם בטלאים. אמר לכל אחד ואחד, שיקח טלה מצאנו של מלך, ואחר כך מנה את הטלאים, לפי שאסור למנות את ישראל, שנאמר בם (בראשית לב יב): לא יספר מרוב:
5And Saul came as far as the city of Amalek, and he fought in the valley.		הוַיָּבֹ֥א שָׁא֖וּל עַד־עִ֣יר עֲמָלֵ֑ק וַיָּ֖רֶב בַּנָּֽחַל:
and he fought in the valley. (וירב) and he fought in the valley (from ריב, a quarrel). Our Rabbis said: Concerning the valley, he argued and concluded, thus: if for the sake of one soul, the Torah said, “decapitate a calf in the valley” (Deut. 21), how much more for the sake of all these souls. If man has sinned, what have the animals sinned?		וירב בנחל. וילחם בנחל ורבותינו אמרו (יומא כב ב): על עסקי נחל רב ודן את עצמו, ומה בשביל נפש אחת אמרה תורה ערוף עגלה בנחל, בשביל כל הנפשות האלו לא כל שכן, אם אדם חטא, בהמה מה חטאה:
6And Saul said to the Kenite, "Turn away and go down from among the Amalekites, lest I destroy you with them, and you did kindness with all the children of Israel, when they went up out of Egypt." And the Kenites turned away from amidst Amalek.		ווַיֹּ֣אמֶר שָׁא֣וּל אֶֽל־הַקֵּינִ֡י לְכוּ֩ סֻּ֨רוּ רְד֜וּ מִתּ֣וֹךְ עֲמָלֵקִ֗י פֶּן־אֹֽסִפְךָ֙ עִמּ֔וֹ וְאַתָּ֞ה עָשִֹ֚יתָה חֶ֙סֶד֙ עִם־כָּל־בְּנֵ֣י יִשְׂרָאֵ֔ל בַּעֲלוֹתָ֖ם מִמִּצְרָ֑יִם וַיָּ֥סַר קֵינִ֖י מִתּ֥וֹךְ עֲמָלֵֽק:
to the Kenites. the descendants of Jethro, who were residing in the wilderness of Judea, in the south of Arad, who went to Jabez to learn Torah, Arad being Amalek. The Canaanite king of Arad was Amalek, for it is stated: “the dweller of the South” (Num. 21:1), and “Amalek dwells in the Southland” (ibid. 12:29).		אל הקיני. בני יתרו, שהיו יושבין במדבר יהודה בנגב ערד, שהלכו אצל יעבץ ללמוד תורה, וערד הוא עמלק, הכנעני מלך ערד, עמלק היה, שנאמר (במדבר כא א): יושב הנגב, ועמלק יושב בארץ הנגב (שם יג כט):
with all the children of Israel. for Moses, Aaron, and all the elders of Israel partook of his (Jethro’s) repast (Ex. 18:12). (The Scripture, therefore) considers it as though he had done kindness with all the children of Israel.		עם כל בני ישראל. שנהנו מסעודתו משה ואהרן וכל זקני ישראל, והרי מעלה עליו כאלו עשה חסד עם כל בני ישראל:
7And Saul smote Amalek, from Havilah until you come to Shur, which is in front of Egypt.		זוַיַּ֥ךְ שָׁא֖וּל אֶת־עֲמָלֵ֑ק מֵֽחֲוִילָה֙ בּוֹאֲךָ֣ שׁ֔וּר אֲשֶׁ֖ר עַל־פְּנֵ֥י מִצְרָֽיִם:
8And he seized Agag, the king of Amalek, alive; and he completely destroyed all the people with the edge of the sword.		חוַיִּתְפֹּ֛שׂ אֶת־אֲגַ֥ג מֶֽלֶךְ־עֲמָלֵ֖ק חָ֑י וְאֶת־כָּל־הָעָ֖ם הֶחֱרִ֥ים לְפִי־חָֽרֶב:
9And Saul and the people had pity on Agag, and on the best of the sheep and the cattle, and the fatlings, and on the fattened sheep, and on all that was good; and they did not want to destroy them; but everything which was vile and feeble, that they utterly destroyed.		טוַיַּחְמֹל֩ שָׁא֨וּל וְהָעָ֜ם עַל־אֲגָ֗ג וְעַל־מֵיטַ֣ב הַצֹּאן֩ וְהַבָּקָ֨ר וְהַמִּשְׁנִ֚ים וְעַל־הַכָּרִים֙ וְעַל־כָּל־הַטּ֔וֹב וְלֹ֥א אָב֖וּ הַחֲרִימָ֑ם וְכָל־הַמְּלָאכָ֛ה נְמִבְזָ֥ה וְנָמֵ֖ס אֹתָ֥הּ הֶחֱרִֽימוּ:
and the fatlings. (Heb. ‘vehamishnim.’) It has no likeness (to any other word in the Scriptures). These are the fatlings, and I say that the expression of ‘mishnim’ is like ‘kesef mishneh’ (double money Gen. 43:15) because they are doubled over with flesh and fat. Similarly, (we explain:) “And the ox which was fattened (sheni) seven years.” (Jud. 6:25).		והמשנים. אין לו דמיון, והם הבריאים ואומר אני: לשון 'משנים', כמו (בראשית מג יב): כסף משנה, על שם שהוא כפול בבשר ובשומן, וכן (שופטים ו כה): ופר השני שבע שנים:
vile and feeble. (נמבזה) like נבזה (despised), and the ‘mem’ is superfluous.		נמבזה ונמס. כמו נבזה, והמ"ם טפילה בו:
10And the word of the Lord came to Samuel, saying,		יוַֽיְהִי֙ דְּבַר־יְהֹוָ֔ה אֶל־שְׁמוּאֵ֖ל לֵאמֹֽר:
11"I regret that I have made Saul king, for he has turned back from following Me, and he has not fulfilled My words." And it distressed Samuel, and he cried out to the Lord all night.		יאנִחַ֗מְתִּי כִּֽי־הִמְלַ֚כְתִּי אֶת־שָׁאוּל֙ לְמֶ֔לֶךְ כִּֽי־שָׁב֙ מֵאַֽחֲרַ֔י וְאֶת־דְּבָרַ֖י לֹ֣א הֵקִ֑ים וַיִּ֙חַר֙ לִשְׁמוּאֵ֔ל וַיִּזְעַ֥ק אֶל־יְהֹוָ֖ה כָּל־הַלָּֽיְלָה:
I regret. A thought has arisen in my heart concerning the kingdom of Saul, whom I have appointed king.		נחמתי. מחשבה עלתה בלבי על מלכות שאול שהמלכתי:
12And Samuel arose early in the morning to meet Saul; and it was told to Samuel, saying, "Saul has come to Carmel, and behold, he is setting up a place for himself, and he passed and went down to Gilgal."		יבוַיַּשְׁכֵּ֧ם שְׁמוּאֵ֛ל לִקְרַ֥את שָׁא֖וּל בַּבֹּ֑קֶר וַיֻּגַּ֨ד לִשְׁמוּאֵ֜ל לֵאמֹ֗ר בָּֽא־שָׁא֚וּל הַכַּרְמֶ֙לָה֙ וְהִנֵּ֨ה מַצִּ֥יב לוֹ֙ יָ֔ד וַיִּסֹּב֙ וַֽיַּעֲבֹ֔ר וַיֵּ֖רֶד הַגִּלְגָּֽל:
he is setting up a place for himself. He is building an altar for himself. That is the altar referred to concerning Elijah, “And he repaired the altar of the Lord, which had been torn down.” Jonathan however, renders: and behold, he is setting up there a place for himself, to divide the spoils.		מציב לו יד. בונה לו מזבח הוא המזבח שנאמר באליהו (מלכים-א יח ל): וירפא את מזבח ה' ההרוס. ויונתן תרגם: והא מתקן ליה תמן אתר לפלגא ביה ביזתא:
13And Samuel came to Saul, and Saul said to him, "May you be blessed of the Lord; I have fulfilled the word of the Lord."		יגוַיָּבֹ֥א שְׁמוּאֵ֖ל אֶל־שָׁא֑וּל וַיֹּ֧אמֶר ל֣וֹ שָׁא֗וּל בָּר֚וּךְ אַתָּה֙ לַֽיהֹוָ֔ה הֲקִימֹ֖תִי אֶת־דְּבַ֥ר יְהֹוָֽה:
14And Samuel said, "What then is this bleating of the sheep in my ears? And the lowing of the oxen which I hear?"		ידוַיֹּ֣אמֶר שְׁמוּאֵ֔ל וּמֶ֛ה קֽוֹל־הַצֹּ֥אן הַזֶּ֖ה בְּאָזְנָ֑י וְק֣וֹל הַבָּקָ֔ר אֲשֶׁ֥ר אָנֹכִ֖י שֹׁמֵֽעַ:
15And Saul said, "They brought them from the Amalekites, for the people had pity on the best of the sheep, and the oxen, in order to sacrifice to the Lord your God: and the rest we have utterly destroyed."		טווַיֹּ֨אמֶר שָׁא֜וּל מֵעֲמָלֵקִ֣י הֱבִיא֗וּם אֲשֶׁ֨ר חָמַ֚ל הָעָם֙ עַל־מֵיטַ֚ב הַצֹּאן֙ וְהַבָּקָ֔ר לְמַ֥עַן זְבֹ֖חַ לַיהֹוָ֣ה אֱלֹהֶ֑יךָ וְאֶת־הַיּוֹתֵ֖ר הֶחֱרַֽמְנוּ:
16And Samuel said to Saul, "Desist, and I shall tell you what the Lord spoke to me last night." And he said to him, "Speak."		טזוַיֹּ֚אמֶר שְׁמוּאֵל֙ אֶל־שָׁא֔וּל ֤הֶרֶף וְאַגִּ֣ידָה לְּךָ֔ אֵת֩ אֲשֶׁ֨ר דִּבֶּ֧ר יְהֹוָ֛ה אֵלַ֖י הַלָּ֑יְלָה וַיֹּ֥אמֶר (כתיב וַיֹּ֥אמֶרו) ל֖וֹ דַּבֵּֽר:
Desist. Like the Targum, ‘orich,’ meaning ‘wait’.		הרף. כתרגומו: אוריך, פירוש המתן:
17And Samuel said, "Even if you are small in your own eyes, are you not the head of the tribes of Israel? And the Lord anointed you as king over Israel.		יזוַיֹּ֣אמֶר שְׁמוּאֵ֔ל הֲל֗וֹא אִם־קָטֹ֚ן אַתָּה֙ בְּעֵינֶ֔יךָ רֹ֛אשׁ שִׁבְטֵ֥י יִשְׂרָאֵ֖ל אָ֑תָּה וַיִּמְשָׁחֲךָ֧ יְהֹוָ֛ה לְמֶ֖לֶךְ עַל־יִשְׂרָאֵֽל:
are you not the head of the tribes of Israel. Jonathan renders: The tribe of Benjamin crossed the Reed Sea at the head of the people, as it is said: “Benjamin, the youngest, rules over them” (Ps. 68: 28).		ראש שבטי ישראל אתה. תרגם יונתן: שבטא דבנימין עבר בימא בריש כל עמא, כמה שנאמר (תהלים סח כח): בנימין צעיר רודם:
18And the Lord sent you on a mission, and said, 'Go, and you shall utterly destroy the sinners, the Amalekites, and you shall wage war against them until they destroy them.'		יחוַיִּשְׁלָחֲךָ֥ יְהֹוָ֖ה בְּדָ֑רֶךְ וַיֹּ֗אמֶר לֵ֣ךְ וְהַחֲרַמְתָּ֞ה אֶת־הַֽחַטָּאִים֙ אֶת־עֲמָלֵ֔ק וְנִלְחַמְתָּ֣ ב֔וֹ עַ֥ד כַּלּוֹתָ֖ם אֹתָֽם:
until they destroy them. The people who are with you will destroy them.		עד כלותם אותם. העם אשר אתך יכלו אותם:
19Now, why did you not hearken to the voice of the Lord, but you flew upon the spoil, and you did what was evil in the eyes of the Lord?"		יטוְלָ֥מָּה לֹא־שָׁמַ֖עְתָּ בְּק֣וֹל יְהֹוָ֑ה וַתַּ֙עַט֙ אֶל־הַשָּׁלָ֔ל וַתַּ֥עַשׂ הָרַ֖ע בְּעֵינֵ֥י יְהֹוָֽה:
but you flew. (ותעט,) like ותעף (and you flew), an expression relating to עיט, bird of prey (Gen. 15:11).		ותעט. כמו ותעף, לשון עיט (בראשית טו יא):
20And Saul said to Samuel, "Yes, I did hearken to the voice of the Lord. I did go on the mission on which the Lord sent me, and I brought Agag, the king of Amalek alive, and have utterly destroyed the Amalekites.		כוַיֹּ֨אמֶר שָׁא֜וּל אֶל־שְׁמוּאֵ֗ל אֲשֶׁ֚ר שָׁמַ֙עְתִּי֙ בְּק֣וֹל יְהֹוָ֔ה וָאֵלֵ֕ךְ בַּדֶּ֖רֶךְ אֲשֶׁר־שְׁלָחַ֣נִי יְהֹוָ֑ה וָאָבִ֗יא אֶת־אֲגַג֙ מֶ֣לֶךְ עֲמָלֵ֔ק וְאֶת־עֲמָלֵ֖ק הֶחֱרַֽמְתִּי:
21And the people took from the spoil, sheep and oxen, the best of the ban, to sacrifice to your God in Gilgal."		כאוַיִּקַּ֨ח הָעָ֧ם מֵהַשָּׁלָ֛ל צֹ֥אן וּבָקָ֖ר רֵאשִׁ֣ית הַחֵ֑רֶם לִזְבֹּ֛חַ לַֽיהֹוָ֥ה אֱלֹהֶ֖יךָ בַּגִּלְגָּֽל:
the best of the ban. (ראשית, lit., the beginning), and similarly, “the best of your corn” (Deut. 18: 4), as it is said: “When you separate the best part of it therefrom” (Num. 18:30). Jonathan however, renders: before they banned it.		ראשית החרם. מיטב החרם, וכן (דברים יח ד): ראשית דגנך, כמה שנאמר (במדבר יח ל): בהרימכם את חלבו ממנו. ויונתן תרגם: קדם דיחרמון:
22And Samuel said, "Has the Lord (as much) desire in burnt offerings and peace-offerings, as in obeying the voice of the Lord? Behold, to obey is better than a peace-offering; to hearken (is better) than the fat of rams.		כבוַיֹּ֣אמֶר שְׁמוּאֵ֗ל הַחֵ֚פֶץ לַֽיהֹוָה֙ בְּעֹל֣וֹת וּזְבָחִ֔ים כִּשְׁמֹ֖עַ בְּק֣וֹל יְהֹוָ֑ה הִנֵּ֚ה שְׁמֹ֙עַ֙ מִזֶּ֣בַח ט֔וֹב לְהַקְשִׁ֖יב מֵחֵ֥לֶב אֵילִֽים:
Behold, to obey. His command is better than a peace-offering.		הנה שמוע. בקולו, טוב מזבח:
to hearken, than the fat of rams.. This refers to: Behold, to obey is better than a peace- offering, and to hearken (is better) than the fat of rams.		להקשיב מחלב אילים. זה מוסב על הנה שמוע מזבח טוב, ולהקשיב, מחלב אילים:
23For rebellion is as the sin of divination, and stubbornness is as idolatry and teraphim. Since you rejected the word of the Lord, He has rejected you from being a king."		כגכִּ֚י חַטַּאת־קֶ֙סֶם֙ מֶ֔רִי וְאָ֥וֶן וּתְרָפִ֖ים הַפְצַ֑ר יַ֗עַן מָאַ֙סְתָּ֙ אֶת־דְּבַ֣ר יְהֹוָ֔ה וַיִּמְאָסְךָ֖ מִמֶּֽלֶךְ:
For rebellion is as the sin of divination, and stubbornness is as idolatry and teraphim. And like the penalty for idolatry and teraphim, so is the penalty for stubbornness. Jonathan renders: for, as the sin of a people who divine, so is the sin of any man who disobeys the word of the Lord; and as the sins of a nation who has strayed after idols, so is the sin of any person who adds to the words of a prophet.		כי חטאת קסם מרי ואון ותרפים הפצר. וכעונש של און ותרפים, כן עונש של הפצר ויונתן תרגם: ארי כחוב גבריא וכו' וכחובי עמא דטעו בתר טעותא, כן חובת כל אנש דפצר ומוסיף וכו':
stubbornness. An expression of adding, and similarly, (Gen. 36:11) He prevailed upon him (ויפצר). He spoke many words to convince him.		הפצר. לשון תוספת, וכן (בראשית לג יא): ויפצר בו, הרבה עליו דברים:
24And Saul said to Samuel, "I have sinned, for I transgressed the Lord's command, and your words, for I feared the people, and I hearkened to their voice.		כדוַיֹּ֨אמֶר שָׁא֚וּל אֶל־שְׁמוּאֵל֙ חָטָ֔אתִי כִּֽי־עָבַ֥רְתִּי אֶת־פִּֽי־יְהֹוָ֖ה וְאֶת־דְּבָרֶ֑יךָ כִּ֚י יָרֵ֙אתִי֙ אֶת־הָעָ֔ם וָאֶשְׁמַ֖ע בְּקוֹלָֽם:
I feared the people. Doeg the Edomite, who was as esteemed as all of them.		יראתי את העם. דואג האדומי, שהיה חשוב כולם:
25And now, forgive now my sin, and return with me, and I shall prostrate myself to the Lord."		כהוְעַתָּ֕ה שָֹ֥א נָ֖א אֶת־חַטָּאתִ֑י וְשׁ֣וּב עִמִּ֔י וְאֶֽשְׁתַּחֲוֶ֖ה לַֽיהֹוָֽה:
26And Samuel said to Saul, "I shall not return with you, for you have rejected the word of the Lord, and the Lord has rejected you from being a king over Israel."		כווַיֹּ֚אמֶר שְׁמוּאֵל֙ אֶל־שָׁא֔וּל לֹ֥א אָשׁ֖וּב עִמָּ֑ךְ כִּ֚י מָאַ֙סְתָּה֙ אֶת־דְּבַ֣ר יְהֹוָ֔ה וַיִּמְאָסְךָ֣ יְהֹוָ֔ה מִהְי֥וֹת מֶ֖לֶךְ עַל־יִשְׂרָאֵֽל:
27And Samuel turned to go, and he seized the skirt of his robe, and it tore.		כזוַיִּסֹּ֥ב שְׁמוּאֵ֖ל לָלֶ֑כֶת וַיַּחֲזֵ֥ק בִּכְנַף־מְעִיל֖וֹ וַיִּקָּרַֽע:
and he seized the skirt of his robe. According to the simple interpretation, the implication is that when Samuel turned to go away from following Saul, Saul seized the skirt of Samuel’s robe, since Saul was entreating him to return until he would prostrate himself in Gilgal, where the tent of meeting had been. In Midrash Aggadah, however, Amoraim differ on this point. Some say that Saul tore Samuel’s robe, and some say that Samuel tore Saul’s robe, thereby giving over to him this sign, that whoever would sever the skirt of his robe would reign in his place. And that is what Saul said to David on the day that he severed the robe, “I know that you will reign” (infra 24:21).		ויחזק בכנף מעילו. לפי פשוטו משמעו, שכשפנה שמואל ללכת מאחרי שאול, אחז שאול בכנף של שמואל, לפי שהיה שאול מבקש ממנו שישוב עד שישתחוה בגלגל שהיה שם אהל מועד ומדרש אגדה (שוחר טוב) חולקים אמוראים, יש אומרים: מעילו של שמואל קרע שאול. ויש אומרים: מעילו של שאול קרע שמואל, ומסר לו סימן זה, מי שיכרות כנף מעילו, הוא ימלוך תחתיו, והוא שאמר לו שאול לדוד ביום שכרת את המעיל (לקמן כד כ): ידעתי כי מלוך תמלוך:
28And Samuel said to him, "The Lord has torn the kingdom of Israel from you, today; and has given it to your fellow who is better than you.		כחוַיֹּ֚אמֶר אֵלָיו֙ שְׁמוּאֵ֔ל קָרַ֨ע יְהֹוָ֜ה אֶֽת־מַמְלְכ֧וּת יִשְׂרָאֵ֛ל מֵעָלֶ֖יךָ הַיּ֑וֹם וּנְתָנָ֕הּ לְרֵעֲךָ֖ הַטּ֥וֹב מִמֶּֽךָּ:
29And also, the Strength of Israel will neither lie nor repent, for He is not a man to repent."		כטוְגַם֙ נֵ֣צַח יִשְׂרָאֵ֔ל לֹ֥א יְשַׁקֵּ֖ר וְלֹ֣א יִנָּחֵ֑ם כִּ֣י לֹ֥א אָדָ֛ם ה֖וּא לְהִנָּחֵֽם:
And also, the Strength of Israel will neither lie. And if you say, “I shall repent of my sin before Him, it will no longer avail to take the kingdom from the one to whom it was given, for the Holy One, Blessed be He, Who is the Strength of Israel, will not lie by not giving the good to whom He promised to give it.”		וגם נצח ישראל לא ישקר. ואם תאמר אשוב מעוני לפניו, לא יועיל עוד ליטול את המלוכה ממי שנתנה לו, כי הקב"ה שהוא נצחונו של ישראל, לא ישקר מליתן הטובה לזה שאמר ליתן:
30And he said, "I have sinned. Now, honor me now in the presence of the elders of my people, and in the presence of Israel, and return with me, and I shall prostrate myself to the Lord your God."		לוַיֹּ֣אמֶר חָטָ֔אתִי עַתָּ֗ה כַּבְּדֵ֥נִי נָ֛א נֶ֥גֶד זִקְנֵֽי־עַמִּ֖י וְנֶ֣גֶד יִשְׂרָאֵ֑ל וְשׁ֣וּב עִמִּ֔י וְהִֽשְׁתַּחֲוֵ֖יתִי לַֽיהֹוָ֥ה אֱלֹהֶֽיךָ:
31And Samuel returned after Saul, and Saul prostrated himself to the Lord.		לאוַיָּ֥שָׁב שְׁמוּאֵ֖ל אַחֲרֵ֣י שָׁא֑וּל וַיִּשְׁתַּ֥חוּ שָׁא֖וּל לַֽיהֹוָֽה:
32And Samuel said, "Bring Agag, the king of Amalek, near to me." And Agag went to him delicately. And Agag said, "Surely, the bitterness of death has turned."		לבוַיֹּ֣אמֶר שְׁמוּאֵ֗ל הַגִּ֚ישׁוּ אֵלַי֙ אֶת־אֲגַג֙ מֶ֣לֶךְ עֲמָלֵ֔ק וַיֵּ֣לֶךְ אֵלָ֔יו אֲגַ֖ג מַעֲדַנֹּ֑ת וַיֹּ֣אמֶר אֲגָ֔ג אָכֵ֖ן סָ֥ר מַר־הַמָּֽוֶת:
And Agag went to him delicately. (Heb. ‘ma’adanoth.’) Jonathan renders: delicately.		אגג מעדנות. יונתן תרגם: אגג מפנקא:
Surely, the bitterness of death has turned.. Indeed, I know that the bitterness of death has turned toward me, and is approaching.		אכן סר מר המות. באמת ידעתי כי סר וקרב עלי מרירת המות:
33And Samuel said, "As your sword bereaved women, so will your mother be bereaved among women." And Samuel hewed Agag in pieces before the Lord in Gilgal.		לגוַיֹּ֣אמֶר שְׁמוּאֵ֔ל כַּאֲשֶׁ֨ר שִׁכְּלָ֚ה נָשִׁים֙ חַרְבֶּ֔ךָ כֵּן־תִּשְׁכַּ֥ל מִנָּשִׁ֖ים אִמֶּ֑ךָ וַיְשַׁסֵּ֨ף שְׁמוּאֵ֧ל אֶת־אֲגָ֛ג לִפְנֵ֥י יְהֹוָ֖ה בַּגִּלְגָּֽל:
As your sword bereaved women. to render them veritable widows from their husbands, for you would cut off the membrum virile of the youths of Israel.		כאשר שכלה נשים חרבך. להושיבם אלמנות מבעליהם, שהייתם חותכים זנבי בחורי ישראל:
And he hewed. (וישסף) He cut him into four pieces. There is no similarity to this word. The Targum renders: ‘ufashah.’ And in our Gemara (i.e., T.B., Bets. 33b) we find: He broke a branch off (‘m’fashah’), and gave us each several sticks, meaning that he split.		וישסף. חתכו לארבע, ואין לתיבה זו דמיון ותרגום וישסף, ופשח. ובגמרא שלנו יש הוה מפשח ויהיב לן אלותא, כלומר בוקע:
34And Samuel went to Ramah, and Saul went up to his house in Gibeah of Saul.		לדוַיֵּ֥לֶךְ שְׁמוּאֵ֖ל הָרָמָ֑תָה וְשָׁא֛וּל עָלָ֥ה אֶל־בֵּית֖וֹ גִּבְעַ֥ת שָׁאֽוּל:

Translation of Chumash and Rashi courtesy Chabad House Publications’ forthcoming English Chumash with an annotated translation of Rashi based on the teachings of the Lubavitcher Rebbe, published by Kehot Publications Society. Translated and adapted by Rabbi Moshe Wisnefsky, Editor-in-Chief. Rabbi Chaim N. Cunin, Director and General Editor.

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