11God spoke to Moses, saying: |
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יאוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
12“When you take a census of the Israelites by number, each man must give God a monetary ransom for his soul when they are counted, so there not be a plague among them when they are counted. |
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יבכִּ֣י תִשָּׂ֞א אֶת־רֹ֥אשׁ בְּנֵֽי־יִשְׂרָאֵל֘ לִפְקֻֽדֵיהֶם֒ וְנָ֨תְנ֜וּ אִ֣ישׁ כֹּ֧פֶר נַפְשׁ֛וֹ לַֽיהֹוָ֖ה בִּפְקֹ֣ד אֹתָ֑ם וְלֹא־יִֽהְיֶ֥ה בָהֶ֛ם נֶ֖גֶף בִּפְקֹ֥ד אֹתָֽם: |
כִּי תִשָּׂא - Here denotes taking, as Onkelos translates it: אֲרֵי תְקַבֵּל; i.e., when you wish to obtain their total number so as to know how many they are, do not count them directly by a head count, but let each one give half a shekel, and you will then count the shekels and thereby know their number. |
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כִּי תִשָּׂא.
לְשׁוֹן קַבָּלָה, כְּתַרְגּוּמוֹ; כְּשֶׁתַּחְפֹּץ לְקַבֵּל סְכוּם מִנְיָנָם לָדַעַת כַּמָּה הֵם, אַל תִּמְנֵם לַגֻּלְגֹּלֶת, אֶלָּא יִתְּנוּ כָּל אֶחָד מַחֲצִית הַשֶּׁקֶל וְתִמְנֶה אֶת הַשְּׁקָלִים וְתֵדַע מִנְיָנָם:
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וְלֹא־יִֽהְיֶה בָהֶם נֶגֶף - So there not be a plague among them - for counting people is subject to the influence of the “evil eye” and causes an epidemic to attack them, as we find occurred in the days of King David. |
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וְלֹא־יִֽהְיֶה בָהֶם נֶגֶף.
שֶׁהַמִּנְיָן שׁוֹלֵט בּוֹ עַיִן הָרָע, וְהַדֶּבֶר בָּא עֲלֵיהֶם, כְּמוֹ שֶׁמָּצִינוּ בִימֵי דָּוִד (שמואל ב כ"ד):
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13This is what everyone who passes through the line of those counted must give: a half-shekel, of the sacred shekel at 20 gerah to the shekel. They must give half of this shekel as a contribution to God. |
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יגזֶ֣ה | יִתְּנ֗וּ כָּל־הָֽעֹבֵר֙ עַל־הַפְּקֻדִ֔ים מַֽחֲצִ֥ית הַשֶּׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ עֶשְׂרִ֤ים גֵּרָה֙ הַשֶּׁ֔קֶל מַֽחֲצִ֣ית הַשֶּׁ֔קֶל תְּרוּמָ֖ה לַֽיהֹוָֽה: |
זֶה יִתְּנוּ - (lit.) This they must give. God showed Moses the appearance of a fiery coin weighing half a shekel, and said to him, “Such a coin they must give.” |
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זֶה יִתְּנוּ.
הֶרְאָה לוֹ כְּמִין מַטְבֵּעַ שֶׁל אֵשׁ וּמִשְׁקָלָהּ מַחֲצִית הַשֶּׁקֶל וְאוֹמֵר לוֹ כָּזֶה יִתְּנוּ (תלמוד ירושלמי שק' א'):
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הָֽעֹבֵר עַל־הַפְּקֻדִים - Who passes through those counted. This expression is used because the usual way of counting is to have those counted pass before those who count them, one after another. Similarly we find: “all that pass under the rod”; and also: תַּעֲבֹרְנָה הַצֹּאן עַל יְדֵי מוֹנֶה “the flock will again pass under the hands of the one counting them.” |
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הָֽעֹבֵר עַל־הַפְּקֻדִים.
דֶּרֶךְ הַמּוֹנִין מַעֲבִירִין אֶת הַנִּמְנִין זֶה אַחַר זֶה, וְכֵן כֹּל אֲשֶׁר יַעֲבֹר תַּחַת הַשָּׁבֶט (ויקרא כ"ז), וְכֵן תַּעֲבֹרְנָה הַצֹּאן עַל יְדֵי מוֹנֶה (ירמיהו ל"ג):
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מַֽחֲצִית הַשֶּׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ - A half-shekel of the sacred shekel - i.e., of the shekel weight that I have set for you with which to weigh what the Torah calls “sacred shekels,” such as the shekels stated regarding pledging the value of people and redeeming an inherited field. |
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מַֽחֲצִית הַשֶּׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ.
בְּמִשְׁקַל הַשֶּׁקֶל שֶׁקָּצַבְתִּי לְךָ לִשְׁקֹל בּוֹ שִׁקְלֵי הַקֹּדֶשׁ, כְּגוֹן שְׁקָלִים הָאֲמוּרִין בְּפָרָשַׁת עֲרָכִין וּשְׂדֵה אֲחֻזָּה:
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עֶשְׂרִים גֵּרָה הַשֶּׁקֶל - 20 gerah to the shekel. Now it specifies for you how much it is. |
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עֶשְׂרִים גֵּרָה הַשֶּׁקֶל.
עַכְשָׁו פֵּרֵשׁ לְךָ כַּמָּה הוּא:
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גֵּרָה - Gerah - is a term for a ma’ah, and similarly we find in 1 Samuel: “will come to bow down to him for an agorah (אֲגוֹרָה) of silver and a loaf of bread.” |
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גֵּרָה.
לְשׁוֹן מָעָה; וְכֵן בִּשְׁמְוּאֵל (א' ב'), יָבוֹא לְהִשְׁתַּחֲוֹת לוֹ לַאֲגוֹרַת כֶּסֶף וְכִכַּר לָחֶם:
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עֶשְׂרִים גֵּרָה הַשֶּׁקֶל - 20 gerah to the shekel - i.e., to the full shekel, for the sacred shekel is four zuz, and the zuz was originally five ma’ah, but later the sages added a sixth to it, raising its value to six silver ma’ah. It is “half of this shekel” that I have told you about that they must give as “a contribution to God.” |
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עֶשְׂרִים גֵּרָה הַשֶּׁקֶל.
שֶׁהַשֶּׁקֶל הַשָּׁלֵם אַרְבָּעָה זוּזִים, וְהַזּוּז מִתְּחִלָּתוֹ חָמֵשׁ מָעוֹת, אֶלָּא בָאוּ וְהוֹסִיפוּ עָלָיו שְׁתוּת וְהֶעֱלוּהוּ לְשֵׁשׁ מָעָה כֶסֶף, וּמַחֲצִית הַשֶּׁקֶל הַזֶּה שֶׁאָמַרְתִּי לְךָ יִתְּנוּ תְּרוּמָה לַה' (בכורות ה'):
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14Whoever passes through the line of those counted, 20 years old and over, must give the contribution for God. |
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ידכֹּ֗ל הָֽעֹבֵר֙ עַל־הַפְּקֻדִ֔ים מִבֶּ֛ן עֶשְׂרִ֥ים שָׁנָ֖ה וָמָ֑עְלָה יִתֵּ֖ן תְּרוּמַ֥ת יְהֹוָֽה: |
מִבֶּן עֶשְׂרִים שָׁנָה וָמָעְלָה - 20 years old and over. Scripture teaches you here that anyone less than 20 years old does not serve in the army, nor is counted among adult men. |
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מִבֶּן עֶשְׂרִים שָׁנָה וָמָעְלָה.
לִמֶּדְךָ כָּאן שֶׁאֵין פָּחוּת מִבֶּן עֶשְׂרִים יוֹצֵא לַצָּבָא וְנִמְנֶה בִּכְלַל אֲנָשִׁים:
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15The rich must not give more, and the poor not less, than half a shekel, when giving the contribution for God to atone for your souls. |
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טוהֶֽעָשִׁ֣יר לֹֽא־יַרְבֶּ֗ה וְהַדַּל֙ לֹ֣א יַמְעִ֔יט מִמַּֽחֲצִ֖ית הַשָּׁ֑קֶל לָתֵת֙ אֶת־תְּרוּמַ֣ת יְהֹוָ֔ה לְכַפֵּ֖ר עַל־נַפְשֹֽׁתֵיכֶֽם: |
לְכַפֵּר עַל־נַפְשֹֽׁתֵיכֶֽם - To atone for your souls - i.e., so that you not be stricken by a plague as a result of the counting. Another explanation of “to atone for your souls”: Since three contributions are alluded to here – for the expression “contribution for God” is stated here three times: The first refers to the contribution for the silver bases, for Moses counted them when they began making donations for the Tabernacle, and each one gave half a shekel, making a total of 100 talents, as it says: “The silver from those of the community who had been counted came to 100 talents,” and from them the bases were made, as it says: “The 100 talents of silver were used for casting the bases of the Tabernacle….” The second also refers to a contribution involving a census, for he counted them after the Tabernacle was erected, and this is the census stated at the beginning of the Book of Numbers: “on the first day of the second month of the second year…,” when everyone gave half a shekel, and they were used for buying each year’s communal offerings. In these two contributions, the poor and the rich were equal. It is about this second contribution that it says here: “to atone for your souls,” for the offerings are brought to atone for sins. And the third refers to the contribution for the Tabernacle, as it says: “Whoever set aside a contribution of silver or copper…,” and in this not everyone was equal, but each individual gave what his heart inspired him to give. |
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לְכַפֵּר עַל־נַפְשֹֽׁתֵיכֶֽם.
שֶׁלֹא תִנָּגְפוּ עַל יְדֵי מִנְיָן; דָּבָר אַחֵר לְכַפֵּר עַל נַפְשׁוֹתֵיכֶם, לְפִי שֶׁרָמַז לָהֶם כָּאן ג' תְּרוּמוֹת – שֶׁנִּכְתַּב כָּאן תְּרוּמַת ה' שָׁלֹשׁ פְּעָמִים, אַחַת תְּרוּמַת אֲדָנִים שֶׁמְּנָאָן כְּשֶׁהִתְחִילוּ בְנִדְבַת הַמִּשְׁכָּן, שֶׁנָּתְנוּ כָּל אֶחָד וְאֶחָד מַחֲצִית הַשֶּׁקֶל, וְעָלָה לִמְאַת הַכִּכָּר, שֶׁנֶּאֱמַר וְכֶסֶף פְּקוּדֵי הָעֵדָה מְאַת כִּכָּר (שמות ל"ח), וּמֵהֶם נַעֲשׂוּ הָאֲדָנִים שֶׁנֶּאֱמַר וַיְהִי מְאַת כִּכַּר הַכֶּסֶף וְגוֹ' (שם); וְהַשֵּׁנִית אַף הִיא עַל יְדֵי מִנְיָן, שֶׁמְּנָאָן מִשֶּׁהוּקַם הַמִּשְׁכָּן, הוּא הַמִּנְיָן הָאָמוּר בִּתְחִלַּת חֻמַּשׁ הַפְּקוּדִים בְּאֶחָד לַחֹדֶשׁ הַשֵּׁנִי בַּשָּׁנָה הַשֵּׁנִית (במדבר א'), וְנָתְנוּ כָּל אֶחָד מַחֲצִית הַשֶּׁקֶל, וְהֵן לִקְנוֹת מֵהֶן קָרְבְּנוֹת צִבּוּר שֶׁל כָּל שָׁנָה וְשָׁנָה, וְהֻשְׁווּ בָהֶם עֲנִיִּים וַעֲשִׁירִים, וְעַל אוֹתָהּ תְּרוּמָה נֶאֱמַר לְכַפֵּר עַל נַפְשׁוֹתֵיכֶם, שֶׁהַקָּרְבָּנוֹת לְכַפָּרָה הֵם בָּאִים; וְהַשְּׁלִישִׁית הִיא תְרוּמַת הַמִּשְׁכָּן כְּמוֹ שֶׁנֶּאֱמַר כָּל מֵרִים תְּרוּמַת כֶּסֶף וּנְחֹשֶׁת (שמות ל"ה), וְלֹא הָיְתָה יַד כֻּלָּם שָׁוָה בָהּ אֶלָּא אִישׁ מַה שֶּׁנְּדָבוֹ לִבּוֹ:
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16You must take the atonement money from the Israelites and allocate it to the work of constructing the Tent of Meeting. It will serve the Israelites as a remembrance before God, to atone for your souls.” |
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טזוְלָֽקַחְתָּ֞ אֶת־כֶּ֣סֶף הַכִּפֻּרִ֗ים מֵאֵת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְנָֽתַתָּ֣ אֹת֔וֹ עַל־עֲבֹדַ֖ת אֹ֣הֶל מוֹעֵ֑ד וְהָיָה֩ לִבְנֵ֨י יִשְׂרָאֵ֤ל לְזִכָּרוֹן֙ לִפְנֵ֣י יְהֹוָ֔ה לְכַפֵּ֖ר עַל־נַפְשֹֽׁתֵיכֶֽם: |
וְנָֽתַתָּ אֹתוֹ עַל־עֲבֹדַת אֹהֶל מוֹעֵד - And allocate it to the work of the Tent of Meeting.
From this you learn that he was commanded to count them at the beginning of the contribution for the Tabernacle, after the incident of the Golden Calf, because they had then been affected by a plague, as it says: “God struck the people with a plague.” This may be compared to a flock dear to its owner that was stricken by an epidemic. When the plague ceased, the owner said to the shepherd, “I beg of you, count my flock and see how many of them are left,” thereby showing that the flock was dear to him.
It is impossible, however, to say that this census is the same as that stated in the Book of Numbers, for about that census it says: “on the first day of the second month,” and the Tabernacle was erected already in the first month, as it says: “On the first day of the first month you must erect the Tabernacle…,” and from the shekels of this census here were made the silver bases of the Tabernacle, as it says: “The 100 talents of silver were used for casting the bases….” You thus learn that there were two censuses: one at the beginning of their donation for the Tabernacle, after Yom Kippur of the first year after leaving Egypt, and another in Iyar of the second year, after the Tabernacle was erected.
And if you ask: How is it possible that in both censuses the numbers of Israel were equal – 603,550, for regarding the silver from those of the community counted here it says that this was their number, and in the census of the Book of Numbers it also says the same number – “The sum of all the tallies was 603,550”? Were not these two censuses in two separate years, and it is impossible that there were not some who at the time of the first counting were 19 years old and were not counted then, yet at the second census had become 20 years old? The answer is: In respect to calculating people’s ages, they were counted twice in the same year, but according to the count of years from when they left Egypt it was two years; for regarding the years from when they left Egypt one counts from Nisan, as we have learned in Tractate Rosh Hashanah, and thus the Tabernacle was constructed in the first year and erected in the second, for a new year began on the first of Nisan, but people’s ages are calculated according to the number of years since the creation of the world, which begin in Tishrei, and thus the two censuses were in the same year: the first census was in Tishrei, after Yom Kippur when the Omnipresent had become reconciled with Israel to forgive them and they were then commanded regarding the Tabernacle, and the second was on the first of Iyar.
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וְנָֽתַתָּ אֹתוֹ עַל־עֲבֹדַת אֹהֶל מוֹעֵד.
לָמַדְתָּ שֶׁנִּצְטַוּוּ לִמְנוֹתָם בִּתְחִלַּת נִדְבַת הַמִּשְׁכָּן, אַחַר מַעֲשֵׂה הָעֵגֶל, מִפְּנֵי שֶׁנִּכְנַס בָּהֶם מַגֵּפָה, כְּמוֹ שֶׁנֶּאֱמַר וַיִּגֹּף ה' אֶת הָעָם; מָשָׁל לְצֹאן הַחֲבִיבָה עַל בְּעָלֶיהָ שֶׁנָּפַל בָּהּ דֶּבֶר וּמִשֶּׁפָּסַק אָמַר לוֹ לָרוֹעֶה בְּבַקָּשָׁה מִמְּךָ מְנֵה אֶת צֹאנִי וְדַע כַּמָּה נוֹתְרוּ בָהֶם, לְהוֹדִיעַ שֶׁהִיא חֲבִיבָה עָלָיו; וְאִי אֶפְשָׁר לוֹמַר שֶׁהַמִּנְיָן הַזֶּה הוּא הָאָמוּר בְּחֻמַּשׁ הַפְּקוּדִים, שֶׁהֲרֵי נֶאֱמַר בּוֹ בְּאֶחָד לַחֹדֶשׁ הַשֵּׁנִי וְהַמִּשְׁכָּן הוּקַם בְּאֶחָד לַחֹדֶשׁ הָרִאשׁוֹן, שֶׁנֶּאֱמַר בְּיוֹם הַחֹדֶשׁ הָרִאשׁוֹן בְּאֶחָד לַחֹדֶשׁ תָּקִים וְגוֹ' (שמות מ'), וּמֵהַמִּנְיָן הַזֶּה נַעֲשׂוּ הָאֲדָנִים – מִשְּׁקָלִים שֶׁלּוֹ – שֶׁנֶּאֱמַר וַיְהִי מְאַת כִּכַּר הַכֶּסֶף לָצֶקֶת וְגוֹ' (שם ל"ח), הָא לָמַדְתָּ שְׁתַּיִם הָיוּ, אֶחָד בִּתְחִלַּת נִדְבָתָן אַחַר יוֹם הַכִּפּוּרִים בְּשָׁנָה רִאשׁוֹנָה, וְאַחַת בְּשָׁנָה שְׁנִיָּה בְּאִיָּר מִשֶּׁהוּקַם הַמִּשְׁכָּן. וְאִם תֹּאמַר וְכִי אֶפְשָׁר שֶׁבִּשְׁנֵיהֶם הָיוּ יִשְׂרָאֵל שָׁוִים – ו' מֵאוֹת אֶלֶף וְג' אֲלָפִים וַחֲמֵשׁ מֵאוֹת וַחֲמִשִּׁים – שֶׁהֲרֵי בְכֶסֶף פְּקוּדֵי הָעֵדָה נֶאֱמַר כֵּן, וּבְחֻמַּשׁ הַפְּקוּדִים אַף בּוֹ נֶאֱמַר כֵּן וַיִּהְיוּ כָּל הַפְּקוּדִים שֵׁשׁ מֵאוֹת אֶלֶף וּשְׁלֹשֶׁת אֲלָפִים וַחֲמֵשׁ מֵאוֹת וַחֲמִשִּׁים (במדבר א'), וַהֲלֹא בִשְׁתֵּי שָׁנִים הָיוּ, וְאִי אֶפְשַָׁר שֶׁלֹא הָיוּ בִשְׁעַת מִנְיָן הָרִאשׁוֹן בְּנֵי י"ט שָׁנָה שֶׁלֹּא נִמְנוּ וּבַשְּׁנִיָּה נַעֲשׂוּ בְּנֵי כ'! תְּשׁוּבָה לַדָּבָר: אֵצֶל שְׁנוֹת הָאֲנָשִׁים בְּשָׁנָה אַחַת נִמְנוּ, אֲבָל לְמִנְיַן יְצִיאַת מִצְרַיִם הָיוּ שְׁתֵּי שָׁנִים, לְפִי שֶׁלִּיצִיאַת מִצְרַיִם מוֹנִין מִנִּיסָן, כְּמוֹ שֶׁשָּׁנִינוּ בְמַסֶּ' רֹאשׁ הַשָּׁנָה (דף ב'), וְנִבְנָה הַמִּשְׁכָּן בָּרִאשׁוֹנָה וְהוּקַם בַּשְּׁנִיָּה, שֶׁנִּתְחַדְּשָׁה שָׁנָה בְּאֶחָד בְּנִיסָן, אֲבָל שְׁנוֹת הָאֲנָשִׁים מְנוּיִין לְמִנְיַן שְׁנוֹת עוֹלָם, הַמַּתְחִילִין מִתִּשְׁרֵי, נִמְצְאוּ שְׁנֵי הַמִּנְיָנִים בְּשָׁנָה אַחַת – הַמִּנְיָן הָרִאשׁוֹן הָיָה בְּתִשְׁרֵי לְאַחַר יוֹם הַכִּיפּוּרִים שֶׁנִּתְרַצָּה הַמָּקוֹם לְיִשְׂרָאֵל לִסְלֹחַ לָהֶם וְנִצְטַוּוּ עַל הַמִּשְׁכָּן, וְהַשֵּׁנִי בְּאֶחָד בְּאִיָּר:
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עַל־עֲבֹדַת אֹהֶל מוֹעֵד - To the work of the Tent of Meeting. This refers to the silver bases, which were made from these shekels. |
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עַל־עֲבֹדַת אֹהֶל מוֹעֵד.
הֵן הָאֲדָנִים שֶׁנַּעֲשׂוּ בוֹ:
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17God spoke to Moses, saying: |
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יזוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
18“You must make a copper Laver and its copper base, for washing. You must place it between the Tent of Meeting and the Outer Altar; you must put water in it. |
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יחוְעָשִׂ֜יתָ כִּיּ֥וֹר נְח֛שֶׁת וְכַנּ֥וֹ נְח֖שֶׁת לְרָחְצָ֑ה וְנָֽתַתָּ֣ אֹת֗וֹ בֵּֽין־אֹ֤הֶל מוֹעֵד֙ וּבֵ֣ין הַמִּזְבֵּ֔חַ וְנָֽתַתָּ֥ שָׁ֖מָּה מָֽיִם: |
כִּיּוֹר - Laver - is a type of large urn, possessing spouts that discharge water at their openings. |
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כִּיּוֹר.
כְּמִין דּוּד גְּדוֹלָה וְלָהּ דַּדִּים הַמְּרִיקִים בְּפִיהֶם מַיִם:
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וְכַנּוֹ - Its meaning is as Onkelos translates it: בְּסִיסֵהּ “its stand,” i.e., a stand designated for the Laver. |
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וְכַנּוֹ.
כְּתַרְגּוּמוֹ בְּסִיסֵהּ, מוֹשָׁב מְתֻקָּן לַכִּיּוֹר:
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לְרָחְצָה - For washing. This is referring back to the Laver. |
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לְרָחְצָה.
מוּסָב עַל הַכִּיּוֹר:
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וּבֵין הַמִּזְבֵּחַ - And the Altar - i.e., the sacrificial Altar, about which is written that it was “in front of the entrance to the Tabernacle, the Tent of Meeting.” The Laver was placed a little to the side opposite the space between the Altar and the Tabernacle, but not interposing between them, for it says: “He then placed the sacrificial Altar in front of the entrance to the Tabernacle, the Tent of Meeting,” implying that the Altar was in front of the Tent of Meeting but the Laver was not in front of the Tent of Meeting. How was this achieved? It was placed a little towards the south. So is stated in Tractate Zevachim. |
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וּבֵין הַמִּזְבֵּחַ.
מִזְבַּח הָעוֹלָה, שֶׁכָּתוּב בּוֹ שֶׁהוּא לִפְנֵי פֶּתַח מִשְׁכַּן אֹהֶל מוֹעֵד, וְהָיָה הַכִּיּוֹר מָשׁוּךְ קִמְעָא, וְעוֹמֵד כְּנֶגֶד אֲוִיר שֶׁבֵּין הַמִּזְבֵּחַ וְהַמִּשְׁכָּן, וְאֵינוֹ מַפְסִיק כְּלָל בֵּינְתַיִם, מִשּׁוּם שֶׁנֶּאֱמַר וְאֵת מִזְבַּח הָעֹלָה שָׂם פֶּתַח מִשְׁכַּן אֹהֶל מוֹעֵד (שמות מ'), – כְּלוֹמַר מִזְבֵּחַ לִפְנֵי אֹהֶל מוֹעֵד וְאֵין כִּיּוֹר לִפְנֵי אֹהֶל מוֹעֵד, הָא כֵיצַד? מָשׁוּךְ קִמְעָא כְּלַפֵּי הַדָּרוֹם; כָּךְ שְׁנוּיָה בִזְבָחִים:
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19Aaron and his sons must wash their hands and feet from it. |
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יטוְרָֽחֲצ֛וּ אַֽהֲרֹ֥ן וּבָנָ֖יו מִמֶּ֑נּוּ אֶת־יְדֵיהֶ֖ם וְאֶת־רַגְלֵיהֶֽם: |
אֶת־יְדֵיהֶם וְאֶת־רַגְלֵיהֶֽם - Their hands and feet - i.e., the priest would wash his hands and feet simultaneously, and so we have learned in Tractate Zevachim: How is the washing of the priests’ hands and feet performed? The priest places his right hand upon his right foot, and similarly his left hand upon his left foot, and washes them together. |
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אֶת־יְדֵיהֶם וְאֶת־רַגְלֵיהֶֽם.
בְּבַת אַחַת הָיָה מְקַדֵּשׁ יָדָיו וְרַגְלָיו; וְכָךְ שָׁנִינוּ בִזְבָחִים (דף י"ט); כֵּיצַד קִדּוּשׁ יָדַיִם וְרַגְלַיִם? מַנִּיחַ יָדוֹ הַיְמָנִית עַל גַּבֵּי רַגְלוֹ הַיְמָנִית וְיָדוֹ הַשְּׂמָאלִית עַל גַּבֵּי רַגְלוֹ הַשְּׂמָאלִית וּמְקַדֵּשׁ:
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20They must wash with water before they enter the Tent of Meeting; thus they will not die. Whenever they approach the Outer Altar to serve, to burn a fire-offering to God, |
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כבְּבֹאָ֞ם אֶל־אֹ֧הֶל מוֹעֵ֛ד יִרְחֲצוּ־מַ֖יִם וְלֹ֣א יָמֻ֑תוּ א֣וֹ בְגִשְׁתָּ֤ם אֶל־הַמִּזְבֵּ֨חַ֙ לְשָׁרֵ֔ת לְהַקְטִ֥יר אִשֶּׁ֖ה לַֽיהֹוָֽה: |
בְּבֹאָם אֶל־אֹהֶל מוֹעֵד - When they enter the Tent of Meeting - i.e., for their regular tasks such as to burn the morning or afternoon incense, or for other, occasional procedures such as to sprinkle from the blood of the bull of the anointed high priest or of the goats offered as atonement for idolatry. |
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בְּבֹאָם אֶל־אֹהֶל מוֹעֵד.
לְהַקְטִיר שַׁחֲרִית וּבֵין הָעַרְבַּיִם קְטֹרֶת, אוֹ לְהַזּוֹת מִדַּם פַּר כֹּהֵן הַמָּשִׁיחַ וּשְׂעִירֵי עֲבוֹדָה זָרָה:
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וְלֹא יָמֻתוּ - Thus they will not die - from which we infer that if they do not wash they will die – for sometimes laws are stated in the Torah by implication, and from a negative statement may be implied the positive. |
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וְלֹא יָמֻתוּ.
הָא אִם לֹא יִרְחֲצוּ יָמוּתוּ, שֶׁבַּתּוֹרָה נֶאֶמְרוּ כְלָלוֹת, וּמִכְלַל לָאו אַתָּה שׁוֹמֵעַ הֵן:
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אֶל־הַמִּזְבֵּחַ - To the Altar - i.e., the Outer Altar, where there is no entering the Tent of Meeting involved but only into the Courtyard. |
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אֶל־הַמִּזְבֵּחַ.
הַחִיצוֹן, שֶׁאֵין כָּאן בִּיאַת אֹהֶל מוֹעֵד אֶלָּא בֶּחָצֵר:
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21they must wash their hands and feet, and thus they will not die. This will be an everlasting statute for them, for him and his descendants throughout their future generations.” |
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כאוְרָֽחֲצ֛וּ יְדֵיהֶ֥ם וְרַגְלֵיהֶ֖ם וְלֹ֣א יָמֻ֑תוּ וְהָֽיְתָ֨ה לָהֶ֧ם חָק־עוֹלָ֛ם ל֥וֹ וּלְזַרְע֖וֹ לְדֹֽרֹתָֽם: |
וְלֹא יָמֻתוּ - And thus they will not die. It is repeated here to apply the death penalty also to one who serves on the Altar without having washed his hands and feet, for from the first time the death penalty is stated we would only know that it applies to one who enters the Sanctuary in that state. |
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וְלֹא יָמֻתוּ.
לְחַיֵּב מִיתָה עַל הַמְשַׁמֵּשׁ בַּמִּזְבֵּחַ וְאֵינוֹ רְחוּץ יָדַיִם וְרַגְלַיִם, שֶׁהַמִּיתָה הָרִאשׁוֹנָה לֹא שָׁמַעְנוּ אֶלָּא עַל הַנִּכְנָס לַהֵיכָל:
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22God spoke to Moses, saying: |
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כבוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
23“You must take for yourself choice spices: 500 shekel-weights of pure myrrh; fragrant cinnamon in two half-portions, each amounting to 250 shekel-weights; 250 shekel-weights of aromatic cane; |
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כגוְאַתָּ֣ה קַח־לְךָ֘ בְּשָׂמִ֣ים רֹאשׁ֒ מָר־דְּרוֹר֙ חֲמֵ֣שׁ מֵא֔וֹת וְקִנְּמָן־בֶּ֥שֶׂם מַֽחֲצִית֖וֹ חֲמִשִּׁ֣ים וּמָאתָ֑יִם וּקְנֵה־בֹ֖שֶׂם חֲמִשִּׁ֥ים וּמָאתָֽיִם: |
בְּשָׂמִים רֹאשׁ - means “valuable spices.” |
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בְּשָׂמִים רֹאשׁ.
חֲשׁוּבִים:
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וְקִנְּמָן־בֶּשֶׂם - Fragrant cinnamon. Since cinnamon is a type of tree bark, some of which is of good quality and has a fine aroma and flavor while some is like mere wood, the verse therefore had to say: “fragrant cinnamon,” i.e., of the good-quality type. |
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וְקִנְּמָן־בֶּשֶׂם.
לְפִי שֶׁהַקִּנָּמוֹן קְלִפַּת עֵץ הוּא, יֵשׁ שֶׁהוּא טוֹב וְיֵשׁ בּוֹ רֵיחַ טוֹב וְטַעַם, וְיֵשׁ שֶׁאֵינוֹ אֶלָּא כְּעֵץ, לְכָךְ הֻצְרַךְ לוֹמַר קִנְּמָן בֶּשֶׂם – מִן הַטּוֹב:
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מַֽחֲצִיתוֹ חֲמִשִּׁים וּמָאתָיִם - (lit.) Half of it, 250 - means: half of what is to be brought must be 250 shekels; thus its entire amount must be 500 shekels, just like the quantity of pure myrrh. If so, why is it expressed as two halves? The answer is: It is a special decree of the Torah to bring it in half-portions so as to add two small amounts to tip the scale, one at each weighing, for the spices are not weighed exactly. So is stated in Tractate Keritot. |
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מַֽחֲצִיתוֹ חֲמִשִּׁים וּמָאתָיִם.
מַחֲצִית הֲבָאָתוֹ תְּהֵא חֲמִשִּׁים וּמָאתַיִם, נִמְצָא כֻלּוֹ חֲמֵשׁ מֵאוֹת, כְּמוֹ שִׁעוּר מָר דְּרוֹר, אִם כֵּן לָמָּה נֶאֱמַר בּוֹ חֲצָאִין, גְּזֵרַת הַכָּתוּב הִיא לַהֲבִיאוֹ לַחֲצָאִין, לְהַרְבּוֹת בּוֹ ב' הַכְרָעוֹת, שֶׁאֵין שׁוֹקְלִין עַיִן בְּעַיִן; וְכָךְ שְׁנוּיָה בְכָרֵתוֹת:
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וּקְנֵה־בֶּשֶׂם - means “cane of spices”; because there are types of cane that are not spices, it was necessary to say בֹשֶׂם “of spices.” |
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וּקְנֵה־בֶּשֶׂם.
קָנֶה שֶׁל בֹּשֶׂם; לְפִי שֶׁיֵּשׁ קָנִים שֶׁאֵינָן שֶׁל בֹּשֶׂם הֻצְרַךְ לוֹמַר קְנֵה בֹשֶׂם:
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חֲמִשִּׁים וּמָאתָיִם - 250 [shekels] - its total weight. |
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חֲמִשִּׁים וּמָאתָיִם.
סַךְ מִשְׁקַל כֻּלּוֹ:
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24and 500 shekel-weights of cassia, all according to the weight of the sacred shekel; as well as a hin of olive oil. |
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כדוְקִדָּ֕ה חֲמֵ֥שׁ מֵא֖וֹת בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ וְשֶׁ֥מֶן זַ֖יִת הִֽין: |
וְקִדָּה - This is a name of the root of a certain herb, and in Mishnaic Hebrew, the language used by the sages, it is called קְצִיעָה - cassia. |
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וְקִדָּה.
שֵׁם שֹׁרֶשׁ עֵשֶׂב, וּבִלְשׁוֹן חֲכָמִים קְצִיעָה:
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הִֽין - Hin. This is twelve log. The sages of Israel differed as to how this oil was used: Rabbi Meir said: In it they cooked these roots, thus having the spices blend thoroughly with the oil. Rabbi Yehudah said to him: Surely this amount of oil is not even enough to smear the roots, let alone to cook them in it! Rather, they soaked them first in water, so that being saturated in water they would not absorb the oil. Afterwards the oil was poured on top of them until it absorbed their scent, and then they drained the oil off the roots. |
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הִֽין.
י"ב לֻגִּין; וְנֶחְלְקוּ בוֹ חַכְמֵי יִשְׂרָאֵל — רַבִּי מֵאִיר אוֹמֵר בּוֹ שָׁלְקוּ אֶת הָעִקָּרִין, אָמַר לוֹ רַ' יְהוּדָה וַהֲלֹא לָסוּךְ אֶת הָעִקָּרִין אֵינוֹ סִפֵּק אֶלָּא שְׁרָאוּם בַּמַּיִם שֶׁלֹּא יִבְלְעוּ אֶת הַשֶּׁמֶן, וְאַחַר כָּךְ הֵצִיף עֲלֵיהֶם הַשֶּׁמֶן עַד שֶׁקָּלַט הָרֵיחַ, וְקִפְּחוֹ לַשֶּׁמֶן מֵעַל הָעִקָּרִין (הוריות י"א):
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25You must make it into sacred anointing oil, a blended compound as made by a perfumer. It must serve as oil for sacred anointment. |
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כהוְעָשִׂ֣יתָ אֹת֗וֹ שֶׁ֚מֶן מִשְׁחַת־קֹ֔דֶשׁ רֹ֥קַח מִרְקַ֖חַת מַֽעֲשֵׂ֣ה רֹקֵ֑חַ שֶׁ֥מֶן מִשְׁחַת־קֹ֖דֶשׁ יִֽהְיֶֽה: |
רֹקַח מִרְקַחַת - The word רֹקַח is a noun, as evidenced by it being accented on the penultimate syllable, and it is a similar form to רֶקַח and רֶגַע. It is not like רֹגַע הַיָּם “Who makes the sea quiver” and רֹקַע הָאָרֶץ “Who spreads out the earth,” which are accented on the last syllable. Anything that is mixed with another to the extent that one is impacted from the other’s scent or taste is called מִרְקַחַת “blend.” Thus – |
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רֹקַח מִרְקַחַת.
רֹקַח שֵׁם דָּבָר הוּא, וְהַטַּעַם מוֹכִיחַ, שֶׁהוּא לְמַעְלָה, וַהֲרֵי הוּא כְּמוֹ רֶקַח, רֶגַע; וְאֵינוֹ כְּמוֹ רֹגַע הַיָּם (ישעיהו נ"א), וּכְמוֹ רֹקַע הָאָרֶץ (שם מלכים ב), שֶׁהַטַּעַם לְמַטָּה; וְכָל דָּבָר הַמְעֹרָב בַּחֲבֵרוֹ עַד שֶׁזֶּה קוֹפֵחַ מִזֶּה אוֹ רֵיחַ אוֹ טַעַם קָרוּי מִרְקַחַת:
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רֹקַח מִרְקַחַת - is a compound that is made through skillful blending. |
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רֹקַח מִרְקַחַת.
רֹקַח הֶעָשׂוּי עַל יְדֵי אָמָּנוּת וְתַעֲרוֹבוֹת:
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מַֽעֲשֵׂה רֹקַח - רֹקֵחַ is the term for the artisan in this matter. |
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מַֽעֲשֵׂה רֹקַח.
שֵׁם הָאֻמָּן בַּדָּבָר:
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26With it you must anoint the Tent of Meeting, the Ark of the Tablets of the Testimony, |
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כווּמָֽשַׁחְתָּ֥ ב֖וֹ אֶת־אֹ֣הֶל מוֹעֵ֑ד וְאֵ֖ת אֲר֥וֹן הָֽעֵדֻֽת: |
וּמָֽשַׁחְתָּ בוֹ - With it you must anoint. All anointings were made in the form of a Greek כ, except for that of kings which was made around the head in the form of a crown. |
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וּמָֽשַׁחְתָּ בוֹ.
כָּל הַמְּשִׁיחוֹת כְּמִין כִי (נ"א כ"ף), חוּץ מִשֶּׁל מְלָכִים שֶׁהֵן כְּמִין נֵזֶר (כריתות ה'):
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27the Table and all its utensils, the Candelabrum and its utensils, the incense Altar, |
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כזוְאֶת־הַשֻּׁלְחָן֙ וְאֶת־כָּל־כֵּלָ֔יו וְאֶת־הַמְּנֹרָ֖ה וְאֶת־כֵּלֶ֑יהָ וְאֵ֖ת מִזְבַּ֥ח הַקְּטֹֽרֶת: |
28the sacrificial Altar and all its utensils, and the Laver and its base. |
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כחוְאֶת־מִזְבַּ֥ח הָֽעֹלָ֖ה וְאֶת־כָּל־כֵּלָ֑יו וְאֶת־הַכִּיֹּ֖ר וְאֶת־כַּנּֽוֹ: |
29You must sanctify them, making them holy of holies. Anything that touches them will become sanctified. |
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כטוְקִדַּשְׁתָּ֣ אֹתָ֔ם וְהָי֖וּ קֹ֣דֶשׁ קָֽדָשִׁ֑ים כָּל־הַנֹּגֵ֥עַ בָּהֶ֖ם יִקְדָּֽשׁ: |
וְקִדַּשְׁתָּ אֹתָם - You must sanctify them-
i.e., this anointing sanctifies them to become holy of holies. And in what way is their holiness manifest? – “anything that touches them will become sanctified” i.e., whatever is suitable to be placed in such a vessel used for service, once it is placed there it becomes intrinsically holy in that it may become disqualified as an offering if it is taken out of its permitted limits, if it is left overnight without being offered up on the Altar, or if it is touched by a tevul yom (one waiting to be rid of ritual defilement after immersing in a mikveh), and also in that it can no longer be redeemed and revert to its non-holy status. However, these vessels do not sanctify an entity not designed to be placed in them.
This principle has similarly been taught regarding the sanctity of the Altar in an undisputed Mishnaic teaching: From that which it says: “Whatever touches the Altar will become sanctified,” I might understand that this applies to anything, whether it is fit to be offered on the Altar or not. Scripture therefore states immediately afterward: “lambs,” that just as lambs are fit to be offered on the Altar, so too, anything fit to be offered on the Altar is sanctified by touching it, but not other entities.
Every מְשִׁיחָה “anointing” mentioned with regard to the Tabernacle, priests, or kings is translated in Aramaic as being related to רִבּוּי “greatness,” for the anointing of these entities serves purely for the purpose of greatness, for so God, the supreme King ordained, that their inauguration to their exalted position be done in this way. In other instances of מְשִׁיחָה, however, such as “flat cakes smeared (מְשֻׁחִים) with oil,” and “with the choicest oils they anoint themselves (יִמְשָׁחוּ),” the Aramaic term is similar to the Hebrew.
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וְקִדַּשְׁתָּ אֹתָם.
מְשִׁיחָה זוֹ מְקַדַּשְׁתָּם לִהְיוֹת קֹדֶשׁ קָדָשִׁים, וּמַה הִיא קְדֻשָּׁתָם? כל הנגע וְגוֹ': כָּל הָרָאוּי לִכְלִי שָׁרֵת, מִשֶּׁנִּכְנַס לְתוֹכוֹ, קָדוֹשׁ קְדֻשַּׁת הַגּוּף – לִפָּסֵל בְּיוֹצֵא וְלִינָה וּטְבוּל יוֹם וְאֵינוֹ נִפְדֶּה לָצֵאת לְחֻלִּין, אֲבָל דָּבָר שֶׁאֵינוֹ רָאוּי לָהֶם אֵין מְקַדְּשִׁין; וּשְׁנוּיָה הִיא מִשְׁנָה שְׁלֵמָה אֵצֶל מִזְבֵּחַ: מִתּוֹךְ שֶׁנֶּ' כָּל הַנֹּגֵעַ בַּמִּזְבֵּחַ יִקְדָּשׁ (שמות כ"ט), שׁוֹמֵעַ אֲנִי בֵּין רָאוּי בֵּין שֶׁאֵינוֹ רָאוּי, תַּלְמוּד לוֹמָר כְּבָשִׂים, מַה כְּבָשִׂים רְאוּיִים אַף כָּל רָאוּי; כָּל מְשִׁיחַת מִשְׁכָּן וְכֹהֲנִים וּמְלָכִים מְתֻרְגָּם לְשׁוֹן רִבּוּי, לְפִי שֶׁאֵין צֹרֶךְ מְשִׁיחָתָן אֶלָּא לִגְדֻלָּה, כִּי כֵן יִסַּד הַמֶּלֶךְ שֶׁזֶּה חִנּוּךְ גְּדֻלָּתָן, וּשְׁאָר מְשִׁיחוֹת – כְּמוֹ רְקִיקִין מְשׁוּחִין (שם), וְרֵאשִׁית שְׁמָנִים יִמְשָׁחוּ (עמוס ו') – לְשׁוֹן אֲרַמִּית בָּהֶן כִּלְשׁוֹן עִבְרִית:
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30You must anoint Aaron and his sons, as well, and sanctify them to minister to Me as priests. |
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לוְאֶת־אַֽהֲרֹ֥ן וְאֶת־בָּנָ֖יו תִּמְשָׁ֑ח וְקִדַּשְׁתָּ֥ אֹתָ֖ם לְכַהֵ֥ן לִֽי: |
31You must speak to the Israelites and say: ‘This will be the sacred anointing oil for Me throughout your future generations. |
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לאוְאֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל תְּדַבֵּ֣ר לֵאמֹ֑ר שֶׁ֠מֶן מִשְׁחַת־קֹ֨דֶשׁ יִֽהְיֶ֥ה זֶ֛ה לִ֖י לְדֹרֹֽתֵיכֶֽם: |
לְדֹרֹֽתֵיכֶֽם - Throughout your generations. From here our rabbis derived that the anointing oil in its entirety will still exist in the future. |
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לְדֹרֹֽתֵיכֶֽם.
מִכָּאן לָמְדוּ רַבּוֹתֵינוּ לוֹמַר שֶׁכֻּלּוֹ קַיָּם לֶעָתִיד לָבֹא:
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זֶה - has a numerical value alluding to the 12 log of oil. |
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זֶה.
בְּגִימַטְרִיָּא תְּרֵיסַר לֻגִּין הֲווּ (כריתות ה'):
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32It may not be applied to the skin of a person, nor may you make any preparation like it using the same proportions; it is sacred, and it must remain sacred for you. |
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לבעַל־בְּשַׂ֤ר אָדָם֙ לֹ֣א יִיסָ֔ךְ וּבְמַ֨תְכֻּנְתּ֔וֹ לֹ֥א תַֽעֲשׂ֖וּ כָּמֹ֑הוּ קֹ֣דֶשׁ ה֔וּא קֹ֖דֶשׁ יִֽהְיֶ֥ה לָכֶֽם: |
לֹא יִיסָךְ - It may not be applied. יִיסָךְ is written with two yuds, for it has the sense of “he must not do,” similar to לְמַעַן יִיטַב לָךְ “in order that it go well with you.” |
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לֹא יִיסָךְ.
בִּשְׁנֵי יוֹדִי"ן, לְשׁוֹן לֹא יִפְעַל, כְּמוֹ (דברים ה טו) לְמַעַן יִיטַב לָךְ:
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עַל־בְּשַׂר אָדָם לֹא יִיסָךְ - It may not be applied to the skin of a person - i.e., any of this oil itself. |
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עַל־בְּשַׂר אָדָם לֹא יִיסָךְ.
מִן הַשֶּׁמֶן הַזֶּה עַצְמוֹ:
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וּבְמַתְכֻּנְתּוֹ לֹא תַֽעֲשׂוּ כָּמֹהוּ - means: “with the quantity of its spices you may not make another oil like it,” i.e., using the exact weight of these spices according to the measure of a hin of oil. But if he reduced or increased the proportion of spices to the measure of a hin of oil, it is permitted. And even regarding a preparation made with these exact proportions, one who smears himself with it is not liable for punishment, only the one who blends it. |
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וּבְמַתְכֻּנְתּוֹ לֹא תַֽעֲשׂוּ כָּמֹהוּ.
בִּסְכוּם סַמָּנָיו לֹא תַּעֲשׂוּ אַחֵר כָּמוֹהוּ בְּמִשְׁקַל סַמָּנִין הַלָּלוּ לְפִי מִדַּת הִין שֶׁמֶן, אֲבָל אִם פָּחַת אוֹ רִבָּה סַמְמָנִין לְפִי מִדַּת הִין שֶׁמֶן מֻתָּר, וְאַף הֶעָשׂוּי בְּמַתְכֻּנְתּוֹ שֶׁל זֶה, אֵין הַסָּךְ מִמֶּנּוּ חַיָּב אֶלָּא הָרוֹקְחוֹ:
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וּבְמַתְכֻּנְתּוֹ - this term denotes “amount,” as in מַתְכֹּנֶת הַלְּבֵנִים “the quota of bricks”; and this is also the meaning of בְּמַתְכֻּנְתָּהּ written regarding the incense. |
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וּבְמַתְכֻּנְתּוֹ.
לְשׁוֹן חֶשְׁבּוֹן, כְּמוֹ (שמות ה ח) מַתְכֹּנֶת הַלְּבֵנִים, וְכֵן בְּמַתְכֻּנְתָּהּ שֶׁל קְטֹרֶת:
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33Whoever makes an identical blend, or puts any of it onto an unauthorized person, will be cut off from his people by dying prematurely and childless.’” |
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לגאִ֚ישׁ אֲשֶׁ֣ר יִרְקַ֣ח כָּמֹ֔הוּ וַֽאֲשֶׁ֥ר יִתֵּ֛ן מִמֶּ֖נּוּ עַל־זָ֑ר וְנִכְרַ֖ת מֵֽעַמָּֽיו: |
וַֽאֲשֶׁר יִתֵּן מִמֶּנּוּ - Or puts any of it - i.e., of that oil made by Moses. |
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וַֽאֲשֶׁר יִתֵּן מִמֶּנּוּ.
מֵאוֹתוֹ שֶׁל מֹשֶׁה:
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עַל־זָר - Onto an unauthorized person - i.e., not for the purpose of anointing one to the office of high-priesthood or kingship. |
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עַל־זָר.
שֶׁאֵינוֹ צֹרֶךְ כְּהֻנָּה וּמַלְכוּת:
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34God said to Moses, “Take for yourself fragrant spices, stacte, onycha, and galbanum, additional fragrant spices, and pure frankincense. These four must be an equal weight. |
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לדוַיֹּ֩אמֶר֩ יְהֹוָ֨ה אֶל־משֶׁ֜ה קַח־לְךָ֣ סַמִּ֗ים נָטָ֤ף | וּשְׁחֵ֨לֶת֙ וְחֶלְבְּנָ֔ה סַמִּ֖ים וּלְבֹנָ֣ה זַכָּ֑ה בַּ֥ד בְּבַ֖ד יִֽהְיֶֽה: |
נָטָף - This is צֳרִי, and because it is merely a sap that drips (נוֹטֵף) from balsam trees it is called here נָטָף, and in Old French: “gome” (“gum”); and צֳרִי itself is called “teriaca” in Old French (“theriac”). |
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נָטָף.
הוּא צֳרִי, וְעַל שֶׁאֵינוֹ אֶלָּא שְׂרָף הַנּוֹטֵף מֵעֲצֵי הַקְּטָף קָרוּי נָטָף, וּבְלַעַז גומ"א, וְהַצֳּרִי קוֹרִין לוֹ טרי"אקה:
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וּשְׁחֵלֶת - is an aromatic root that is smooth and shiny like a fingernail, and in Mishnaic Hebrew it is indeed called צִפֹּרֶן (lit., “fingernail”); and that is why Onkelos translates it as טוּפְרָא. |
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וּשְׁחֵלֶת.
שֹׁרֶשׁ בֹּשֶׁם חָלָק וּמַצְהִיר כְּצִּפֹּרֶן, וּבִלְשׁוֹן הַמִּשְׁנָה קָרוּי צִפֹּרֶן, וְזֶהוּ שֶׁתִּרְגֵּם אֻנְקְלוֹס וְטוּפְרָא:
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וְחֶלְבְּנָה - is a malodorous spice that is called “galbane” (“galbanum”). Scripture includes it among the spices of the incense in order to teach us not to consider lightly the inclusion of Jewish transgressors with us in the gatherings of our fast days and prayers, that they be counted among us. |
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וְחֶלְבְּנָה.
בֹּשֶׂם שֶׁרֵיחוֹ רַע, וְקוֹרִין לוֹ גַלְבְּנָא, וּמְנָאָהּ הַכָּתוּב בֵּין סַמָּנֵי הַקְּטֹרֶת לְלַמְּדֵנוּ שֶׁלֹּא יֵקַל בְּעֵינֵינוּ לְצָרֵף עִמָּנוּ בַּאֲגֻדַּת תַּעֲנִיּוֹתֵינוּ וּתְפִלּוֹתֵנוּ אֶת פּוֹשְׁעֵי יִשְׂרָאֵל שֶׁיִּהְיוּ נִמְנִין עִמָּנוּ:
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סַמִּים - Spices - i.e., other additional spices. |
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סַמִּים.
אֲחֵרִים:
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וּלְבֹנָה זַכָּה - And pure frankincense. From here our rabbis derived that 11 spices for the incense were told to Moses at Mount Sinai: The minimum number of spices indicated by the first word סַמִּים “fragrant spices” is two; “stacte, onycha, and galbanum” are another three, making five; the repetition of the word סַמִּים “fragrant spices” adds more spices, the same number as those already mentioned, making 10; “and frankincense” makes 11 – and they are the following: theriac gum (צֳרִי), onycha (צִפֹּרֶן), galbanum (חֶלְבְּנָה), frankincense (לְבוֹנָה), myrrh (מוֹר), cassia (קְצִיעָה), spikenard (שִׁבֹּלֶת נֵרְדְּ), and saffron (כַּרְכֹּם) – which makes eight, for שִׁבֹּלֶת and נֵרְדְּ are one entity, so called because nard (נֵרְדְּ) is spiky like an ear of grain (שִׁבֹּלֶת); costus (קֹשְׁטְ), aromatic bark (קִלּוּפָה), and cinnamon (קִנָּמוֹן) – altogether eleven. Karshinah soap (בּוֹרִית כַּרְשִׁינָה) was not burned as part of the incense, but was used for rubbing the onycha to whiten it, so that it appear nicer. |
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וּלְבֹנָה זַכָּה.
מִכָּאן לָמְדוּ רַבּוֹתֵינוּ י"א סַמָּנִין נֶאֶמְרוּ לוֹ לְמֹשֶׁה בְּסִינַי – מִעוּט סַמִּים שְׁנַיִם, נָטָף וּשְׁחֵלֶת וְחֶלְבְּנָה ג', הֲרֵי חֲמִשָּׁה, סַמִּים לְרַבּוֹת עוֹד כְּמוֹ אֵלּוּ הֲרֵי עֲשָׂרָה, וּלְבוֹנָה הֲרֵי י"א; וְאֵלּוּ הֵן הַצֳּרִי וְהַצִּפֹּרֶן הַחֶלְבְּנָה וְהַלְּבוֹנָה מֹר וּקְצִיעָה שִׁבֹּלֶת נֵרְדְּ וְכַרְכֹּם הֲרֵי ח' – שֶׁהַשִּׁבֹּלֶת וְנֵרְדְּ אֶחָד, שֶׁהַנֵּרְדְּ דּוֹמֶה לְשִׁבֹּלֶת – הַקֹּשְׁטְ וְהַקִּלּוּפָה וְקִנָּמוֹן הֲרֵי י"א; בֹּרִית כַּרְשִׁינָה אֵינוֹ נִקְטָר אֶלָּא בּוֹ שָׁפִין אֶת הַצִּפֹּרֶן לְלַבְּנָהּ שֶׁתְּהֵא נָאָה (כריתות ו'):
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בַּד בְּבַד יִֽהְיֶֽה - means: these four spices mentioned explicitly here must all be equal in weight, i.e., the weight of one must be like the weight of the other; and so we have learned in a baraita: The theriac gum, onycha, galbanum, and frankincense each had the weight of 70 maneh. The word בַּד seems to me to have the meaning “a single item.” Thus בַּד בְּבַד יִהְיֶה means “it must be one with one,” i.e., one like the other. |
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בַּד בְּבַד יִֽהְיֶֽה.
אֵלּוּ הָאַרְבָּעָה הַנִּזְכָּרִים כָּאן יִהְיוּ שָׁוִין מִשְׁקָל בְּמִשְׁקָל – כְּמִשְׁקָלוֹ שֶׁל זֶה כָּךְ מִשְׁקָלוֹ שֶׁל זֶה – וְכֵן שָׁנִינוּ: הַצֳּרִי וְהַצִּפֹּרֶן הַחֶלְבְּנָה וְהַלְּבוֹנָה מִשְׁקַל שִׁבְעִים שִׁבְעִים מָנֶה (שם); וּלְשׁוֹן בַּד נִרְאֶה בְעֵינַי שֶׁהוּא לְשׁוֹן יָחִיד, אֶחָד בְּאֶחָד יִהְיוּ – זֶה כְּמוֹת זֶה:
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35You must make it into incense, a compound blended as by a perfumer, well mingled, ritually undefiled, and holy. |
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להוְעָשִׂ֤יתָ אֹתָהּ֙ קְטֹ֔רֶת רֹ֖קַח מַֽעֲשֵׂ֣ה רוֹקֵ֑חַ מְמֻלָּ֖ח טָה֥וֹר קֹֽדֶשׁ: |
מְמֻלָּח - Its meaning is as Onkelos translates it: מְעָרַב – well-blended, i.e., he must thoroughly mix their ground ingredients. I am of the opinion that similar to it is וַיִּירְאוּ הַמַּלָּחִים “The sailors were frightened,” and מַלָּחַיִךְ וְחֹבְלָיִךְ “your sailors and your navigators,” sailors being so called because they churn the water with oars when driving the ship, just as a person stirs beaten eggs with a spoon to mix them with water; and similarly anything that a person wishes to mix well he stirs with a finger or a spoon. |
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מְמֻלָּח.
כְּתַרְגּוּמוֹ מְעֹרָב, שֶׁיְּעָרֵב שְׁחִיקָתָן יָפֶה יָפֶה זֶה עִם זֶה; וְאוֹמֵר אֲנִי שֶׁדּוֹמֶה לוֹ וַיִּירְאוּ הַמַּלָּחִים (יונה א'), מַלָּחַיִךְ וְחֹבְלָיִךְ (יחזקאל כ"ז) – עַל שֵׁם שֶׁמְּהַפְּכִין אֶת הַמַּיִם בִּמְשׁוֹטוֹת כְּשֶׁמַּנְהִיגִים אֶת הַסְּפִינָה, כְּאָדָם הַמְהַפֵּךְ בְּכַף בֵּיצִים טְרוּפוֹת לְעָרְבָן עִם הַמַּיִם, וְכָל דָּבָר שֶׁאָדָם רוֹצֶה לְעָרֵב יָפֶה יָפֶה מְהַפְּכוֹ בְּאֶצְבַּע אוֹ בְּבָזֵךְ:
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מְמֻלָּח טָהוֹר קֹֽדֶשׁ - means: it must be well-blended, it must be pure, and it must be holy. |
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מְמֻלָּח טָהוֹר קֹֽדֶשׁ.
מְמֻלָּח יִהְיֶה, וְטָהוֹר יִהְיֶה וְקֹדֶשׁ יִהְיֶה:
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36You must grind some of it very finely, and place some of it in front of the Ark housing the Tablets of Testimony in the Tent of Meeting, where I will meet with you. It must be holy of holies for you. |
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לווְשָֽׁחַקְתָּ֣ מִמֶּ֘נָּה֘ הָדֵק֒ וְנָֽתַתָּ֨ה מִמֶּ֜נָּה לִפְנֵ֤י הָֽעֵדֻת֙ בְּאֹ֣הֶל מוֹעֵ֔ד אֲשֶׁ֛ר אִוָּעֵ֥ד לְךָ֖ שָׁ֑מָּה קֹ֥דֶשׁ קָֽדָשִׁ֖ים תִּֽהְיֶ֥ה לָכֶֽם: |
וְנָֽתַתָּה מִמֶּנָּה וגו' - And place some of it… This is referring to the incense that was burned every day upon the Inner Altar that is in the Tent of Meeting. |
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וְנָֽתַתָּה מִמֶּנָּה וגו'.
הִיא קְטֹרֶת שֶׁבְּכָל יוֹם וָיוֹם שֶׁעַל מִזְבֵּחַ הַפְּנִימִי שֶׁהוּא בְאֹהֶל מוֹעֵד:
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אֲשֶׁר אִוָּעֵד לְךָ שָׁמָּה - Where I will meet with you - i.e., all appointments that I fix to speak with you, I am fixing them for that place. |
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אֲשֶׁר אִוָּעֵד לְךָ שָׁמָּה.
כָּל מוֹעֲדֵי דִּבּוּר שֶׁאֶקְבַּע לְךָ, אֲנִי קוֹבְעָם לְאוֹתוֹ מָקוֹם:
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37You must not make incense for yourselves in the same proportions as the incense that you will make; it must be holy for you unto God. |
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לזוְהַקְּטֹ֨רֶת֙ אֲשֶׁ֣ר תַּֽעֲשֶׂ֔ה בְּמַ֨תְכֻּנְתָּ֔הּ לֹ֥א תַֽעֲשׂ֖וּ לָכֶ֑ם קֹ֛דֶשׁ תִּֽהְיֶ֥ה לְךָ֖ לַֽיהֹוָֽה: |
בְּמַתְכֻּנְתָּהּ - means: with its number of spices. |
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בְּמַתְכֻּנְתָּהּ.
בְּמִנְיַן סַמְמָנֶיהָ:
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קֹדֶשׁ תִּֽהְיֶה לְךָ לה' - It must holy for you unto God - i.e., you must make such a mixture only for My sake. |
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קֹדֶשׁ תִּֽהְיֶה לְךָ לה'.
שֶׁלֹּא תַעֲשֶׂנָּה אֶלָּא לִשְׁמִי:
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38Whoever makes an identical compound in order to smell its fragrance, will be cut off from his people by dying prematurely and childless.” |
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לחאִ֛ישׁ אֲשֶׁר־יַֽעֲשֶׂ֥ה כָמ֖וֹהָ לְהָרִ֣יחַ בָּ֑הּ וְנִכְרַ֖ת מֵֽעַמָּֽיו: |
לְהָרִיחַ בָּהּ - [Whoever makes…] to smell its fragrance [will be cut off from his people]. but you may make it in the same proportions from your own property in order to sell it or give it to the community. |
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לְהָרִיחַ בָּהּ.
אֲבָל עוֹשֶׂה אַתָּה בְּמַתְכֻּנְתָּהּ מִשֶּׁלְּךָ, כְּדֵי לְמָכְרָהּ לַצִּבּוּר (כריתות ה'):
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1God spoke to Moses, saying: |
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אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
2“I have singled out by name Betzalel son of Uri son of Hur, of the tribe of Judah. |
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ברְאֵ֖ה קָרָ֣אתִי בְשֵׁ֑ם בְּצַלְאֵ֛ל בֶּן־אוּרִ֥י בֶן־ח֖וּר לְמַטֵּ֥ה יְהוּדָֽה: |
קָרָאתִי בְשֵׁם – - I have singled out by name - in order to carry out My work – Betzalel. |
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קָרָאתִי בְשֵׁם –.
לַעֲשׂוֹת מְלַאכְתִּי – אֶת בְּצַלְאֵל:
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3I have endowed him with a Divine spirit, with wisdom, with understanding, with Divine inspiration, and with the talent for all types of craftsmanship— |
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גוָֽאֲמַלֵּ֥א אֹת֖וֹ ר֣וּחַ אֱלֹהִ֑ים בְּחָכְמָ֛ה וּבִתְבוּנָ֥ה וּבְדַ֖עַת וּבְכָל־מְלָאכָֽה: |
חָכְמָה - With wisdom - i.e., that which a man hears from others and thus learns it. |
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חָכְמָה.
מַה שֶּׁאָדָם שׁוֹמֵעַ מֵאֲחֵרִים וְלָמֵד:
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תְבוּנָה - With understanding - i.e., that he can deduce something on his own from the things that he has already learned. |
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תְבוּנָה.
מֵבִין דָּבָר מִלִּבּוֹ מִתּוֹךְ דְּבָרִים שֶׁלָּמַד:
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דַעַת - means: Divine inspiration. |
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דַעַת.
רוּחַ הַקֹּדֶשׁ:
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4to devise woven designs and to work in gold, silver, and copper— |
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דלַחְשֹׁ֖ב מַֽחֲשָׁבֹ֑ת לַֽעֲשׂ֛וֹת בַּזָּהָ֥ב וּבַכֶּ֖סֶף וּבַנְּחֽשֶׁת: |
לַחְשֹׁב מַֽחֲשָׁבֹת - means: “to perform the weaving of woven designs.” |
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לַחְשֹׁב מַֽחֲשָׁבֹת.
אֲרִיגַת מַעֲשֵׂה חֹשֵׁב:
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5and with the arts of gem-setting and woodcarving, and all kinds of other skilled crafts. |
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הוּבַֽחֲר֥שֶׁת אֶ֛בֶן לְמַלֹּ֖את וּבַֽחֲר֣שֶׁת עֵ֑ץ לַֽעֲשׂ֖וֹת בְּכָל־מְלָאכָֽה: |
וּבַֽחֲרשֶׁת - This is a general term for craftsmanship, as we find: חָרָשׁ חָכָם “a skilled craftsman,” but Onkelos, when translating the two instances of the word here, was more specific, differentiating between their meanings, for in Aramaic a gem craftsman is called a אֻמָּן “lapidary” and a wood craftsman is called a נַגָּר “carpenter.” |
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וּבַֽחֲרשֶׁת.
לְשׁוֹן אָמָּנוּת, כְּמוֹ חָרָשׁ חָכָם (ישעיהו מ'), וְאֻנְקְלוֹס פֵּרֵשׁ, וְשִׁנָּה בְּפֵרוּשָׁן, שֶׁחָרַשׁ אֲבָנִים קָרוּי אָמָּן וְחָרַשׁ עֵץ קָרוּי נַגָּר:
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לְמַלֹּאת - (lit.) To fill - means here: to mount the gem in its setting, filling it, i.e., to make the setting according to the size of the base of the gem and its thickness. |
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לְמַלֹּאת.
לְהוֹשִׁיבָהּ בְּמִשְׁבֶּצֶת שֶׁלָּהּ בְּמִלּוּאָהּ – לַעֲשׂוֹת הַמִּשְׁבֶּצֶת לְמִדַּת מוֹשַׁב הָאֶבֶן וְעָבְיָהּ:
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6Moreover, I have appointed Oholiav son of Achisamach, of the tribe of Dan, along with him, and I have endowed every wise-hearted person with wisdom, so that they may make everything that I have commanded you: |
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ווַֽאֲנִ֞י הִנֵּ֧ה נָתַ֣תִּי אִתּ֗וֹ אֵ֣ת אָֽהֳלִיאָ֞ב בֶּן־אֲחִֽיסָמָךְ֙ לְמַטֵּה־דָ֔ן וּבְלֵ֥ב כָּל־חֲכַם־לֵ֖ב נָתַ֣תִּי חָכְמָ֑ה וְעָשׂ֕וּ אֵ֖ת כָּל־אֲשֶׁ֥ר צִוִּיתִֽךָ: |
וּבְלֵב כָּל־חֲכַם־לֵב וגו' - (lit.) And in the heart of every wise-hearted person…. i.e., and also the other wise-hearted ones among you I have appointed to be with Betzalel; and all whom I have endowed with wisdom “must make everything that I have commanded you.” |
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וּבְלֵב כָּל־חֲכַם־לֵב וגו'.
וְעוֹד שְׁאָר חַכְמֵי לֵב יֵשׁ בָּכֶם, וְכָל אֲשֶׁר נָתַתִּי בוֹ חָכְמָה וְעָשׂוּ אֵת כָּל אֲשֶׁר צִוִּיתִיךָ:
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7the Tent of Meeting, the Ark for the Tablets of Testimony and the Cover upon it, and all the implements for the Tent of Meeting; |
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זאֵ֣ת | אֹ֣הֶל מוֹעֵ֗ד וְאֶת־הָֽאָרֹן֙ לָֽעֵדֻ֔ת וְאֶת־הַכַּפֹּ֖רֶת אֲשֶׁ֣ר עָלָ֑יו וְאֵ֖ת כָּל־כְּלֵ֥י הָאֹֽהֶל: |
וְאֶת־הָֽאָרֹן לָֽעֵדֻת - The Ark for the Testimony - i.e., for the purpose of placing in it the stone Tablets of the Testimony. |
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וְאֶת־הָֽאָרֹן לָֽעֵדֻת.
לְצֹרֶךְ לֻחוֹת הָעֵדוּת:
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8the Table and its utensils, the pure-gold Candelabrum and all its utensils, and the incense Altar; |
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חוְאֶת־הַשֻּׁלְחָן֙ וְאֶת־כֵּלָ֔יו וְאֶת־הַמְּנֹרָ֥ה הַטְּהֹרָ֖ה וְאֶת־כָּל־כֵּלֶ֑יהָ וְאֵ֖ת מִזְבַּ֥ח הַקְּטֹֽרֶת: |
הַטְּהֹרָה - The pure [Candelabrum] - is so called on account of its being made from pure gold. |
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הַטְּהֹרָה.
עַל שֵׁם זָהָב טָהוֹר:
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9the sacrificial, Outer Altar and all its utensils, and the Laver and its base; |
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טוְאֶת־מִזְבַּ֥ח הָֽעֹלָ֖ה וְאֶת־כָּל־כֵּלָ֑יו וְאֶת־הַכִּיּ֖וֹר וְאֶת־כַּנּֽוֹ: |
10the netted packing-cloths for the furnishings, the sacred vestments for Aaron the priest, and the vestments of his sons to be worn during their service as priests; |
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יוְאֵ֖ת בִּגְדֵ֣י הַשְּׂרָ֑ד וְאֶת־בִּגְדֵ֤י הַקֹּ֨דֶשׁ֙ לְאַֽהֲרֹ֣ן הַכֹּהֵ֔ן וְאֶת־בִּגְדֵ֥י בָנָ֖יו לְכַהֵֽן: |
וְאֵת בִּגְדֵי הַשְּׂרָד - I am of the opinion, according to the straightforward meaning of the verse, that it is impossible to say that this is referring to the priestly garments, for with regard to them it says here separately: “the sacred vestments for Aaron the priest, and the vestments of his sons to serve as priests.” Rather, these בִּגְדֵי הַשְּׂרָד are the turquoise, purple, and scarlet wool cloths mentioned in the passage regarding preparing the Tabernacle’s furnishings for travel: “they must put them into a turquoise wool cloth bag”; “they must spread a purple wool cloth bag over it”; “they must spread a scarlet wool cloth bag on them.” My explanation seems to be correct, for it says: “With the turquoise, purple, and scarlet wool, they made בִגְדֵי שְׂרָד for use in the Tabernacle,” and linen is not mentioned along with them, and if בִגְדֵי שְׂרָד were referring to the priestly garments it should have mentioned linen, too, for we do not find any of the priestly garments that contained purple or scarlet wool without linen. |
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וְאֵת בִּגְדֵי הַשְּׂרָד.
אוֹמֵר אֲנִי – לְפִי פְּשׁוּטוֹ שֶׁל מִקְרָא – שֶׁאִי אֶפְשָׁר לוֹמַר שֶׁבְּבִגְדֵי כְהֻנָּה מְדַבֵּר, לְפִי שֶׁנֶּ' אֶצְלָם וְאֶת בִּגְדֵי הַקֹּדֶשׁ לְאַהֲרֹן הַכֹּהֵן וְאֶת בִּגְדֵי בָנָיו לְכַהֵן, אֶלָּא אֵלּוּ בִּגְדֵי הַשְּׂרָד הֵם בִּגְדֵי הַתְּכֵלֶת וְהָאַרְגָּמָן וְתוֹלַעַת שָׁנִי הָאֲמוּרִין בְּפָרָשַׁת מַסָּעוֹת, וְנָתְנוּ אֶל בֶּגֶד תְּכֵלֶת וּפָרְשׂוּ עָלָיו בֶּגֶד אַרְגָּמָן וּפָרְשׂוּ עֲלֵיהֶם בֶּגֶד תּוֹלַעַת שָׁנִי (במדבר ד'); וְנִרְאִין דְּבָרַי, שֶׁנֶּ' וּמִן הַתְּכֵלֶת וְהָאַרְגָּמָן וְתוֹלַעַת הַשָּׁנִי עָשׂוּ בִגְדֵי שְׂרָד לְשָׁרֵת בַּקֹּדֶשׁ (שמות ל"ט), וְלֹא הֻזְכַּר שֵׁשׁ עִמָּהֶם, וְאִם בְּבִגְדֵי כְהֻנָּה מְדַבֵּר, לֹא מָצִינוּ בְאֶחָד מֵהֶם אַרְגָּמָן אוֹ תוֹלַעַת שָׁנִי בְּלֹא שֵׁשׁ:
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בִּגְדֵי הַשְּׂרָד - Some explain the word שְּׂרָד as a term for “work” or “service,” as indeed Onkelos translates it: לְבוּשֵׁי שִׁמּוּשָׁא “service garments,” but there is no similar usage for this word in Scripture. I therefore am of the opinion that it is an Aramaic term, similar to Onkelos’ translation of קְלָעִים “nettings” as סְרָדִין, and his translation of מִכְבָּר “grate” as סְרָדָא, and בִּגְדֵי הַשְּׂרָד were so called because they were crocheted with a needle and made with many holes; “lacediz” in Old French (“meshwork”). |
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בִּגְדֵי הַשְּׂרָד.
יֵשׁ מְפָרְשִׁים לְשׁוֹן עֲבוֹדָה וְשֵׁרוּת, כְּתַרְגּוּמוֹ לְבוּשֵׁי שִׁמּוּשָׁא, וְאֵין לוֹ דִּמְיוֹן בַּמִּקְרָא; וַאֲנִי אוֹמֵר שֶׁהוּא לְשׁוֹן אֲרַמִּי, כְּתַרְגּוּם שֶׁל קְלָעִים וְתַרְגּוּם שֶׁל מִכְבָּר, שֶׁהָיוּ אֲרוּגִים בְּמַחַט עֲשׂוּיִים נְקָבִים נְקָבִים לצי"דץ בְּלַעַז:
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11and the anointing oil and the spice incense for the Sanctuary. According to all that I have commanded you, so must they do.” |
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יאוְאֵ֨ת שֶׁ֧מֶן הַמִּשְׁחָ֛ה וְאֶת־קְטֹ֥רֶת הַסַּמִּ֖ים לַקֹּ֑דֶשׁ כְּכֹ֥ל אֲשֶׁר־צִוִּיתִ֖ךָ יַֽעֲשֽׂוּ: |
וְאֵת קְטֹרֶת הַסַּמִּים לַקֹּדֶשׁ - And the spice incense for the Sanctuary - means: for the purpose of burning it inside the Temple building, which is called קֹדֶשׁ “Sanctuary.” |
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וְאֵת קְטֹרֶת הַסַּמִּים לַקֹּדֶשׁ.
לְצֹרֶךְ הַקְטָרַת הַהֵיכָל שֶׁהוּא קֹדֶשׁ:
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12God said to Moses as follows: |
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יבוַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
13“You, speak to the Israelites and say to them: ‘You must nevertheless observe My Sabbaths. For it is a sign between Me and you throughout your generations to know that I, God, sanctify you. |
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יגוְאַתָּ֞ה דַּבֵּ֨ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ לֵאמֹ֔ר אַ֥ךְ אֶת־שַׁבְּתֹתַ֖י תִּשְׁמֹ֑רוּ כִּי֩ א֨וֹת הִ֜וא בֵּינִ֤י וּבֵֽינֵיכֶם֙ לְדֹרֹ֣תֵיכֶ֔ם לָדַ֕עַת כִּ֛י אֲנִ֥י יְהֹוָ֖ה מְקַדִּשְׁכֶֽם: |
וְאַתָּה דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל - (lit.) And you, speak to the Israelites - i.e., and you, Moses, although I have told you to instruct Israel about the work of constructing the Tabernacle in an exceptional manner, nevertheless do not imagine that the Sabbath is therefore less important, by setting aside the prohibition of work for the sake of carrying out this work. |
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וְאַתָּה דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל.
וְאַתָּה אַף עַל פִּי שֶׁהִפְקַדְתִּיךָ לְצַוּוֹתָם עַל מְלֶאכֶת הַמִּשְׁכָּן, אַל יֵקַל בְּעֵינֶיךָ לִדְחוֹת אֶת הַשַּׁבָּת מִפְּנֵי אוֹתָהּ מְלָאכָה:
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אַךְ אֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ - You must nevertheless observe My Sabbaths - i.e., even though you will be anxious and eager to complete the work of the Tabernacle promptly, as it expresses your being forgiven the sin of the Golden Calf, do not let your enthusiasm cause the prohibition of work on the Sabbath to be set aside on account of this work. Every אַךְ or רַק written in the Torah signifies a limitation, and here אך is added to exclude the Sabbath from the days when the work of building the Tabernacle may be done. |
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אַךְ אֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ.
אַף עַל פִּי שֶׁתִּהְיוּ רְדוּפִין וּזְרִיזִין בִּזְרִיזוּת הַמְּלָאכָה, שַׁבָּת אַל תִּדָּחֶה מִפָּנֶיהָ, כָּל אַכִין וְרַקִּין מִעוּטִין – לְמַעֵט שַׁבָּת מִמְּלֶאכֶת הַמִּשְׁכָּן:
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כִּי אוֹת הִוא בֵּינִי וּבֵֽינֵיכֶם - For it is a sign between Me and you - i.e., it is a great sign between us that I have chosen you from among the nations in that I have given to you as a heritage this, My day of “rest,” for your rest. |
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כִּי אוֹת הִוא בֵּינִי וּבֵֽינֵיכֶם.
אוֹת גְּדֻלָּה הִיא בֵינֵינוּ, שֶׁבָּחַרְתִּי בָכֶם בְּהַנְחִילִי לָכֶם אֶת יוֹם מְנוּחָתִי לִמְנוּחָה:
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לָדַעַת - (lit.) To know - i.e., so that the nations may know through it – “that I, God, sanctify you.” |
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לָדַעַת.
הָאֻמּוֹת בָּהּ כי אני ה' מקדשכם:
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14You must observe the Sabbath, for it is holy for you. Those who desecrate it must be put to death, for the soul of anyone who does work on it will be cut off from the midst of its people, i.e., he will die prematurely and childless. |
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ידוּשְׁמַרְתֶּם֙ אֶת־הַשַּׁבָּ֔ת כִּ֛י קֹ֥דֶשׁ הִ֖וא לָכֶ֑ם מְחַֽלֲלֶ֨יהָ֙ מ֣וֹת יוּמָ֔ת כִּ֗י כָּל־הָֽעֹשֶׂ֥ה בָהּ֙ מְלָאכָ֔ה וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מִקֶּ֥רֶב עַמֶּֽיהָ: |
מוֹת יוּמָת - Must be put to death - if there are witnesses to the act and warning was given to the offender immediately prior to committing the offense. |
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מוֹת יוּמָת.
אִם יֵשׁ עֵדִים וְהַתְרָאָה:
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וְנִכְרְתָה - Will be cut off - if he desecrates the Sabbath intentionally but without a prior warning. |
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וְנִכְרְתָה.
בְּלֹא הַתְרָאָה (מכילתא):
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מְחַֽלֲלֶיהָ - means: whoever treats its sanctity in a profane (חֹל) manner. |
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מְחַֽלֲלֶיהָ.
הַנּוֹהֵג בָּהּ חֹל בִּקְדֻשָּׁתָהּ:
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15Work may be done for six days, but on the seventh day there must be an absolute rest from work, holy to God. Whoever does work on the Sabbath day must be put to death. |
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טושֵׁ֣שֶׁת יָמִים֘ יֵֽעָשֶׂ֣ה מְלָאכָה֒ וּבַיּ֣וֹם הַשְּׁבִיעִ֗י שַׁבַּ֧ת שַׁבָּת֛וֹן קֹ֖דֶשׁ לַֽיהֹוָ֑ה כָּל־הָֽעֹשֶׂ֧ה מְלָאכָ֛ה בְּי֥וֹם הַשַּׁבָּ֖ת מ֥וֹת יוּמָֽת: |
שַׁבַּת שַׁבָּתוֹן - means: a tranquil rest and not just a casual rest. |
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שַׁבַּת שַׁבָּתוֹן.
מְנוּחַת מַרְגּוֹעַ וְלֹא מְנוּחַת עֲרָאִי:
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שַׁבַּת שַׁבָּתוֹן - The reason why Scripture employs a double term is in order to tell us that on the Sabbath it is forbidden to do all work, even that which is required for preparing food. Similarly, on Yom Kippur, about which it says: שַׁבַּת שַׁבָּתוֹן הוּא לָכֶם “It must be a complete day of rest for you,” it is also forbidden to do all work. However, on a festival, about which it says only: בַּיּוֹם הָרִאשׁוֹן שַׁבָּתוֹן וּבַיּוֹם הַשְּׁמִינִי שַׁבָּתוֹן “The first day must be a day of rest and the eighth day must be a day of rest,” it is forbidden to do all mundane work, but it is permitted to do work that is required for preparing food. |
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שַׁבַּת שַׁבָּתוֹן.
לכך כפלו הכתוב לומר שאסור בכל מלאכה, אפילו אוכל נפש, וכן יום הכפורים שנאמר בו (ויקרא כג לב) שבת שבתון הוא לכם, אסור בכל מלאכה, אבל יום טוב לא נאמר בו כי אם ביום הראשון שבתון וביום השמיני שבתון (שם) אסורים בכל מלאכת עבודה, ומותרים במלאכת אוכל נפש:
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קֹדֶשׁ לה' - Holy to God - i.e., the observance of its holiness must be for My sake and by My command. |
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קֹדֶשׁ לה'.
שְׁמִירַת קְדֻשָּׁתָהּ לִשְׁמִי וּבְמִצְוָתִי:
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16The Israelites must observe the Sabbath, establishing the Sabbath throughout their generations as an everlasting covenant. |
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טזוְשָֽׁמְר֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶת־הַשַּׁבָּ֑ת לַֽעֲשׂ֧וֹת אֶת־הַשַּׁבָּ֛ת לְדֹֽרֹתָ֖ם בְּרִ֥ית עוֹלָֽם: |
17It is a sign between Me and the Israelites for all time, that in six days God made the heavens and the earth, and on the seventh day He ceased from work and rested.’” |
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יזבֵּינִ֗י וּבֵין֙ בְּנֵ֣י יִשְׂרָאֵ֔ל א֥וֹת הִ֖וא לְעֹלָ֑ם כִּי־שֵׁ֣שֶׁת יָמִ֗ים עָשָׂ֤ה יְהֹוָה֙ אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֔רֶץ וּבַיּוֹם֙ הַשְּׁבִיעִ֔י שָׁבַ֖ת וַיִּנָּפַֽשׁ: |
וַיִּנָּפַֽשׁ - Its meaning is as Onkelos translates it: וְנָח – “and He rested.” Every expression of the root נפש is related to נֶפֶשׁ “soul,” because a person revives his spirit (נֶפֶשׁ) and his breath when resting from the toil of labor. God, the One about whom it is written: “He never tires or grows weary,” and all His action is done through speech, dictated that rest be ascribed to Him, so as to make this idea more comprehensible to us. |
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וַיִּנָּפַֽשׁ.
כְּתַרְגּוּמוֹ וְנָח, וְכָל לְשׁוֹן נֹפֶשׁ הוּא לְשׁוֹן נֶפֶשׁ, שֶׁמֵּשִׁיב נַפְשׁוֹ וּנְשִׁימָתוֹ בְּהַרְגִּיעוֹ מִטֹּרַח הַמְּלָאכָה; וּמִי שֶׁכָּתוּב בּוֹ לֹא יִיעַף וְלֹא יִיגָע (ישעיה מ'), וְכָל פָּעֳלוֹ בְמַאֲמָר, הִכְתִּיב מְנוּחָה בְּעַצְמוֹ? לְשַׂבֵּר הָאֹזֶן מַה שֶּׁהִיא יְכוֹלָה לִשְׁמֹעַ:
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