Shemos
Book 2: Exodus

Chapter 27 - Text Notes

1 86a.

2 The oil must be sediment-free from the moment of its pressing and not as a result of the settling of the sediment. This can be accomplished only by using extremely ripe olives, whereby the slightest pressing extracts the oil. (S. H.)

3 Grinding them would mix olive pulp into the oil.

4 Menachos 86a.

5 Why is the word {Hebrew Ref} , which literally means to cause to ascend, used here?

6 I.e., he must not just let the wick catch fire and then allow the flame to spread to the rest of the wick on its own. Rather, he must keep holding the kindling flame there until all the wick has caught fire. (G.A; Malbim)

7 Shabbos 21a.

8 The word {Hebrew Ref} is used in two contexts: 1) continuously 2) regularly. Here the latter meaning is intended, since the menorah remained lit only till the morning and not during the day. (S.C.)

9 Bamidbar 28, 6.

10 Vayikra 6, 13.

11 Above, 25, 30: {Hebrew Ref} ---"You shall place upon the table bread before Me {Hebrew Ref} ." Here {Hebrew Ref} means continuously, without interruption.

12 Obviously this cannot mean that Aharon and his sons spent the entire night kindling the menorah? (G.A.)

13 Menachos 89a. Tosafos there cites another opinion, viz., that the amount of oil varied in accordance with the length of the night.

Chapter 28 - Text Notes

14 This could not have been meant to be done immediately, for without the {Hebrew Ref} ---"priestly vestments" (which had not as yet been made) no service can be performed in the mishkon. (S.C.)

15 The sanctity of the kohein is the fact that he is a kohein. {Hebrew Ref} would then seem redundant. (G.A.)

16 Thus {Hebrew Ref} means that once he has been sanctified by means of the garments he will be fit to perform the service of the mishkon. (G.A.; see also S.C.; B.M.C.)

17 Later (in v. 6) Rashi says that it was somewhat wider (S.C.). See also v. 26 {Hebrew Ref} .

18 Unlike the opinions cited by Chizkuni that it was made for the upper part of the body.

19 II Shmuel 6, 14.

20 Vayikra 8, 7.

21 Below, v. 27.

22 Vayikra 8, 7.

23 Ibid. 13, 18. Hence Yonasan translates both {Hebrew Ref} and {Hebrew Ref} as {Hebrew Ref} and since we know that {Hebrew Ref} is a garment, we also learn the {Hebrew Ref} is a garment.

24 See See Ramban.

25 Below, v. 11.

26 Below, v. 40. There the {Hebrew Ref} refer to the hats worn by the {Hebrew Ref} ---the common kohanim; however, they, too, are at times referred as {Hebrew Ref} .

27 Vayikra 8, 7. This indicates that the {Hebrew Ref} was worn over the {Hebrew Ref} , the {Hebrew Ref} over the {Hebrew Ref} and the {Hebrew Ref} over the {Hebrew Ref} .

28 The garments, in and of themselves, were not sacred, for they were made for Aharon and his sons. (M.; G.A.)

29 Since they were made from the terumah given for the sake of His Name (see Rashi above, 25, 2), they are referred to as sacred garments.

30 Safra Acharei Mos 16, 4.

31 Who are "they"? Are they Moshe and Aharon mentioned in the previous verse or the "wise at heart" of the verse before that? (S.C.)

32 This is one of the {Hebrew Ref} ---"the braided chains." After it is inserted in the ring of the breastplate and pulled through half-way, there are now two ends to it to be attached. (S.C.)

33 I.e., the settings attached to the eiphod. (S.C.)

34 The shoulder-straps' rings being on top of the breastplate's rings.

35 72a.

36 Below, 39, 3.

37 Above, 26, 1.

38 Below, vv. 25-28.

39 It did not completely encircle him and therefore it had "corners."

40 Concerning the service of the kohanim in the coming third Temple.

41 Yechezkel 44, 18.

42 Zevachim 18b.

43 I.e., with a {Hebrew Ref} before the last {Hebrew Ref} .

44 Bereishis 35, 18.

45 See Sotah 36a where two opinions are given as to the order of the names. Amazingly neither is the one given by Rashi! See M.S.T.

46 Yeshaiyahu 44, 13.

47 Ibid. 12.

48 {Hebrew Ref} usually means "on," but not here.

49 Sh. Rab. 38, 8.

50 Below, vv. 15-30.

51 So that instead of {Hebrew Ref} meaning: "you shall make them," it means: "You will make them." Likewise {Hebrew Ref} does not mean "You shall fasten," but, rather, "You will fasten."

52 Zevachim 88b.

53 When doubts arose the {Hebrew Ref} would be consulted and an answer would be received by means of the {Hebrew Ref} . See Rashi below, v. 30.

54 I.e., these are the dimensions of the {Hebrew Ref} after it is folded.

55 Below, v. 30.

56 Below, vv. 22-29.

57 Though {Hebrew Ref} usually means, "on," here, this is not the case, because the chains were made apart and then joined to the breastplate. (S.C.)

58 V. 24.

59 V. 14.

60 {Hebrew Ref} means three days ago from the word {Hebrew Ref} .

61 {Hebrew Ref} is the same as {Hebrew Ref} ---"empty."

62 Keilim 14, 43.

63 V. 14.

64 And then {Hebrew Ref} could be interpreted literally---"on the breastplate".

65 If, in fact, the rings were made together with the breastplate.

66 Where the actual making of them is recorded.

67 Vv. 13 and 14.

68 I.e., on the inside of the straps where they would not be visible.

69 Why on the bottom?

70 Tehillim 31, 21.

71 Yeshaiyahu 40, 4.

72 Of course, the Arabic word traces its origin to the Hebrew. However, sometimes we can derive the meaning of the Hebrew word by its usage in contemporary languages. See also M.S.T.

73 Hence the name {Hebrew Ref} , derived from {Hebrew Ref} . Various letters of the names of the Tribes inscribed on the stones of the breastplate would light up, thereby giving the kohein the answer to a question he might ask of it. For example: when the question was asked: "Which tribe shall go first to do battle against the Canaanite nation?" (Shoftim 1, 1), certain letters lit up indicating that Yehudah was to go first. (Yoma 21b)

74 The breastplate was one of the eight garments worn by the kohein godol.

75 For as a result of the {Hebrew Ref} decisions could be made.

76 Bamidbar 27, 21.

77 Rashi above, v. 15 {Hebrew Ref} .

78 Vayikra Rab. 10, 6.

79 The eiphod and the robe are two distinct garments. Why, then, is it referred to as "the robe of the eiphod "? (S.C.).

80 Though {Hebrew Ref} , in its plain sense is a reason for the first part of the verse, nevertheless, since it should then have said {Hebrew Ref} ---"so that it will not be torn," we also give it the meaning of {Hebrew Ref} ---"it shall not be torn"---a negative precept. (S.C.)

81 Above, v. 28. It too is meant as a {Hebrew Ref} not to move the breastplate away from the eiphod.

82 Above, 25, 15.

83 Yoma 72a.

84 Not as the Ramban understood it that there was a gold bell inside the hollow of the pomegranate.

85 Zevachim 83b.

86 Shabbos 63b.

87 This indicates that the {Hebrew Ref} was on top of the {Hebrew Ref} .

88 Below, 39, 31.

89 Next verse.

90 Kown to us as Tractate Zevachim but the Rishonim (early commentaries) refer to it in the way Rashi does.

91 Zevachim 19a.

92 Not, as was previously thought, that the diadem was on the turban.

93 Corresponding to {Hebrew Ref} --- "and they put a thread over it" (below, 39, 31), referring to the part of the thread that having been threaded through the hole on the side, finds itself over the plate.

94 Corresponding to: {Hebrew Ref} ---"Put it (the plate) on the greenish-blue wool" (v. 37), which refers to the part of the threaded {Hebrew Ref} which is under the plate.

95 Corresponding to {Hebrew Ref} ---"And it shall be on the turban", which refers to the middle thread which went over the top.

96 I.e., that {Hebrew Ref} is a reference, literally, to carrying.

97 By the fact that he carried the {Hebrew Ref} on his forehead he brought forgiveness for the transgressions of being unclean.

98 I.e., if the blood of a korbon became ritually unclean before the kohein had an opportunity to sprinkle it on the altar it should no longer be sprinkled. However, having gone ahead and done it regardless, that korbon is deemed acceptable. It is the kohein godol's wearing of the {Hebrew Ref} that allows for this.

99 Menachos 25a.

100 {Hebrew Ref} --- The kohein, at the time of slaughter, has it in his mind that he will eat his share of the korbon outside the area which is allotted for it.

101 Vayikra 7, 18.

102 {Hebrew Ref} --- At the time of slaughter the kohein has it in his mind that he will eat it after the time allotted for it to be eaten. See Rashi to Maseches Pesachim 16b.

103 Ibid.

104 Whose blood had become unclean.

105 Yoma 7b.

106 Whereas Aharon (or the kohein godol ) wore these garments as well as an additional four.

107 But, did Aharon not wear more than just these four garments?! (S.C.)

108 The garments or the kohanim?

109 The installation of a kohein is, in effect, "filling his hand" as in the French custom.

110 As evidenced by {Hebrew Ref} ---"an everlasting statute." (N.Y.)

111 Menachos 19a.

Chapter 29 - Text Notes

112 Tanchuma 10.

113 The flour is first scalded with boiling water and then baked. After that it is fried in a pan. (Menachos 78a)

114 The flour is mixed with oil, kneaded and then baked. (Ibid)

115 They are baked as flour and water with no oil. After the baking they are annointed with oil. (Ibid.)

116 V. 23.

117 Menachos 89a.

118 Ibid. 76a.

119 Unlike the {Hebrew Ref} ---"loaves," which had no oil during the kneading.

120 Ibid. 75a.

121 Ibid 74b. There Rashi says that it was formed like our {Hebrew Ref} . (Rashi may have the same thing in mind in both places; it is just a matter of the perspective from which the letter is viewed. (M.S.T.)

122 Literally {Hebrew Ref} means: "and you shall wash." Here it means more than that.

123 Previously (28, 4 {Hebrew Ref} ) Rashi has told us the {Hebrew Ref} is the name for an ornament. {Hebrew Ref} here is, therefore, a verb form of it.

124 It is called {Hebrew Ref} because of the Holy Name engraved in it. (S.A.)

125 28, 37.

126 Kerisos 5b.

127 See above, 28, 41 {Hebrew Ref} .

128 This cannot be taken literally, for a {Hebrew Ref} must be slaughtered on the northern side of the altar which is not in front of the entrance of the {Hebrew Ref} . (M, G.A., B.Y.)

129 How could he pour all the blood when he had already put some of it on the {Hebrew Ref} ?! (S.C.)

130 Middos 3:1.

131 Why does it not say {Hebrew Ref} ---"the lobe which is on the liver"?! (M.L.)

132 Here {Hebrew Ref} is interpreted as "with" as in Bereishis 30, 40; below, v. 27.

133 Sifra Vayikra 3, 8.

134 A {Hebrew Ref} ---"an 'outside' sin-offering" is a {Hebrew Ref} whose blood is sprinkled on the "outer" altar, i.e., the altar that stood in the courtyard of the Beis Hamikdosh and the mishkon (as opposed to the golden altar which stood in the {Hebrew Ref} of the mikdosh).

135 As for the calf sacrificed by Aharon (Vayikra 9, 11) which was burnt, see M., G.A., Chizkuni.

136 By sprinkling toward the corner of the {Hebrew Ref} the blood appears on two sides of it.

137 I.e., without using a vessel to sprinkle.

138 As did the korbon of v. 12, above.

139 Which would be necessary when it is required that he put blood on the actual top of the {Hebrew Ref} with his finger.

140 Zevachim 53b.

141 Ibid.

142 It also explains the term {Hebrew Ref} ---"two [sprinklings] which are four," for by putting blood on two diagonally opposite corners the blood is visible on four sides.

143 {Hebrew Ref} normally means "on," but sometimes it means "with." See Rashi above, v. 13 {Hebrew Ref} .

144 [I.e.] the intestines and the legs with the rest of the pieces.

145 Obviously it is not the fragrance that matters here, for, to G-d, that is immaterial. (S.C.)

146 Zevachim 46b.

147 Mechilta Tzav 1, 22.

148 Chullin 49a.

149 Vayikra 3, 9.

150 Chullin 11a.

151 Above, vv. 13-14.

152 {Hebrew Ref} is from: {Hebrew Ref} ---"full," which relates to {Hebrew Ref} ---from {Hebrew Ref} ---"whole or perfect." (S.C.)

153 For each one of these has a part of the korbon--- the intestines for the altar, the breast and shoulder to the kohein and the meat to the "owners." (Tanchuma Tzav 4; Sifra 8, 19)

154 Menachos 78a.

155 Ibid. 76a.

156 See below, v. 26.

157 Having put everything upon Aharon's and his sons' hands, how can Moshe wave them?! (S.C.)

158 Menachos 61b.

159 Since winds travel horizontally.

160 This word does not appear in earlier printings and apparently does not belong. (Y.H.)

161 Since dews travel in a downward direction.

162 Ibid. 62a.

163 {Hebrew Ref} does not mean "on top of the burnt-offering" for the burnt-offering had already been burnt earlier. See v. 18.

164 See Rashi above, v. 18 {Hebrew Ref} .

165 This cannot refer to the {Hebrew Ref} of the ram of the installation-offering for, by now, everything that needed to be done with it, has already been done---including the giving of the breast to Moshe. (S.C.)

166 M.

167 For only here at the {Hebrew Ref} were the {Hebrew Ref} burnt.

168 V. 28.

169 See Rashi above, v. 24 {Hebrew Ref} .

170 This cannot mean literally all his sons, for only a kohein godol may wear the "eight garments". (S.C.)

171 {Hebrew Ref} is not a reference to his anointing for it is not done while he is wearing "the eight garments". (S.C.)

172 Bamidbar 18, 8.

173 Tehillim 105, 15.

174 See Rashi above, 10, 22.

175 But do not all kohanim come into the {Hebrew Ref} ?! (S.C.)

176 Yoma 73a.

177 Must the new kohein godol be the son of the previous one?

178 I.e., a son of a kohein godol who is fit has preference.

179 Sifra Acharei Mos 5:88, 5.

180 {Hebrew Ref} can be taken to mean: 1. "the kohein", i.e., the title of the position--- a noun. Accordingly, the verse would be explained thus:---"the kohein [who will serve] in his place from among his sons." Note the need to fill in "who will serve", for it would be awkward to say "the kohein in his place". 2. "the one who serves". Accordingly the verse reads thus:---"the one who serves in his place, from among his sons. Note the smooth flow of the phraseology. Rashi, therefore, opts for the latter.

181 Since the following word is intonated with a {Hebrew Ref} , and a {Hebrew Ref} connects to a {Hebrew Ref} . This, too, is an indication that the phrase ought to be explained in a way that there is no need to insert explanatory words, as is needed according to meaning 1 in the previous note. (L.H., S.H., others). There are a number of other more complicated explanations by the commentaries on this Rashi (See S.C., G.A.). But the reader will surely agree that the above is sufficiently complicated. Moreover, this Rashi does not appear at all in many manuscripts and early printings of Rashi.

182 Ordinary {Hebrew Ref} are {Hebrew Ref} ---"korbonos of a lesser degree of holiness" may be eaten anywhere in Jerusalem (during the time of the Beis Hamikdosh) or the encampment (when the B'nei Yisrael were in the desert).

183 An indication of this is the fact that the {Hebrew Ref} could be eaten only by Aharon and his sons, whereas {Hebrew Ref} can be eaten by anyone. (S.C.)

184 But even {Hebrew Ref} may be eaten in the entire courtyard! (S.C.)

185 Though Rashi above (v. 11) explains that the {Hebrew Ref} refers to the part of the courtyard that is in front of the entrance. There he speaks of the slaughtering, whereas here he deals with the eating.

186 I.e., before having gone through the whole procedure described here they were found to be unfit to perform service in the mishkon; they were strangers and objectionable. (S.h.; See B.Y.)

187 I.e., not as a result of the eating, but as a result of the korbonos that they brought. (S.C.)

188 I.e., it is as if it were written {Hebrew Ref} ---"and to sanctify them." (S.C.)

189 Makkos 18a.

190 Having detailed at length all the requirements for the installation of Aharon and his sons, why repeat it all in this verse?

191 Yoma 5a.

192 The {Hebrew Ref} enables the altar to be transformed from the profane i.e., "being strange and objectionable," to become holy and fit for korbonos service.

193 Which refers to all the procedures described above. Why, then, expressly repeat the {Hebrew Ref} ?!

194 Sifra Vayikra 8, 14.

195 {Hebrew Ref} here is not connected with sin, as is indicated by Onkelos.

196 Because the placing of the blood purifies the altar.

197 See Rashi above, v. 2.

198 It should not have been placed there, but, having done so, it is not removed and it is offered as a valid korbon.

199 Rather it is invalid prior to its being brought into the Sanctuary.

200 Next verse; the {Hebrew Ref} of {Hebrew Ref} indicates a connection between the two verses.

201 I.e., blood or fat of a sacrifice which had been left off the altar overnight until the morning without having been placed on the altar.

202 In all these instances, since the {Hebrew Ref} occurred after the animal was in the {Hebrew Ref} , the intestines, once having been put on the altar, are left to burn there.

203 Zevachim 83a.

204 1 {Hebrew Ref} = 3 {Hebrew Ref} , 1 {Hebrew Ref} = 6 {Hebrew Ref} , 1 {Hebrew Ref} = 4 {Hebrew Ref} , 1 {Hebrew Ref} = 6 {Hebrew Ref} --- hence: 1 {Hebrew Ref} = 432 {Hebrew Ref} , 1/10 {Hebrew Ref} = 43.2 {Hebrew Ref} or 43 1/5 {Hebrew Ref} . (S.C.)

205 But did not Rashi (above 27, 20 {Hebrew Ref} ) write that {Hebrew Ref} was essential only for the menorah, but not for menachos?!

206 Above, 27, 20.

207 Thereby making it clear that the pressed oil is fit for menachos.

208 Menachos 86a.

209 48a.

210 Which were underneath the altar.

211 {Hebrew Ref} ---"for a pleasing fragrance" only applies to a korbon, which is entirely consumed on the altar. This might lead us to conclude that {Hebrew Ref} in this case must refer only to the sheep of the korbon tomid, since they are {Hebrew Ref} ---"burnt-offerings," and are totally consumed, whereas regarding the menachos, only a fistful is consumed on the altar, with the rest being eaten by the kohanim and thus {Hebrew Ref} would not apply. Rashi, therefore, explains that this is not the case here because {Hebrew Ref} ---the menachos brought with the libations, which accompany the animal sacrifice---are completely consumed and thus the entire minchah is consumed.

212 Vayikra 23, 37.

213 See Rashi above, 27, 20.

214 See Rashi above, 25, 22 {Hebrew Ref} .

215 I.e., from the words {Hebrew Ref} and {Hebrew Ref} ---"there," which refer to the entrance of the Tent of the Meeting and the Copper altar was placed directly in line with the entrance (R.M.). Alternately, from the words {Hebrew Ref} ---"a continual burnt-offering" at the beginning of the verse, i.e., {Hebrew Ref} refers to the place where the {Hebrew Ref} was burnt---the copper altar. (M.)

216 Above, 25, 22.

217 I.e., "I will speak with you from within the {Hebrew Ref} ". Elsewhere, the exact location within the tent of meetings is made clear, viz., {Hebrew Ref} ---"from above the Ark-Cover."

218 Beraisa deMeleches Hamishkon.

219 1. Meet for what purpose? 2. Why does it not say simply: "I will speak to them"---why the need for the "meeting"? (S.C.)

220 Even according to the opinion above that {Hebrew Ref} and {Hebrew Ref} refer to specific locations within the mishkon, nevertheless here the reference is to the entire mishkon for the Shechinah rests in the entire mishkon. (S.C.)

221 Thus {Hebrew Ref} means: "The mishkon will be sanctified by what will occur to persons whom I honor."

222 Vayikra 10, 3.

223 Zevachim 115b.

224 I.e., the purpose of being taken out of Egypt, was not so much to gain their freedom as to have the Shechinah dwell among them. (B.Y., See G.A.).

Chapter 30 - Text Notes

225 The words {Hebrew Ref} are from the word {Hebrew Ref} ---"smoke." Accordingly {Hebrew Ref} means . . .

226 Mechilta.

227 Yoma 72b.

228 {Hebrew Ref} is usually translated as "sides" (Rashi 25, 12). Here, however, this is not the case.

229 {Hebrew Ref} literally means "it will be" in the singular! (S.C.)

230 And it does not mean that the rings will be for the "house" and the "houses" for the poles, but, rather, the rings themselves will house the poles.

231 Having identified its location as "in front of the paroches," why also state, "in front of the {Hebrew Ref} (the covering)"?

232 Beraisa deMeleches Hamishkon.

233 The word {Hebrew Ref} sometimes refers to the lamps, i.e., the cups which hold the oil and the wicks. Sometimes it refers specifically to the wicks.

234 In which case it refers to the wicks for it is the wicks that are kindled and not the cups.

235 {Hebrew Ref} is from {Hebrew Ref} ---"to cause to ascend." How does this connote "lighting"?

236 Since it is {Hebrew Ref} ---"continually."

237 Every day he brings {Hebrew Ref} which weighs a {Hebrew Ref} ---the equivalent of the weight of 100 dinars. Half a {Hebrew Ref} is a {Hebrew Ref} .

238 Krissos 6b.

239 See Menachos 50b.

240 Vayikra 16, 18.

241 I.e., when the kohein, in a state of impurity enters the Beis Hamikdosh without realizing where he is, or ate of a korbon not realizing what it was.

242 Shavuos 2b.

243 I.e., burning the incense morning and afternoon and placing the blood of the Yom Kippur korbonos.