on the bottom.69
Because the settings are put
at the upper ends of the eiphod's shoulder-straps
which come up on his shoulders
opposite his throat
where they fold over and come down in front.
He thus commanded to place the rings
at their other end
where it is attached to the eiphod.
This is what is meant when it said:
"against where they are joined,"
[i.e.,] near the place where they are joined to the eiphod,
slightly above the belt,
[for the place] where they are joined
is up against the belt.
These [rings] were thus placed
slightly above
where the shoulder-straps [begin] to go up.
This is what is meant when it said:
"above the eiphod's belt."
They (these rings in the back)
were aligned opposite
the [lower] end of the breastplate [in the front].
He inserted a thread of greenish-blue wool
in these rings and in the rings of the breastplate
and fastens them (the rings) with this thread
on the right and on the left
so that the bottom of the breastplate would not
swing forward and back
and hit against his stomach
and as a result it lay well against the "robe."
Toward the front---
on the outside.
Verse 28: They shall bind.
[ {Hebrew Ref} is a term] meaning attaching.
Similarly: {Hebrew Ref} 70---"from the bands of
men,"
[meaning:] groups of wicked bands.
So, too,: " {Hebrew Ref} shall become a valley."71
[ {Hebrew Ref} means:] mountains next to each other
where it is impossible to descend
to the valley between them
except with great difficulty,
because, as a result of their proximity,
the valley is sheer and deep.
These shall turn into a level plain
where it will be easy to travel.
So that it remains against the eiphod's belt.
I.e., so that the breastplate remains attached
to the eiphod's belt.
So that it does not move.
{Hebrew Ref} has the meaning of "breaking free."
It is an Arabic word72
according to the opinion of Dunash ben Labrat.
Verse 30: The Urim and Tumim.
This is the inscription of the Explicit Name,
which he placed into the folds of the breastplate,
by means of which its words would ( {Hebrew Ref} ) light up
( {Hebrew Ref} ) and make its words clear.73
During the era of the second Beis Hamikdosh
there was a breastplate,
for a kohein godol cannot lack any of the garments,74
but that Name was not within it.
It was on account of this inscription
[that the breastplate] was called "judgment,"75
as it is said:
"And he shall ask for him the judgment of the Urim."76
The judgment of the B'nei Yisrael.
Anything for which they required to be judged
or admonished,
whether or not to do a particular thing.
According to the midrashic explanation
that the breastplate atones for miscarriages of justice,77
it is called {Hebrew Ref} ---"judgment"
on account of its
pardoning [sins dealing with] judgment.78
Verse 31: The robe of the eiphod.79
[So-called] because the eiphod
was put on over it as a wrap around.
{Hebrew Ref} .
[Meaning:] completely of greenish-blue wool,
with no other kind [of material] mixed into it.
Verse 32: Its opening at the top.
[Meaning:] the opening of the robe at the top.
which is the opening for the neck---
[shall be] turned inward.
As Onkelos translates it: {Hebrew Ref} ,
[which means:] "folded inward"
so that its fold shall form a hem.
It was done by a weaving process
and not by needle (i.e., not sewn).
Like the opening in a coat of armor.
We learn from this that their coats of armor
had their openings folded inward.
So that it will not be torn.
Meaning: so that it will not be torn.
If one tears it, he transgresses a negative precept,80
for this is one of the [365] negative precepts in the Torah.
Similarly: "so that the breastplate does not move."81
So, too: "they shall not be removed from them"82
which was said regarding the poles of the ark.83
Verse 33: Pomegranates.
They were round and hollow-like pomegranates
which are shaped line a hen's egg.
Gold bells.
Bells with the clappers inside of them.
Between them all around.
[Meaning:] between them all around.
Between two pomegranates, one bell
was attached and hung at the bottom of the robe.
Verse 34: A gold bell and a pomegranate, etc.
A gold bell and next to it a pomegranate.84
Verse 35: So that he will not die.
From the negative you may infer the positive:
if they will be on him
he will not be subject to the death penalty,
but if he enters while lacking one of these garments
he will subject to the death penalty
at the hands of Heaven.85
Verse 36: A diadem.
It was a sort of golden plate,
having a width of two finger breadths,
going around the forehead from ear to ear.86 A
Verse 37: Set it on a greenish-blue cord.87
But elsewhere it states:
"Put over it (the {Hebrew Ref} ) a greenish-blue cord."88
Furthermore, here it is written:
"So that it will be on the turban"
but further on it states:89
"It shall be on Aharon's forehead"!
[To solve this dilemma we must refer to the gemara:]
In the Tractate Shechitas Kodoshim90 we learned:
his hair was visible
between the diadem and the turban
for it was there that he donned his tefillin.91
We learn from this
that the turban was high up on the head
and it was not deep enough
for the entire head to fit into it
[all the way down] to the forehead.
The diadem was beneath [leaving a space
between it and the turban]. The threads
were [inserted] into holes
hanging from it at both endsB
and at its middle.C
Six [threads] at these three places:
a thread at the top,
one on the outside [of the plate]
and one on the inside opposite it.
He tied the ends of the thread,
all three of them at back of the neck.D
Consequently between the length of the plate
and the threads at its ends,
his skull was surrounded.
The middle thread which was on its top
was tied with the ends of the [other] two
and passed over the width (i.e., the crown) of his head.
The result was that it was made like a hat.
It is in reference to the middle thread92
that it says:
"so that it will be on the turban."
He placed the diadem on his head
as a sort of hat, over the turbanE
with the middle thread holding it
so that it should not fall.
The plate hung against his forehead.
All the verses have now been set right:
a thread on the diadem93
and the diadem on the thread94
and a thread on top of the turban.95
Verse 38: Aharon will carry.
A term meaning "atonement."
Nevertheless, it does not lose its plain meaning:96
Aharon carried the load of sin97
thereby removing sin from the holy things.
The iniquity of the sacred offerings.
[I.e.] to make acceptable [to G-d] the blood
and the fat [of the sacrifices]
that were sacrificed in a state of uncleanliness,98
as we have learned:99
For what sin does it (the {Hebrew Ref} ) atone?
If it is the sin of pigul,100
[concerning this] it has already stated:
"It shall not be accepted."101
And if it is the sin of nosar (leftover),102
it has stated:
"It shall not be considered [a valid sacrifice]."103
It also cannot be said that it atones
for the sin of a kohein
who sacrifice while he was unclean,
for it states: "the sin of the holy things,"
and not: "the sin of those who sacrifice,"
thereby indicating that it only atones
for the purpose of making a korbon valid.104
It shall be on his forehead always.
It cannot be said
that it should actually always be on his forehead,
for it was on him only during the service
but "always to make them acceptable,"
even when it is not on his forehead
i.e., if the kohein godol was not performing the Service
at that time.
According to the opinion that
[only] when it is on his forehead does it atone
and make the sacrifices acceptable
but, if not, it cannot make the sacrifices acceptable,
then it is expounded as {Hebrew Ref} ,
and it teaches that he must [constantly] touch it
while it is on his forehead
so as not to take his mind off it.105
Verse 39: Checkered.
[Meaning:] make it checkered throughout
and it should entirely be of linen.
Verse 40: For Aharon's sons make undershirts.
[Meaning:] these four garments and no more:106
an undershirt, a sash-belt
hats identical to the turban,
and pants, which are mentioned later in this section.
Verse 41: Clothe your brother, Aharon, with these.107
[I.e.] those that are mentioned regarding Aharon,
the breastplate, the eiphod, the robe,
the checkered undershirt, the turban
the sash-belt, the diadem,
and the pants that are mentioned later
concerning all of them (i.e., Aharon and sons).
And his sons along with him---
those [garments] that are mentioned
in connection with them.
Anoint them---108
Aharon and his sons
with the anointing oil.
And install them.
Wherever the expression {Hebrew Ref} is used
it is a term for installation.
When one embarks on something (i.e., a position)
that he will occupy
from that day on,
[it is referred to as {Hebrew Ref} ---"filling."]
In Old French, when a person is appointed
to any position [in government],
the ruler puts in his hand a leather glove
called gant,
and by that means he establishes him in that position.
This transmission is called [in Old French] rewestir.
And that is the expression of {Hebrew Ref} (filling the
hand).109
Verse 42: Make for them---
for Aharon and his sons.
Linen pants.
Thus you have eight garments for the kohein godol
and four for the common kohein.
Verse 43: These [garments] must be worn by Aharon.
I.e., all these garments
on Aharon: those that apply to him---
and on his sons---
those that are mentioned in connection with them---
whenever they come into the Tent of Meeting---
into the Sanctuary110
as well as into the mishkon.
And die.
Thus you learn that one who performs a korbon service
lacking any of the garments
[is liable to] the death penalty.
An everlasting statute for him.
Wherever {Hebrew Ref} is said
it is a decree for the immediate present
and for [future] generations [and if the statute is ignored]
it will render [the mitzvah] invalid.111
Chapter 29 - Rashi
Verse 1: Take.
[ {Hebrew Ref} means] the same as {Hebrew Ref} .
They are of two different roots
one in the form of {Hebrew Ref} (i.e., no {Hebrew Ref} )
and the other in the form of {Hebrew Ref} (with a {Hebrew Ref} ),
[but] both having the same meaning.
One bull---
to atone for the act of [worshipping the golden] calf
[a calf] being [of the same species as] a bull112
Verse 2: Unleavened bread, unleavened loaves
mixed with oil, and unleavened wafers.
Thus you have here three kinds:
scalded dough,113 loaves,114 and wafers.115
{Hebrew Ref} is referred to
later on in this section as:
{Hebrew Ref} ---"a loaf of oiled bread,"116
so called because oil is added to the scalded dough
equivalent [to the total oil added to]
the loaves and wafers.117
There were ten loaves brought of each kind.118
Mixed with oil.
While they were still flour, oil was poured into them
and mixed together.119 120
Anointed with oil.
After they were baked he anointed them
in the form of the Greek letter chi
which is formed like our nun.121
Verse 3: And bring them---
to the courtyard of the mishkon
on the day when it will be erected.
Verse 4: And immerse.122
This [refers to] immersing the entire body.
Verse 5: And gird him.123
[Meaning:] adorn and arrange the belt
and the apron around him.
Verse 6: The sacred diadem.
[ {Hebrew Ref} ] refers to the {Hebrew Ref} .124
Upon the turban.
It is as I explained above:125
by means of the middle thread
and the two threads which are at the ends
which are tied behind the neck;
he places it over the turban as a sort of hat.
Verse 7: And anoint him.
This anointing was also
in the form of [the Greek letter] chi.
He puts oil on his head and between his eyebrows
and connects them with his finger.126
Verse 9: And it shall be for them---
this procedure of installation,
for a priesthood that will last forever.
Thus you shall install (lit. fill)---
by means of
[following] these things [enumerated here]---
Aharon and his sons.127
With the installation
and the appointment to the priesthood.
Verse 11: At the entrance of the Tent of Meeting.128
[I.e.] in the courtyard of the mishkon,
[all of] which is [considered] in front of the entrance.
Verse 12: On the horn-like elevations.
[I.e.] on the actual top of the "horns."
All the blood.129
[I.e.] the remaining blood.
At the base of the altar.
A sort of protrusion which was a receptacle
was made for it all around
after it (the altar) reached the height of an amoh.130
Verse 13: The fat that covers the inner organs.
It is the membrane that is over the stomach,
which is called teile (membrane) [Old French].
The lobe.
It is the membrane [that covers] the liver,
which is called ebdes [in Old French].
With the liver.131
He should also take some of the liver with it.132 133
Verse 14: You shall burn with fire.
We find no other "outside" sin-offering134 burnt
besides this one.135
Verse 16: And sprinkle it---
with a vessel.
He holds the basin and sprinkles
toward the horn-like elevation
so that it (i.e., the blood) is visible on two sides.136
No korbon requires placing the blood with a finger137
with the single exception of the sin-offering.
But other korbonos
do not require [the placement of blood on top of] "horn"138
nor the use of the finger
for their placement of blood was
at the lower half of the altar
without his going up the ramp,139
but, rather, he stands on the ground and sprinkles.140
Around.
It is thus explained in Tractate Shechitas Kedoshim,141
that {Hebrew Ref} only means "two sprinklings which were
four,"
whereby one [is done] in one corner
and the other, in the corner diagonally across.
[Thus] each sprinkling
is visible on two sides of the "horn" in two directions.
Consequently
the blood was placed around the four sides.
It is therefore referred to as {Hebrew Ref} ---"around."
142
Verse 17: With its cut up pieces.143
[Meaning:] with its cut up pieces,
[i.e.] in addition to the other pieces.144
Verse 18: A pleasing fragrance.145
[I.e.] "It is pleasing to Me
that I issued a command and My will was done."146
A fire-offering.
[ {Hebrew Ref} is derived] from the word {Hebrew Ref} ---
"fire."
It refers to the burning of the limbs
which are placed on the fire [of the altar].
Verse 20: {Hebrew Ref} .
It is the cartilage---
the middle protrusion within the ear,
which is called tenrum in Old French.
The thumb of their [right] hand.
[ {Hebrew Ref} means:] "the thumb"---and on the middle
joint.147
Verse 22: The fat.
This refers to the fat of the small intestines
or [according to another opinion] of the stomach.148
The broad tail---
the part that is from the kidneys down,
as is explained in Vayikra
for it is said:
"[the entire broad tail] by the ( {Hebrew Ref} ) backbone
shall he remove it."149
[It is called {Hebrew Ref} because] it is the place
where the kidney gives ( {Hebrew Ref} ) advice.150
In the case of the young bull151
the broad tail is not mentioned
because the broad tail is not offered
except in the case of a sheep, an ewe
and a ram, whereas an ox and a goat
do not require [that their] broad tail [be offered].
And the right shoulder.
Nowhere do we find the burning of the right shoulder
with the intestines, except in this case.
For it is a ram of installation-offering.
[ {Hebrew Ref} is the same as] {Hebrew Ref} ,152
meaning: "perfection"
for it is "perfect" in every way.
Scripture thereby teaches
that the installation-offerings were {Hebrew Ref} -sacrifices,
for they bring about ( {Hebrew Ref} ) peace
to the altar, and to the one who performs the service
and to the "owners" (i.e., those who bring the korbon).
153
"I [G-d], therefore, require that the breast
go to the one who performed the service as his portion
who [in this case] is Moshe
who performed the service of the installation-sacrifices.
And the rest was eaten by Aharon and his sons
who were the owners
as is explained in this section.
Verse 23: One bread-cake---
of the loaves (above v. 2).
And one loaf of oiled bread---
from the scalded kind.154
And one wafer---
of the wafers;
one each of the ten kinds.155
Nowhere do we find that a terumah of bread
brought together with an animal korbon,
is burnt [on the altar],
except for this one,
because the terumah of
the breads of a thanksgiving-offering,
and of a ram brought by a Nazir,
was given to the kohanim
along with the breast and shoulder,
whereas from this one, Moshe received as his portion
only the breast alone.156
Verse 24: Upon the hands of Aharon, etc.
and you shall wave.157
Both participated in the waving---
---the "owner" and the kohein.
How is this done?
The kohein places his hand
beneath the hand of the "owner" and waves.158
In this case Aharon and his sons were the "owners,"
and Moshe [was] the kohein.
A wave-offering.
He brings it back and forth [in all four directions]
to the One to Whom the four sides of the world belong.
Waving served to prevent and nullify
misfortune and harmful winds.159
Then he brings it up and down160
to the One to Whom heaven and earth belong.
which serves to prevent harmful dews.161 162
Verse 25: After the burnt-offering.163
[Meaning:] after the earlier ram
which you had already brought up
as a burnt-offering.
As a pleasing fragrance.
[I.e.], as something pleasing
to Him Who commanded and His will was done.
A fire-offering.
[I.e.] it is put on the ( {Hebrew Ref} ) fire.164
To Ad-noy.
[I.e.] for the sake of the Name of G-d.
Verse 27: Sanctify the breast of the wave-offering
and the shoulder of the terumah-offering.165
[By the performance of what is set forth here]166
you sanctify them (i.e., these portions) for generations
so that there will continue to be practiced
the terumos and the waving
of the breast and shoulder
of the {Hebrew Ref} -offerings.
However, not insofar as burning them is concerned167
but, instead:
"They shall be Aharon's and his sons' " to eat.168
A wave offering.
[ {Hebrew Ref} is] a term for back and forth movement169
wenteler (horizontal movement) in Old French.
Uplifted.
[ {Hebrew Ref} is] a term for up and down movement.
Verse 28: By statute forever from the B'nei Yisrael---
that the {Hebrew Ref} -offerings to go to the "owners"
and that the breast and shoulder be given to the kohein.
For it is a terumah-offering---
this breast and shoulder.
Verse 29: His sons after him.170
[I.e.] whoever follows him in his exalted position.
To be uplifted through them.171
[Meaning:] to be put in a high position by them.
For the term {Hebrew Ref} is sometimes used
in the sense of a high position,
as in:
"to you have I given them as a high position,"172
[or:] "Do not touch My annointed ones."173
And be installed through them.
By means of the garments
he became invested with the high-priesthood.
Verse 30: Seven days.
[They must be] consecutive.174
Shall they be worn . . . the kohein.
The one of his sons who will rise up in his place
to the high priesthood
when he will be appointed to be the kohein godol.
Who will come into the Tent of Meeting.175
[I.e.] that kohein who has been prepared
to enter the innermost part [of the mikdosh or mishkon]
on Yom Kippur
and that is the kohein godol
without whom the Yom Kippur service is unfit.176
By one of his sons who serves in his place.177
This teaches that if the kohein godol has
a son who can fill his position
they should appoint him kohein godol in his place.178 179
{Hebrew Ref} .180
From here there is evidence
that every use of the word {Hebrew Ref}
is a participle---the one actually doing service.
[Furthermore,] it is for this reason
that the mark of the intonation [of the word {Hebrew Ref} ]
is a {Hebrew Ref} , which connects it to the next word.181
Verse 31: In a sacred place.
[I.e.], in the courtyard of the Tent of Meeting182
for these shlomim were Holy of Holies.183
Verse 32: At the entrance of the Tent of Meeting.184
The entire courtyard is referred to in this way.185
Verse 33: They are to eat those things.
[This refers to] Aharon and his sons
for they are their "owners."
Through which atonement was achieved---
for them, for they were strangers and objectionable.186
To install them---
by means of the ram and these breads.187
To sanctify them.
I.e., that by means of these {Hebrew Ref} -offerings
they were installed and sanctified to the priesthood.188
For they are sacred.
Holy of Holies.
it is from here that we derive the admonition
against a "stranger" (a non-kohein) eating
from [korbonos that are] Holy of Holies,
since Scripture gives the reason for this thing:
"for they are sacred."189
Verse 35: So shall you do for Aharon and his sons.190
Scripture now repeats [to indicate
that everyting above is] critical,
i.e., that if there is lacking
any one thing
from all that is mentioned in this section
they will not have been installed
to be kohanim
and their korbonos-service will be invalid.191
You.
[ {Hebrew Ref} is] the same as {Hebrew Ref} .
Seven days shall you install, etc.---
in this manner and with these korbonos
every single day.
Verse 36: For atonement.
[Meaning:] for atonement
to atone for the altar
from being "strange" and objectionable.192
Having said [in the previous verse]:
"seven days you shall install them,"193
I would know only [that the rule that omission
of any procedure invalidates the installation applies
to] something
that is offered for their (i.e., the kohanim's) sake,
for example the rams and the bread;
but that which is offered for the sake of the altar,
for example, the young bull
which is for the atonement of the altar,
we may not infer [that it is critical].
Therefore this verse becomes necessary.
A Midrash in Toras Kohanim states:
an atonement for the altar was necessary
lest a person donated a stolen item
for the work of the mishkon and the altar.194
Purify.195
[As Onkelos translates it:] {Hebrew Ref} ---"purify it."
The term for the placing of blood with the finger
is called {Hebrew Ref} .196
You shall then anoint it---
With the anointing oil.
All anointings are in the form of the Greek letter chi.197
Verse 37: The altar shall be holy [of holies].
In what way does its holiness manifest itself?
Anything that touches the altar shall become holy.
Even if an invalid korbon is placed on it
the altar sanctifies it to validate it
[to the degree] that it is not removed.198
Since it is said, "Anything that touches the altar
shall become holy",
This might lead me to think
[that this applies] whether it is fit or unfit,
for example,
something whose disqualification did not occur
within the holy place,199
such as an animal used for bestiality,
or one set aside [as a korbon for an idol],
or one worshipped [as an idol],
or one that is injured in a critical organ,
and the like.
The Torah therefore states:
"And this is what you shall offer [on the altar]",
which follows immediately after this;200
Just as the burnt-offering [of the next verse] is fit,
so, too, [in this verse] only that which is fit
[i.e.] that it was fit earlier on
and became unfit only after being brought
into the courtyard [of the Beis Hamikdosh or mishkon],
for example,
intestines that were off the altar overnight,201
or if they [the intestines] were taken out
[of their designated place],
or if they [the intestines] became ritually unclean,
or if it was slaughtered with the thought
[of eating it] outside the time allotted for it
or outside the place allotted for it
and the like.202 203
Verse 40: {Hebrew Ref} .
A tenth of an eipha---
[equivalent to] forty three and one-fifth eggs.204
Pressed [olive] oil.205
It is not said here so as to make it mandatory
but, rather, only to teach that it is fit [for menachos].
[This needs to be said]
since it had said: "crushed for lighting",206
and it might, therefore, be inferred
[that it is fit] "for lighting but not for menachos,
and one might rule it unfit for menachos.
Therefore, the Torah states here: "pressed."207
The only reason that it stated "pressed for lighting"
was to exclude menachos [in the sense]
that pressed [oil] is not mandatory
for also [oil derived] by grinding [olives]
in a mill is fit for them (the menachos).208
One fourth of a hin.
---three logs.
And a libation---
for the bowls, as we learned in Tractate Succah:209
There were two silver bowls on top of the altar
which were punctured forming two thin "nostrils."
He pours the wine in
and it runs out throughout the "nostril"
and falls on the roof of the altar.
From there it runs down [a hole] into the crevices.210
In the case of the altar of the Beis Hamikdosh,
and in the case of the copper altar [of the mishkon]
it ran down from the altar to the ground.
Verse 41: For a pleasing fragrance.211
This refers to the minchah [as well]
because the minchah of the libations
is entirely consumed on the altar.
The order of their sacrifice is as follows:
first the limbs [of the animal]
followed by the minchah
for it states: "the burnt-offering and the minchah."212
Verse 42: Continual---
on a daily basis
without ever interrupting for a day.213
Where I will meet with you---
"when I will set a time of meeting to speak to you
that is where I will set it."214
Some of our Sages derive from here215
that it was from the copper altar
that G-d spoke to Moshe
once the mishkon was erected.
Others, however, say
that it was from above the Ark-Cover
as it is said:
"I will speak with you from above the Ark-Cover,"216
and "where I will meet with you,"
which is said here does not refer to the altar
but, rather, to the Tent of Meeting217
which is mentioned [as well] in this verse.218
Verse 43: It is there that I will meet.219
[I.e.] "I will meet with them in conversation
as a king who sets a meeting place
where he will address his servants.
And it will be sanctified.
[I.e.,] the mishkon---
with My Glory---
for My Shechinah will rest in it.220
A midrashic explanation:
Do not read it {Hebrew Ref} ---"with My Glory"
but, rather {Hebrew Ref} ---
"by those honored by Me."221
Here He intimated to him
regarding the death of Aharon's sons
on the day it (the mishkon) was erected.
This is what Moshe referred to when he said:
"That is what G-d said,
'through those who are near to me
will I be sanctified.' "222
Where did He say this?
[When he said,] {Hebrew Ref} "223
Verse 46: To dwell among them.
I.e., with the stipulation that I dwell among them.224
Chapter 30 - Rashi
Verse 1: To burn incense.225
[I.e.] to raise up smoke on it---
smoke of incense.
Verse 3: Its top.
This [altar] had a top
whereas the altar of the burnt-offering
had no top,
but its hollow was filled with earth
in all their encampments.226
A gold crown-like rim.
This is symbolic of the crown of priesthood.227
Verse 4: {Hebrew Ref} .228
Here it has the meaning of "corners"
as Onkelos [also] translates it [ {Hebrew Ref} ],
since the verse [goes on to] state:
"on its sides."
[The phrase therefore means:]
"on its two corners which are on its two sides.A
They (it) will be.229
["It" refers to] the making of these rings.
To house the poles.
The ring itself will be "the house."230
Verse 6: In front of the paroches.231
Lest you say that it should be somewhat drawn
away from being exactly opposite the Ark,
to the North or to the South;
therefore the Torah says: "in front of the covering,"
i.e., exactly opposite the Ark on the outside.232
Verse 7: When he cleans.
[Meaning:] the cleaning of the cups of the menorah
from the ashes of the wicks
that burnt through the night
and he cleaned them out every morning.
The lamps.233
Loces (lamps) in Old French.
This is the meaning of {Hebrew Ref} whenever they are mentioned
in connection with the menorah,
except those places where it says
any form of {Hebrew Ref} (to cause [the flame] to ascend)
which is a term used for "lighting."234
Verse 8: And when he lights.235
[I.e.] when he will light them
so that their flame ascends.
He shall burn it---
every single day.236
He burns one pras in the morning237
and one pras in the afternoon.238
Verse 9: Do not bring upon it.
[I.e.] upon this altar.
Strange incense.
[I.e.] any incense that is a voluntary offering,
they are all "strange" to it, except for this one.239
Neither burnt offerings nor meal-offerings.
[Meaning:] neither burnt-offering nor meal-offering.
{Hebrew Ref} is an animal or bird korbon
whereas {Hebrew Ref} is one of bread.
Verse 10: Aharon shall make atonement---
by means of placing the blood.
Once each year---
on Yom Kippur.
This is what is referred to
when is said in Parshas Acharei Mos:
"He shall go out to the altar that is before G-d
and bring about atonement upon it."240
The sin-offering of atonement.
They are the bull and goat of Yom Kippur
which atone for the uncleanness
of the mikdosh and its holy things (korbonos).241
242
Holy of Holies.
This altar is sanctified exclusively for these things243
and for no other service.
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