Lang: he;
Title: פרשת תצוה;
Content:
פרק כז
(כ) וְאַתָּה תְּצַוֶּה אֶת בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד.
(כא) בְּאֹהֶל מוֹעֵד מִחוּץ לַפָּרֹכֶת אֲשֶׁר עַל הָעֵדֻת יַעֲרֹךְ אֹתוֹ אַהֲרֹן וּבָנָיו מֵעֶרֶב עַד בֹּקֶר לִפְנֵי י״י חֻקַּת עוֹלָם לְדֹרֹתָם מֵאֵת בְּנֵי יִשְׂרָאֵל.
פרק כח
(א) וְאַתָּה הַקְרֵב אֵלֶיךָ אֶת אַהֲרֹן אָחִיךָ וְאֶת בָּנָיו אִתּוֹ מִתּוֹךְ בְּנֵי יִשְׂרָאֵל לְכַהֲנוֹ לִי אַהֲרֹן נָדָב וַאֲבִיהוּא אֶלְעָזָר וְאִיתָמָר בְּנֵי אַהֲרֹן.
(ב) וְעָשִׂיתָ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן אָחִיךָ לְכָבוֹד וּלְתִפְאָרֶת.
(ג) וְאַתָּה תְּדַבֵּר אֶל כׇּל חַכְמֵי לֵב אֲשֶׁר מִלֵּאתִיו רוּחַ חׇכְמָה וְעָשׂוּ אֶת בִּגְדֵי אַהֲרֹן לְקַדְּשׁוֹ לְכַהֲנוֹ לִי.
(ד) וְאֵלֶּה הַבְּגָדִים אֲשֶׁר יַעֲשׂוּ חֹשֶׁן וְאֵפוֹד וּמְעִיל וּכְתֹנֶת תַּשְׁבֵּץ מִצְנֶפֶת וְאַבְנֵט וְעָשׂוּ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן אָחִיךָ וּלְבָנָיו לְכַהֲנוֹ לִי.
(ה) וְהֵם יִקְחוּ אֶת הַזָּהָב וְאֶת הַתְּכֵלֶת וְאֶת הָאַרְגָּמָן וְאֶת תּוֹלַעַת הַשָּׁנִי וְאֶת הַשֵּׁשׁ.
(ו) וְעָשׂוּ אֶת הָאֵפֹד זָהָב תְּכֵלֶת וְאַרְגָּמָן תּוֹלַעַת שָׁנִי וְשֵׁשׁ מׇשְׁזָר מַעֲשֵׂה חֹשֵׁב.
(ז) שְׁתֵּי כְתֵפֹת חֹבְרֹת יִהְיֶה לּוֹ אֶל שְׁנֵי קְצוֹתָיו וְחֻבָּר.
(ח) וְחֵשֶׁב אֲפֻדָּתוֹ אֲשֶׁר עָלָיו כְּמַעֲשֵׂהוּ מִמֶּנּוּ יִהְיֶה זָהָב תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מׇשְׁזָר.
(ט) וְלָקַחְתָּ אֶת שְׁתֵּי אַבְנֵי שֹׁהַם וּפִתַּחְתָּ עֲלֵיהֶם שְׁמוֹת בְּנֵי יִשְׂרָאֵל.
(י) שִׁשָּׁה מִשְּׁמֹתָם עַל הָאֶבֶן הָאֶחָת וְאֶת שְׁמוֹת הַשִּׁשָּׁה הַנּוֹתָרִים עַל הָאֶבֶן הַשֵּׁנִית כְּתוֹלְדֹתָם.
(יא) מַעֲשֵׂה חָרַשׁ אֶבֶן פִּתּוּחֵי חֹתָם תְּפַתַּח אֶת שְׁתֵּי הָאֲבָנִים עַל שְׁמֹת בְּנֵי יִשְׂרָאֵל מֻסַבֹּת מִשְׁבְּצוֹת זָהָב תַּעֲשֶׂה אֹתָם.
(יב) וְשַׂמְתָּ אֶת שְׁתֵּי הָאֲבָנִים עַל כִּתְפֹת הָאֵפֹד אַבְנֵי זִכָּרֹן לִבְנֵי יִשְׂרָאֵל וְנָשָׂא אַהֲרֹן אֶת שְׁמוֹתָם לִפְנֵי י״י עַל שְׁתֵּי כְתֵפָיו לְזִכָּרֹן.
(יג) וְעָשִׂיתָ מִשְׁבְּצֹת זָהָב.
(יד) וּשְׁתֵּי שַׁרְשְׁרֹת זָהָב טָהוֹר מִגְבָּלֹת תַּעֲשֶׂה אֹתָם מַעֲשֵׂה עֲבֹת וְנָתַתָּה אֶת שַׁרְשְׁרֹת הָעֲבֹתֹת עַל הַמִּשְׁבְּצֹת.
(טו) וְעָשִׂיתָ חֹשֶׁן מִשְׁפָּט מַעֲשֵׂה חֹשֵׁב כְּמַעֲשֵׂה אֵפֹד תַּעֲשֶׂנּוּ זָהָב תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מׇשְׁזָר תַּעֲשֶׂה אֹתוֹ.
(טז) רָבוּעַ יִהְיֶה כָּפוּל זֶרֶת אׇרְכּוֹ וְזֶרֶת רׇחְבּוֹ.
(יז) וּמִלֵּאתָ בוֹ מִלֻּאַת אֶבֶן אַרְבָּעָה טוּרִים אָבֶן טוּר אֹדֶם פִּטְדָה וּבָרֶקֶת הַטּוּר הָאֶחָד.
(יח) וְהַטּוּר הַשֵּׁנִי נֹפֶךְ סַפִּיר וְיָהֲלֹם.
(יט) וְהַטּוּר הַשְּׁלִישִׁי לֶשֶׁם שְׁבוֹ וְאַחְלָמָה.
(כ) וְהַטּוּר הָרְבִיעִי תַּרְשִׁישׁ וְשֹׁהַם וְיָשְׁפֵה מְשֻׁבָּצִים זָהָב יִהְיוּ בְּמִלּוּאֹתָם.
(כא) וְהָאֲבָנִים תִּהְיֶיןָ עַל שְׁמֹת בְּנֵי יִשְׂרָאֵל שְׁתֵּים עֶשְׂרֵה עַל שְׁמֹתָם פִּתּוּחֵי חוֹתָם אִישׁ עַל שְׁמוֹ תִּהְיֶיןָ לִשְׁנֵי עָשָׂר שָׁבֶט.
(כב) וְעָשִׂיתָ עַל הַחֹשֶׁן שַׁרְשֹׁת גַּבְלֻת מַעֲשֵׂה עֲבֹת זָהָב טָהוֹר.
(כג) וְעָשִׂיתָ עַל הַחֹשֶׁן שְׁתֵּי טַבְּעוֹת זָהָב וְנָתַתָּ אֶת שְׁתֵּי הַטַּבָּעוֹת עַל שְׁנֵי קְצוֹת הַחֹשֶׁן.
(כד) וְנָתַתָּה אֶת שְׁתֵּי עֲבֹתֹת הַזָּהָב עַל שְׁתֵּי הַטַּבָּעֹת אֶל קְצוֹת הַחֹשֶׁן.
(כה) וְאֵת שְׁתֵּי קְצוֹת שְׁתֵּי הָעֲבֹתֹת תִּתֵּן עַל שְׁתֵּי הַמִּשְׁבְּצוֹת וְנָתַתָּה עַל כִּתְפוֹת הָאֵפֹד אֶל מוּל פָּנָיו.
(כו) וְעָשִׂיתָ שְׁתֵּי טַבְּעוֹת זָהָב וְשַׂמְתָּ אֹתָם עַל שְׁנֵי קְצוֹת הַחֹשֶׁן עַל שְׂפָתוֹ אֲשֶׁר אֶל עֵבֶר הָאֵפֹדבספרי ספרד ואשכנז: הָאֵפוֹד. בָּיְתָה.
(כז) וְעָשִׂיתָ שְׁתֵּי טַבְּעוֹת זָהָב וְנָתַתָּה אֹתָם עַל שְׁתֵּי כִתְפוֹת הָאֵפוֹד מִלְּמַטָּה מִמּוּל פָּנָיו לְעֻמַּת מַחְבַּרְתּוֹ מִמַּעַל לְחֵשֶׁב הָאֵפוֹד.
(כח) וְיִרְכְּסוּ אֶת הַחֹשֶׁן מִטַּבְּעֹתָו אֶל טַבְּעֹת הָאֵפוֹד בִּפְתִיל תְּכֵלֶת לִהְיוֹת עַל חֵשֶׁב הָאֵפוֹד וְלֹא יִזַּח הַחֹשֶׁן מֵעַל הָאֵפוֹד.
(כט) וְנָשָׂא אַהֲרֹן אֶת שְׁמוֹת בְּנֵי יִשְׂרָאֵל בְּחֹשֶׁן הַמִּשְׁפָּט עַל לִבּוֹ בְּבֹאוֹ אֶל הַקֹּדֶשׁ לְזִכָּרֹן לִפְנֵי י״י תָּמִיד.
(ל) וְנָתַתָּ אֶל חֹשֶׁן הַמִּשְׁפָּט אֶת הָאוּרִים וְאֶת הַתֻּמִּים וְהָיוּ עַל לֵב אַהֲרֹן בְּבֹאוֹ לִפְנֵי י״י וְנָשָׂא אַהֲרֹן אֶת מִשְׁפַּט בְּנֵי יִשְׂרָאֵל עַל לִבּוֹ לִפְנֵי י״י תָּמִיד.
(לא) וְעָשִׂיתָ אֶת מְעִיל הָאֵפוֹד כְּלִיל תְּכֵלֶת.
(לב) וְהָיָה פִי רֹאשׁוֹ בְּתוֹכוֹ שָׂפָה יִהְיֶה לְפִיו סָבִיב מַעֲשֵׂה אֹרֵג כְּפִי תַחְרָא יִהְיֶה לּוֹ לֹא יִקָּרֵעַ.
(לג) וְעָשִׂיתָ עַל שׁוּלָיו רִמֹּנֵי תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי עַל שׁוּלָיו סָבִיב וּפַעֲמֹנֵי זָהָב בְּתוֹכָם סָבִיב.
(לד) פַּעֲמֹן זָהָב וְרִמּוֹן פַּעֲמֹן זָהָב וְרִמּוֹן עַל שׁוּלֵי הַמְּעִיל סָבִיב.
(לה) וְהָיָה עַל אַהֲרֹן לְשָׁרֵת וְנִשְׁמַע קוֹלוֹ בְּבֹאוֹ אֶל הַקֹּדֶשׁ לִפְנֵי י״י וּבְצֵאתוֹ וְלֹא יָמוּת.
(לו) וְעָשִׂיתָ צִּיץ זָהָב טָהוֹר וּפִתַּחְתָּ עָלָיו פִּתּוּחֵי חֹתָם קֹדֶשׁ לַי״י.
(לז) וְשַׂמְתָּ אֹתוֹ עַל פְּתִיל תְּכֵלֶת וְהָיָה עַל הַמִּצְנָפֶת אֶל מוּל פְּנֵי הַמִּצְנֶפֶת יִהְיֶה.
(לח) וְהָיָה עַל מֵצַח אַהֲרֹן וְנָשָׂא אַהֲרֹן אֶת עֲוֺן הַקֳּדָשִׁים אֲשֶׁר יַקְדִּישׁוּ בְּנֵי יִשְׂרָאֵל לְכׇל מַתְּנֹת קׇדְשֵׁיהֶם וְהָיָה עַל מִצְחוֹ תָּמִיד לְרָצוֹן לָהֶם לִפְנֵי י״י.
(לט) וְשִׁבַּצְתָּ הַכְּתֹנֶת שֵׁשׁ וְעָשִׂיתָ מִצְנֶפֶת שֵׁשׁ וְאַבְנֵט תַּעֲשֶׂה מַעֲשֵׂה רֹקֵם.
(מ) וְלִבְנֵי אַהֲרֹן תַּעֲשֶׂה כֻתֳּנֹת וְעָשִׂיתָ לָהֶם אַבְנֵטִים וּמִגְבָּעוֹת תַּעֲשֶׂה לָהֶם לְכָבוֹד וּלְתִפְאָרֶת.
(מא) וְהִלְבַּשְׁתָּ אֹתָם אֶת אַהֲרֹן אָחִיךָ וְאֶת בָּנָיו אִתּוֹ וּמָשַׁחְתָּ אֹתָם וּמִלֵּאתָ אֶת יָדָם וְקִדַּשְׁתָּ אֹתָם וְכִהֲנוּ לִי.
(מב) וַעֲשֵׂה לָהֶם מִכְנְסֵי בָד לְכַסּוֹת בְּשַׂר עֶרְוָה מִמׇּתְנַיִם וְעַד יְרֵכַיִם יִהְיוּ.
(מג) וְהָיוּ עַל אַהֲרֹן וְעַל בָּנָיו בְּבֹאָם אֶל אֹהֶל מוֹעֵד אוֹ בְגִשְׁתָּם אֶל הַמִּזְבֵּחַ לְשָׁרֵת בַּקֹּדֶשׁ וְלֹא יִשְׂאוּ עָוֺן וָמֵתוּ חֻקַּת עוֹלָם לוֹ וּלְזַרְעוֹ אַחֲרָיו.
פרק כט
(א) וְזֶה הַדָּבָר אֲשֶׁר תַּעֲשֶׂה לָהֶם לְקַדֵּשׁ אֹתָם לְכַהֵן לִי לְקַח פַּר אֶחָד בֶּן בָּקָר וְאֵילִם שְׁנַיִם תְּמִימִם.
(ב) וְלֶחֶם מַצּוֹת וְחַלֹּת מַצֹּת בְּלוּלֹת בַּשֶּׁמֶן וּרְקִיקֵי מַצּוֹת מְשֻׁחִים בַּשָּׁמֶן סֹלֶת חִטִּים תַּעֲשֶׂה אֹתָם.
(ג) וְנָתַתָּ אוֹתָם עַל סַל אֶחָד וְהִקְרַבְתָּ אֹתָם בַּסָּל וְאֶת הַפָּר וְאֵת שְׁנֵי הָאֵילִם.
(ד) וְאֶת אַהֲרֹן וְאֶת בָּנָיו תַּקְרִיב אֶל פֶּתַח אֹהֶל מוֹעֵד וְרָחַצְתָּ אֹתָם בַּמָּיִם.
(ה) וְלָקַחְתָּ אֶת הַבְּגָדִים וְהִלְבַּשְׁתָּ אֶת אַהֲרֹן אֶת הַכֻּתֹּנֶת וְאֵת מְעִיל הָאֵפֹד וְאֶת הָאֵפֹד וְאֶת הַחֹשֶׁן וְאָפַדְתָּ לוֹ בְּחֵשֶׁב הָאֵפֹד.
(ו) וְשַׂמְתָּ הַמִּצְנֶפֶת עַל רֹאשׁוֹ וְנָתַתָּ אֶת נֵזֶר הַקֹּדֶשׁ עַל הַמִּצְנָפֶת.
(ז) וְלָקַחְתָּ אֶת שֶׁמֶן הַמִּשְׁחָה וְיָצַקְתָּ עַל רֹאשׁוֹ וּמָשַׁחְתָּ אֹתוֹ.
(ח) וְאֶת בָּנָיו תַּקְרִיב וְהִלְבַּשְׁתָּם כֻּתֳּנֹת.
(ט) וְחָגַרְתָּ אֹתָם אַבְנֵט אַהֲרֹן וּבָנָיו וְחָבַשְׁתָּ לָהֶם מִגְבָּעֹת וְהָיְתָה לָהֶם כְּהֻנָּה לְחֻקַּת עוֹלָם וּמִלֵּאתָ יַד אַהֲרֹן וְיַד בָּנָיו.
(י) וְהִקְרַבְתָּ אֶת הַפָּר לִפְנֵי אֹהֶל מוֹעֵד וְסָמַךְ אַהֲרֹן וּבָנָיו אֶת יְדֵיהֶם עַל רֹאשׁ הַפָּר.
(יא) וְשָׁחַטְתָּ אֶת הַפָּר לִפְנֵי י״י פֶּתַח אֹהֶל מוֹעֵד.
(יב) וְלָקַחְתָּ מִדַּם הַפָּר וְנָתַתָּה עַל קַרְנֹת הַמִּזְבֵּחַ בְּאֶצְבָּעֶךָ וְאֶת כׇּל הַדָּם תִּשְׁפֹּךְ אֶל יְסוֹד הַמִּזְבֵּחַ.
(יג) וְלָקַחְתָּ אֶת כׇּל הַחֵלֶב הַמְכַסֶּה אֶת הַקֶּרֶב וְאֵת הַיֹּתֶרֶת עַל הַכָּבֵד וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת הַחֵלֶב אֲשֶׁר עֲלֵיהֶן וְהִקְטַרְתָּ הַמִּזְבֵּחָה.
(יד) וְאֶת בְּשַׂר הַפָּר וְאֶת עֹרוֹ וְאֶת פִּרְשׁוֹ תִּשְׂרֹף בָּאֵשׁ מִחוּץ לַמַּחֲנֶה חַטָּאת הוּא.
(טו) וְאֶת הָאַיִל הָאֶחָד תִּקָּח וְסָמְכוּ אַהֲרֹן וּבָנָיו אֶת יְדֵיהֶם עַל רֹאשׁ הָאָיִל.
(טז) וְשָׁחַטְתָּ אֶת הָאָיִל וְלָקַחְתָּ אֶת דָּמוֹ וְזָרַקְתָּ עַל הַמִּזְבֵּחַ סָבִיב.
(יז) וְאֶת הָאַיִל תְּנַתֵּחַ לִנְתָחָיו וְרָחַצְתָּ קִרְבּוֹ וּכְרָעָיו וְנָתַתָּ עַל נְתָחָיו וְעַל רֹאשׁוֹ.
(יח) וְהִקְטַרְתָּ אֶת כׇּל הָאַיִל הַמִּזְבֵּחָה עֹלָה הוּא לַי״י רֵיחַ נִיחוֹחַ אִשֶּׁה לַי״י הוּא.
(יט) וְלָקַחְתָּ אֵת הָאַיִל הַשֵּׁנִי וְסָמַךְ אַהֲרֹן וּבָנָיו אֶת יְדֵיהֶם עַל רֹאשׁ הָאָיִל.
(כ) וְשָׁחַטְתָּ אֶת הָאַיִל וְלָקַחְתָּ מִדָּמוֹ וְנָתַתָּה עַל תְּנוּךְ אֹזֶן אַהֲרֹן וְעַל תְּנוּךְ אֹזֶן בָּנָיו הַיְמָנִית וְעַל בֹּהֶן יָדָם הַיְמָנִית וְעַל בֹּהֶן רַגְלָם הַיְמָנִית וְזָרַקְתָּ אֶת הַדָּם עַל הַמִּזְבֵּחַ סָבִיב.
(כא) וְלָקַחְתָּ מִן הַדָּם אֲשֶׁר עַל הַמִּזְבֵּחַ וּמִשֶּׁמֶן הַמִּשְׁחָה וְהִזֵּיתָ עַל אַהֲרֹן וְעַל בְּגָדָיו וְעַל בָּנָיו וְעַל בִּגְדֵי בָנָיו אִתּוֹ וְקָדַשׁ הוּא וּבְגָדָיו וּבָנָיו וּבִגְדֵי בָנָיו אִתּוֹ.
(כב) וְלָקַחְתָּ מִן הָאַיִל הַחֵלֶב וְהָאַלְיָה וְאֶת הַחֵלֶב הַמְכַסֶּה אֶת הַקֶּרֶב וְאֵת יֹתֶרֶת הַכָּבֵד וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת הַחֵלֶב אֲשֶׁר עֲלֵיהֶן וְאֵת שׁוֹק הַיָּמִין כִּי אֵיל מִלֻּאִים הוּא.
(כג) וְכִכַּר לֶחֶם אַחַת וְחַלַּת לֶחֶם שֶׁמֶן אַחַת וְרָקִיק אֶחָד מִסַּל הַמַּצּוֹת אֲשֶׁר לִפְנֵי י״י.
(כד) וְשַׂמְתָּ הַכֹּל עַל כַּפֵּי אַהֲרֹן וְעַל כַּפֵּי בָנָיו וְהֵנַפְתָּ אֹתָם תְּנוּפָה לִפְנֵי י״י.
(כה) וְלָקַחְתָּ אֹתָם מִיָּדָם וְהִקְטַרְתָּ הַמִּזְבֵּחָה עַל הָעֹלָה לְרֵיחַ נִיחוֹחַ לִפְנֵי י״י אִשֶּׁה הוּא לַי״י.
(כו) וְלָקַחְתָּ אֶת הֶחָזֶה מֵאֵיל הַמִּלֻּאִים אֲשֶׁר לְאַהֲרֹן וְהֵנַפְתָּ אֹתוֹ תְּנוּפָה לִפְנֵי י״י וְהָיָה לְךָ לְמָנָה.
(כז) וְקִדַּשְׁתָּ אֵת חֲזֵה הַתְּנוּפָה וְאֵת שׁוֹק הַתְּרוּמָה אֲשֶׁר הוּנַף וַאֲשֶׁר הוּרָם מֵאֵיל הַמִּלֻּאִים מֵאֲשֶׁר לְאַהֲרֹן וּמֵאֲשֶׁר לְבָנָיו.
(כח) וְהָיָה לְאַהֲרֹן וּלְבָנָיו לְחׇק עוֹלָם מֵאֵת בְּנֵי יִשְׂרָאֵל כִּי תְרוּמָה הוּא וּתְרוּמָה יִהְיֶה מֵאֵת בְּנֵי יִשְׂרָאֵל מִזִּבְחֵי שַׁלְמֵיהֶם תְּרוּמָתָם לַי״י.
(כט) וּבִגְדֵי הַקֹּדֶשׁ אֲשֶׁר לְאַהֲרֹן יִהְיוּ לְבָנָיו אַחֲרָיו לְמׇשְׁחָה בָהֶם וּלְמַלֵּא בָם אֶת יָדָם.
(ל) שִׁבְעַת יָמִים יִלְבָּשָׁם הַכֹּהֵן תַּחְתָּיו מִבָּנָיו אֲשֶׁר יָבֹא אֶל אֹהֶל מוֹעֵד לְשָׁרֵת בַּקֹּדֶשׁ.
(לא) וְאֵת אֵיל הַמִּלֻּאִים תִּקָּח וּבִשַּׁלְתָּ אֶת בְּשָׂרוֹ בְּמָקֹם קָדֹשׁ.
(לב) וְאָכַל אַהֲרֹן וּבָנָיו אֶת בְּשַׂר הָאַיִל וְאֶת הַלֶּחֶם אֲשֶׁר בַּסָּל פֶּתַח אֹהֶל מוֹעֵד.
(לג) וְאָכְלוּ אֹתָם אֲשֶׁר כֻּפַּר בָּהֶם לְמַלֵּא אֶת יָדָם לְקַדֵּשׁ אֹתָם וְזָר לֹא יֹאכַל כִּי קֹדֶשׁ הֵם.
(לד) וְאִם יִוָּתֵר מִבְּשַׂר הַמִּלֻּאִים וּמִן הַלֶּחֶם עַד הַבֹּקֶר וְשָׂרַפְתָּ אֶת הַנּוֹתָר בָּאֵשׁ לֹא יֵאָכֵל כִּי קֹדֶשׁ הוּא.
(לה) וְעָשִׂיתָ לְאַהֲרֹן וּלְבָנָיו כָּכָה כְּכֹל אֲשֶׁר צִוִּיתִי אֹתָכָה שִׁבְעַת יָמִים תְּמַלֵּא יָדָם.
(לו) וּפַר חַטָּאת תַּעֲשֶׂה לַיּוֹם עַל הַכִּפֻּרִים וְחִטֵּאתָ עַל הַמִּזְבֵּחַ בְּכַפֶּרְךָ עָלָיו וּמָשַׁחְתָּ אֹתוֹ לְקַדְּשׁוֹ.
(לז) שִׁבְעַת יָמִים תְּכַפֵּר עַל הַמִּזְבֵּחַ וְקִדַּשְׁתָּ אֹתוֹ וְהָיָה הַמִּזְבֵּחַ קֹדֶשׁ קׇדָשִׁים כׇּל הַנֹּגֵעַ בַּמִּזְבֵּחַ יִקְדָּשׁ.
(לח) וְזֶה אֲשֶׁר תַּעֲשֶׂה עַל הַמִּזְבֵּחַ כְּבָשִׂים בְּנֵי שָׁנָה שְׁנַיִם לַיּוֹם תָּמִיד.
(לט) אֶת הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם.
(מ) וְעִשָּׂרֹן סֹלֶת בָּלוּל בְּשֶׁמֶן כָּתִית רֶבַע הַהִין וְנֵסֶךְ רְבִיעִת הַהִין יָיִן לַכֶּבֶשׂ הָאֶחָד.
(מא) וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכָּהּ תַּעֲשֶׂה לָּהּ לְרֵיחַ נִיחֹחַ אִשֶּׁה לַי״י.
(מב) עֹלַת תָּמִיד לְדֹרֹתֵיכֶם פֶּתַח אֹהֶל מוֹעֵד לִפְנֵי י״י אֲשֶׁר אִוָּעֵד לָכֶם שָׁמָּה לְדַבֵּר אֵלֶיךָ שָׁם.
(מג) וְנֹעַדְתִּי שָׁמָּה לִבְנֵי יִשְׂרָאֵל וְנִקְדַּשׁ בִּכְבֹדִי.
(מד) וְקִדַּשְׁתִּי אֶת אֹהֶל מוֹעֵד וְאֶת הַמִּזְבֵּחַ וְאֶת אַהֲרֹן וְאֶת בָּנָיו אֲקַדֵּשׁ לְכַהֵן לִי.
(מה) וְשָׁכַנְתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל וְהָיִיתִי לָהֶם לֵאלֹהִים.
(מו) וְיָדְעוּ כִּי אֲנִי י״י אֱלֹהֵיהֶם אֲשֶׁר הוֹצֵאתִי אֹתָם מֵאֶרֶץ מִצְרַיִם לְשׇׁכְנִי בְתוֹכָם אֲנִי י״י אֱלֹהֵיהֶם.
פרק ל
(א) וְעָשִׂיתָ מִזְבֵּחַ מִקְטַר קְטֹרֶת עֲצֵי שִׁטִּים תַּעֲשֶׂה אֹתוֹ.
(ב) אַמָּה אׇרְכּוֹ וְאַמָּה רׇחְבּוֹ רָבוּעַ יִהְיֶה וְאַמָּתַיִם קֹמָתוֹ מִמֶּנּוּ קַרְנֹתָיו.
(ג) וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר אֶת גַּגּוֹ וְאֶת קִירֹתָיו סָבִיב וְאֶת קַרְנֹתָיו וְעָשִׂיתָ לּוֹ זֵר זָהָב סָבִיב.
(ד) וּשְׁתֵּי טַבְּעֹת זָהָב תַּעֲשֶׂה לּוֹ מִתַּחַת לְזֵרוֹ עַל שְׁתֵּי צַלְעֹתָיו תַּעֲשֶׂה עַל שְׁנֵי צִדָּיו וְהָיָה לְבָתִּים לְבַדִּים לָשֵׂאת אֹתוֹ בָּהֵמָּה.
(ה) וְעָשִׂיתָ אֶת הַבַּדִּים עֲצֵי שִׁטִּים וְצִפִּיתָ אֹתָם זָהָב.
(ו) וְנָתַתָּה אֹתוֹ לִפְנֵי הַפָּרֹכֶת אֲשֶׁר עַל אֲרֹן הָעֵדֻת לִפְנֵי הַכַּפֹּרֶת אֲשֶׁר עַל הָעֵדֻת אֲשֶׁר אִוָּעֵד לְךָ שָׁמָּה.
(ז) וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים בַּבֹּקֶר בַּבֹּקֶר בְּהֵיטִיבוֹ אֶת הַנֵּרֹת יַקְטִירֶנָּה.
(ח) וּבְהַעֲלֹת אַהֲרֹן אֶת הַנֵּרֹת בֵּין הָעַרְבַּיִם יַקְטִירֶנָּה קְטֹרֶת תָּמִיד לִפְנֵי י״י לְדֹרֹתֵיכֶם.
(ט) לֹא תַעֲלוּ עָלָיו קְטֹרֶת זָרָה וְעֹלָה וּמִנְחָה וְנֵסֶךְ לֹא תִסְּכוּ עָלָיו.
(י) וְכִפֶּר אַהֲרֹן עַל קַרְנֹתָיו אַחַת בַּשָּׁנָה מִדַּם חַטַּאת הַכִּפֻּרִים אַחַת בַּשָּׁנָה יְכַפֵּר עָלָיו לְדֹרֹתֵיכֶם קֹדֶשׁ קׇדָשִׁים הוּא לַי״י.
===
Lang: en;
Title: Parashat Tetzaveh;
Content:
Chapter 27
(20) And you,And you | וְאַתָּה – The verse opens with explicit mention of the pronoun "אַתָּה" (you) in addition to it being assumed by the second person form of the verb, serving to emphasize the word. you shall command the Children of Israel and they shall take to you pure pressed olive oil for the light, to raise upto raise up | לְהַעֲלֹת – See the note on Shemot 25:37 that the connotation might be to arrange the oil lamps on the top of the Menorah. Alternatively: "to light", with the text using the root "עלה" (raise) because of the rising flame (Rashi, Ibn Ezra). the lamp continually.the lamp continually | נֵר תָּמִיד – In other words, the lamps were arranged and lit regularly, every evening (but did not burn continuously for twenty-four hours a day). According to this reading the word "נֵר", though singular, refers to all the lamps. Alternatively: "the eternal lamp", reading "תָּמִיד" as an adjective modifying "lamp" rather than an adverb modifying "לְהַעֲלֹת", to raise up. This assumes that one of the lamps (hence the singular form) was never extinguished (Sifre Bemidbar 8:2).
(21) In the Tent of Meeting, outside of the veil that is on the Testimony, Aharon and his sons shall arrange it from evening to morning, before Hashem, an everlasting statute throughout their generations, from the Children of Israel.
Chapter 28
(1) And you, bring near to you your brother Aharon and his sons with him from among the Children of Israel to serve Me as priests:to serve me as priests | לְכַהֲנוֹ לִי – Or, perhaps more simply: "to serve me", for a "כהן" might refer to anyone who ministers to another, including civil servants. [See the note on Shemot 2:16.] The form "לְכַהֲנוֹ" is unusual, as one would have expected "לְכַהֵן". See, though, Ibn Ezra that sometimes Tanakh adds a superfluous "ו" at the end of the word which takes no meaning, pointing to Bemidbar 24:3, Tehillim 104:11 and 114:8 for other examples. Aharon, Nadav and Avihu, Elazar and Itamar, the children of Aharon.
(2) You shall make holy garments for your brother Aharon, for glory and splendor.
(3) And you shall speak to all those who are wise in heart, whom I have filled with a spirit of wisdom, and they shall make Aharon's garments to sanctify him, to serve Me as priests.
(4) These are the garments that they shall make: a breastplate,breastplate | חֹשֶׁן – The word only appears in the context of the priestly garments, and its etymology is not known. It might relate to the Arabic "ḥusn", beauty, and would be so called due to the beautiful jewels which adorned it (W. C. Propp, The Anchor Bible). Alternatively, it might relate to the Hebrew root "חסן", to treasure, perhaps so called because it served as a pouch to treasure the Urim and Tummim, as per verse 30 (A. Hakham, Da'at Mikra Shemot). an ephod,ephod | וְאֵפוֹד – See below regarding the nature and form of this garment. The word itself might mean: "something which is belted" (Ibn Ezra, noting that in Vayikra 8:7 the root "אפד" is parallel to the root "חגר", to belt). Though not explicit, Rashi and Rashbam might think it means: "a decorative garment" or "adornment". See also Yeshayahu 30:22 where "אֵפֻדָּה" parallels ""צִפּוּי, a covering, suggesting that it might refer to a full garment (rather than a belt or the like). a robe, a patterned tunic,patterned tunic | וּכְתֹנֶת תַּשְׁבֵּץ – The root "שבץ" is generally understood to mean "plait" or: "weave in a checkered or plaited pattern" (BDB, "שבץ"). See R. Saadia that the tunic was filled with eye-shaped designs or Ralbag that it was patterned with squares. Cf. Rashi and Rashbam that the tunic was filled with indentations, understanding the root "שבץ" to refer to the making of depressions, as for stone settings (מִשְׁבְּצֹת). a turban,turban | מִצְנֶפֶת – From the discussion of the garment in verses 37-39 and usage of the related word "צְנִיף" (Yeshayahu 62:3 and Zecharya 3:5), it is evident that this is some sort of headdress. See Ibn Janach and Radak that the root "צנף" means to "wind" or "wrap around", implying that the head covering was like a turban. Cf. Rashi who posits that it was some sort of domed hat. and a sash; they shall make holy garments for your brother Aharon and his sons to serve Me.
(5) They shall take the gold, the blue, the purple, the worm-scarlet, and the linen,
(6) and they shall make the ephodthe ephod | הָאֵפֹד – The appearance of this garment is much debated, with some envisioning an apron with shoulder straps, others a skirt and top, others a vest or corset, and yet others a cape. For elaboration on each possibility, see Ephod. of gold, blue, purple, worm-scarlet, and twined linen, the work of a designer.
(7) It shall have two shoulder piecesshoulder pieces | כְתֵפֹת – The nature of these shoulder pieces is debated. Rashi suggests that they were shoulder straps, similar to suspenders, while Rashbam views them as much larger pieces of material, each extending on the back from the waist to the shoulder, and together covering the priest's entire back. [He might read "shoulders" as referring to the shoulder blades.] Cf. R. Meyuchas who envisions the ephod as a sort of cape, and appears to understand "כְתֵפֹת" to refer to the part which draped over the priest's shoulders. joined to its two ends,to its two ends | אֶל שְׁנֵי קְצוֹתָיו –The phrase might alternatively connect to that which follows, so that the full verse would read: "It shall have two joined shoulder pieces; to its two ends it shall be joined" (Rashbam). that it be joined.joined… that it be joined |חֹבְרֹת... וְחֻבָּר – According to Rashi the two verbs refer to the same "joining", the attaching of the shoulder straps to the belt of the ephod. Cf. Rashbam (and the previous note) that the first joining refers to the joining of the two shoulder pieces to each other along the spine, and the second to their being joined to the ephod.
(8) The band of his ephodthe band… | וְחֵשֶׁב אֲפֻדָּתוֹ – See Chizkuni who suggests that "חשב" is equivalent in meaning to "חבש", to fasten, with the ""ב and "ש" flipping their placement. [This same phenomenon occurs with other words as well, such as כבש and כשב, sheep.] Alternatively, "חֵשֶׁב" is related to the root "חשב", to think, used here as it is used in the phrase "מַעֲשֵׂה חֹשֵׁב", designer work (i.e. work requiring thought), and the term would be translated: "the designed (or: skillfully woven) band". Commentators debate whether the "חֵשֶׁב" was composed of straps like a typical sash (Rashi), or of flaps (see Rambam's description of the "חֵשֶׁב" as having "ידות"), and whether these were attached at the chest or navel. For discussion, see Ephod. that is on iton it | עָלָיו – See Rashi and others that "it" refers to the ephod. Alternatively: "on him", referring to the priest (Abarbanel).. shall be of its workmanship; and from it;from it | מִמֶּנּוּ – See Rashi that the connotation is that it should be woven together with the rest of the ephod and not made separately and then joined together (similar to usage of the word in Shemot 25:31 and 27:2). Alternatively, here the verse mandates only that it be from the same material. it shall be gold, blue, purple, worm-scarlet and twined linen.
(9) You shall take two sardonyx stones and engrave upon them the names of the Children of Israel,
(10) six of their names on the one stone and the remaining six names on the second stone, according to their birth order.according to their birth order | כְּתוֹלְדֹתָם – See Rashi. The word "תּוֹלֵדוֹת" normally refers to one's descendants or to an account and history of those descendants, and is often used to introduce genealogy list. Here it has the more specific connotation of birth order.
(11) By the work of a stone engraver, as with seal engravings, you shall engrave the two stones withwith | עַל – Though normally translated "on", see Rashi that here it takes the meaning: "with". the names of the Children of Israel; surrounded by golden filigreesfiligree | מִשְׁבְּצוֹת – This assumes that the root "שבץ" means to braid, and the verse refers to some twisted or plaited gold frames or settings for the stones (see Ralbag on verse 13). Alternatively, more simply: "settings" (Rashi). Netziv suggests that the word might be related to the noun "שָׁבָץ" in Shemuel II 1:9, which he understands to mean paralysis; hence a "משבצה" is something that holds an object in place so that it does not move. you shall make them.
(12) You shall put the two stones on the shoulder pieces of the ephod as memorial stones for the Children of Israel, and Aharon shall bear their names before Hashem on his two shoulders as a memorial.
(13) You shall make golden filigrees,
(14) and two chains of pure gold; twistedtwisted | מִגְבָּלֹת – See Hoil Moshe who notes that in Rabbinic Hebrew the root "גבל" means to mix. Alternatively, the word relates to the Biblical Hebrew "גבל", to border, and means either: "at the borders" (Rashi) or: "matching /equal" (Ibn Janach, Ibn Ezra). you shall make them, of rope-work; and you shall put the roped chains on the filigrees.
(15) You shall make a breastplate of judgment,breastplate of judgment | חֹשֶׁן מִשְׁפָּט – Alternatively: "breastplate of decision". It might have been so called since it held the Urim and Tummim through which the nation asked for judgment and policy decisions of Hashem (Rashbam and others). Cf. Bavli Zevachim 88b that it was so named because it served to atone for errors in judgment. the work of a designer, like the workmanship of the ephod you shall make it; of gold, blue, purple, worm-scarlet, and twined linen you shall make it.
(16) It shall be a square, folded over,folded over | כָּפוּל – More literally: "doubled over". As such, it formed a pocket or pouch so as to hold the Urim and Tummim (Rashi). a span in length and a span in width.
(17) You shall set in it stone settings, four rows of stones:stones | אָבֶן – The identity of almost every stone listed in the following verses is heavily debated. For a full discussion of the various possible identifications of each, see Stones of the Choshen. The translations brought here are by no means definitive. a row of carnelian, olivine, carbuncle, the first row.
(18) The second row: emerald, lapis lazuli, quartz.
(19) The third row: jacinth, turquoise, amethyst.
(20) The fourth row: aquamarine, sardonyx, and opal; they shall be set in golden filigrees in their settings.
(21) The stones shall be withwith | עַל – Though normally translated: "on", see Rashi on verse 11 that here it takes the meaning: "with". Cf. Shadal who suggests that the clauses be understood as if the word order was reversed: "The names of the Children of Israel shall be on the stones." the names of the Children of Israel, twelve with their names, like seal engravings; each with his name they shall be for the twelve tribes.each with his name… | אִישׁ עַל שְׁמוֹ...– This seemingly redundant phrase is necessary to explain that each stone contained only one name, and not all twelve.
(22) You shall make on the breastplate twisted chains of rope-work, of pure gold.
(23) You shall make on the breastplate two golden rings, and you shall place the two rings on the two endson the two ends | עַל שְׁנֵי קְצוֹת – This refers to the top right and left edges of the breastplate (Rashi, Rashbam, and others). of the breastplate.
(24) You shall place the two golden ropes on the two rings on the ends of the breastplate.
(25) And the two endsthe two ends | שְׁתֵּי קְצוֹת – In other words, "the other two ends", those that were not attached to the breastplate. of the two ropes you shall place on the two filigrees; and you shall place them on the ephod's shoulder pieces, against its front.against its front | אֶל מוּל פָּנָיו – See Rashi that the connotation is that they shall be placed on the outer side of the shoulder pieces, the side facing the ephod, rather than on the inside, facing the robing.
(26) You shall make two golden rings and put them on the two endson the two ends | עַל שְׁנֵי קְצוֹת – This refers to the lower right and left edges of the breastplate. of the breastplate at its edge which is toward the side of the ephod, inwards.inwards | בָּיְתָה – The rings should be placed on the inner side of the breastplate.
(27) You shall make two golden rings and place them on the two shoulder pieces of the ephod, below,below | מִלְּמַטָּה – In other words, the rings should be on the bottom part of the shoulder pieces. against its front, adjacentadjacent | לְעֻמַּת – See Hoil Moshe that the word can mean: "with" or "near to." to its joining,its joining | מַחְבַּרְתּוֹ – This refers to the place where the shoulder pieces were joined to the ephod. above the band of the ephod.
(28) They should fasten the breastplate by its rings to the rings of the ephod with a blue cord, that it shall be onit shall be on | לִהְיוֹת עַל – This might mean that it literally lay upon the band, in which case the band must have been on the upper body (Rambam), or more loosely, that it was attached to the band (Rashi), or perhaps "above" the band (perhaps Rashbam). the band of the ephod and the breastplate shall not slip from the ephod.
(29) And Aharon shall bear the names of the Children of Israel on the breastplate of judgment on his heart when he comes into the Holy, as a continual memorial before Hashem.
(30) You shall place in the breastplate of judgment the Urim and the Tummim,the Urim and the Tummim | אֶת הָאוּרִים וְאֶת הַתֻּמִּים – The nature and function of the Urim and Tummim is not explicit, though both Bemidbar 27:21 and Shemuel I 28:6 suggest that they played a role in Divination. As far as the meaning of the name, many commentators associate "אוּרִים" with "אור", light, and "תֻּמִּים" with the word "תם", complete, but differ as to why they were so called. See Urim and Tummim. and they shall be on Aharon's heart when he goes before Hashem; and Aharon shall bear the judgment of the Children of Israel on his heart before Hashem continually.
(31) You shall make the robe of the ephod entirely blue.
(32) The opening for his headThe opening for his head | פִי רֹאשׁוֹ – See Rashbam. Alternatively: "Its top opening", understanding "head" to mean "top" (Rashi). should be in its middle,in its middle | בְּתוֹכוֹ – The verse might be emphasizing that the opening for the head should only be in the middle, unlike clothing today which open down the front. Cf. Targum Onkelos and Rashi who read "בְּתוֹכוֹ" as if written "לְתוֹכוֹ", to its middle, suggesting that the opening was folded over towards the inside, forming the "border" mentioned afterwards. and it shall have a bordera border | שָׂפָה – This word often takes the meaning of edge; here it might refer to some sort of collar, with Hashem mandating that the hole not be left ragged. for the opening, all around, of weaver's work; like the opening of a coat of armorcoat of armor | תַחְרָא – See Targum Onkelos. The word appears only here and in the parallel verse in Shemot 39:23. Hoil Moshe relates it to the verb "תחרה", to contend or strive, suggesting that armor is so called because it allows one to contend with the other without fear. it shall have, that it not be torn.that it not be torn | לֹא יִקָּרֵעַ – See Targum Onkelos and Rashi. More literally: "it shall not be torn", read as a command. See the dispute in Bavli Yoma 72a which brings both possibilities. Cf. Rashbam and R"Y Bekhor Shor who suggest that the verse is teaching that one must not cut an opening for the head after the garment is made, but that it should be originally woven in such a way that leaves a neck hole.
(33) You shall make on its hems pomegranates of blue, purple, and worm-scarlet, on its hem all around, and golden bells amid themamid them | בְּתוֹכָם – The verse is ambiguous. It could either mean: "in between them", that there was one golden bell between every two pomegranates (Bavli Zevachim 88b, Rashi), or: "within them", that in every hollow pomegranate there was a bell (opinion in Ibn Ezra, Ramban). all around.
(34) A golden bell and a pomegranate, a golden bell and a pomegranate, on the hem of the robe all around.
(35) It shall be on Aharon to serve, and its sound will be heard when he comes to the Holy, before Hashem, and when he leaves, that he not die.that he not die | וְלֹא יָמוּת – It is not clear who might die and why, or what is to prevent this: the sounding of the bells, or the wearing of the robe. For discussion, see Warning Bells.
(36) You shall make a head platehead plate | צִּיץ – Commentators divide in their understanding of the name. Rashbam connects it to the root "צוץ", to gaze or peer, and suggests that the gold band was so called since it was placed on the forehead above the eyes, where people can easily see it. Chizkuni, instead, connects it to the root "נצץ", to shine or sparkle, so that "צִּיץ" would mean "a shining thing". Hoil Moshe posits that it relates to the noun "צִּיץ", a flower, noting that people used to make crowns or wreaths of flowers, and then diadems of gold. of pure gold, and you shall engrave upon it, as with seal engravings: "Holy for Hashem".
(37) You shall place it with a blue cord,You shall place it with a blue cord | וְשַׂמְתָּ אֹתוֹ עַל פְּתִיל תְּכֵלֶת – Literally: "you shall put it on a blue cord", but see Ibn Ezra and Ramban that sometimes "עַל" (on) can mean "with" or "via", as per its usage in Shemot 35:22 and Vayikra 23:20. The connotation here is that the head plate should be fastened with the cord. This reading is motivated by the fact that a literal rendering would appear to contradict Shemot 39:31, "וַיִּתְּנוּ עָלָיו פְּתִיל תְּכֵלֶת", which states that the cord was on the head plate and not vice versa. Cf. Rashi who maintains the literal "on", and resolves the contradiction by suggesting that, despite the singular form of the word "פְּתִיל", there was more than one blue cord. and it shall beit shall be | וְהָיָה – See Rashi, Ramban, and others that this refers to the cord, not the head plate, for according to verse 38, the head plate lay on the forehead itself, not on the turban. [The exegetes differ, though, in how they envision where the cord was tied and lay.] on the turban; against the front of the turban it shall be.against the front of the turban it shall be | אֶל מוּל פְּנֵי הַמִּצְנֶפֶת יִהְיֶה – This phrase returns to speak of the head plate, mandating that it should be placed on the priest's forehead (verse 39), at the front rather than the back side of the turban.
(38) It shall be on the forehead of Aharon, and Aharon shall bearbear | וְנָשָׂא – Alternatively: "atone" (Rashi, Ibn Ezra). The connotation is likely the same either way, that Aharon will bear away the iniquities that they be forgiven. the iniquities of the holy offeringsthe iniquities of the holy offerings | עֲוֺן הַקֳּדָשִׁים – Rashi, following Bavli Pesachim 16b, asserts that the plate atoned for impure offerings, while Ibn Ezra maintains that it atoned for offerings brought with impure thoughts (and was thus placed on the forehead). Cf. Rashbam that the verse is not speaking of any specific set of sins, but rather saying that when people brought sacrifices to atone for their sins the head plate abetted the process by bringing the memory of the Israelites before God. that the Children of Israel consecrate, for all their gifts of holy things; and it shall be on his forehead always, for their acceptance before Hashem.
(39) You shall make the tunic patterned,make... patterned | וְשִׁבַּצְתָּ – See the discussion on "וּכְתֹנֶת תַּשְׁבֵּץ" in verse 4. of linen, and you shall make a turban of linen, and a sash you shall make, the work of the embroiderer.
(40) And for the children of Aharon you shall make tunics, and you shall make for them sashes; and hatshats | וּמִגְבָּעוֹת – See Sefer Ha Chinukh 99 that, in contrast to the turbans of high priest, these were hats. Hoil Moshe (on verse 39) further suggests that they might have been tall hats, relating "מִגְבָּעָה" to the word "גִּבְעָה" (a hill), and both to the adjective "גָּבֹהַּ" (high), noting that a "ה" and "ע" sometimes switch with one another. Cf. Rashi and Ramban that these were turbans, with Rashi positing that they are identical to the "מִצְנֶפֶת" worn by Aharon, and Ramban (on verse 31) suggesting that the two headdresses differed in the way each was wrapped. He assumes that the "מִגְבָּעָה" was folded in such a way as to resemble a helmet, a קובע; hence the name. [See Ramban Bereshit 41:47 and examples there, that sometimes a "ג" and "ק" can be interchanged.] you shall make for them for honor and splendor.
(41) You shall clothe them, your brother Aharon and his sons with him, and you shall anoint them and inaugurate them,inaugurate them | וּמִלֵּאתָ אֶת יָדָם – Literally: "fill their hands", but see Rashi that the connotation is to install someone into office or ordain them. See Hoil Moshe that the phrase might have originated in a practice that those being anointed to office would bring a gift in their hands to the one who appointed them (and see Rashi about the custom in his day). Cf. Ibn Ezra: "you shall accustom their hands, until they can complete (למלא) the task" and Ramban similarly: "You shall perfect their hand". See also R. Saadia: "you shall [have them] fulfill their obligations", referring to their bringing of sacrifices, a gift of their hands. and sanctify them that they serve me as priests.
(42) And make for them linen breeches to cover their naked flesh; from the hips to the thighs they should be.
(43) They shall bethey shall be | וְהָיוּ – See Ramban that the verse refers specifically to the breeches. Cf. Rashi that it refers to the entire priestly garb. on Aharon and on his sons when they come to the Tent of Meeting or when they approach the altar to serve in the Holy that they not bear iniquity and die. It shall be an everlasting statute for him and his descendants after him.
Chapter 29
(1) And this is the thing you shall do to them to sanctify them to serve Me as priests: Take one bull, a young of the herd,a young of the herd | בֶּן בָּקָר – Literally: "a son of the herd", but see Ibn Ezra that the seemingly redundant phrase teaches that the bull should be young. Alternatively, the verse might be emphasizing that one should take a domesticated rather than wild bull, "a member of the herd". and two unblemished rams,
(2) and loavesand loaves | וְלֶחֶם – Literally: "and bread", but compare verse 23 where this is referred to as "כִכַּר לֶחֶם", a loaf of bread. See Rashbam that the word might refer to anything baked in an oven. of unleavened bread, cakesand cakes | וְחַלֹּת – Ibn Ezra infers from context that this refers to a thick bread, in contrast to the "רקיקים", thin, wafer-like bread. The word might stem from the root "חלל", pierced, leading some to suggest that they might have been ring-shaped (W.C. Propp, The Anchor Bible).) of unleavened bread mixed in oil, and waferswafers of | רְקִיקֵי – The word is related to the adjective "רַק", thin. of unleavened bread anointed with oil. Of fine wheat flourfine flour | סֹלֶת – See R. D"Z Hoffmann on Bereshit 18:6. Alternatively: "clean flour", with impurities removed (Ibn Ezra, pointing to the similar Arabic), "coarsely ground flour" (Radak, connecting the noun to the root "סלה", to tread), or "choice flour" (Ibn Janach, as cited by Ibn Ezra). you shall make them.
(3) And you shall put them in one basket and bring them near in the basket, with the bull and the two rams.
(4) And Aharon and his sons you shall bring near to the entrance of the Tent of Meeting, and you shall wash them in water.
(5) And you shall take the garments and clothe Aharon in the tunic, the robe of the ephod, the ephod, and the breastplate; and you shall girdgird | וְאָפַדְתָּ – Alternatively: "adorn" (Rashi) and see the note on Shemot 28:4. him with the band of the ephod.
(6) You shall place the turban on his head, and put the holy head plate on the turban.
(7) You shall take the anointing oil and pour it on his head, and you shall anoint him.
(8) And his sons you shall bring near and clothe them in tunics.
(9) And you shall belt them with a sash, Aharon and his sons, and you shall bind hats for them.bind hats for them | וְחָבַשְׁתָּ לָהֶם מִגְבָּעֹת – The language of "bind" (or perhaps: "wind"), might support those who maintain that the "מִגְבָּעֹת" were some sort of turban. See the note on Shemot 28:40. The priesthood shall be for them an everlasting statute; and you shall inaugurate Aharon and his sons.
(10) You shall bring the bullYou shall bring the bull… | הִקְרַבְתָּ אֶת הַפָּר – As verse three has already mentioned this, Ibn Ezra renders this phrase as: "When you bring the bull…" close, before the Tent of Meeting; and Aharon and his sons shall laylay | וְסָמַךְ – Alternatively: "press", and see Bavli Chagigah 16b that one must press down on the animal with all of one's strength. See R. D"Z Hoffmann on Vayikra 1:4, who supports this reading, noting that normally the verb "סמך" means to "lean on" or "support", referring to a more intense action than simply resting one's hand upon something. their hands on the head of the bull.
(11) You shall slaughter the bull before Hashem at the entrance to the Tent of Meeting.
(12) You shall take from the blood of the bull and place it on the horns of the altar with your finger; and all the blood you shall spill on the altar's foundation.
(13) You shall take all the fat that covers the innards, and the appendage on the liver,appendage on the liver | הַיֹּתֶרֶת עַל הַכָּבֵד – In other words: "the lobe on the liver". and the two kidneys, and the fat that is on them, and you shall burn them on the altar.
(14) But the flesh of the bull and its skin and its dung you shall burn in fire outside of the camp; it is a purification offering.purification offering | חַטָּאת – Alternatively: "sin offering". The root "חטא" can mean "to sin", or in pi'el form, "to purify" (see Vayikra 14:48-52 and Bemidbar 19:19). For more on these two different understandings of the nature of the offering, see Chatat.
(15) And one of the ramsone of the rams | וְאֶת הָאַיִל הָאֶחָד – See Ibn Ezra. Literally: "and the one ram". you shall take, and Aharon and his sons shall lay their hands on the ram's head.
(16) You shall slaughter the ram and take its blood and throw it on the altar, all around.
(17) And the ram you shall cut into its pieces, and wash its innards and its legs, and put them withwith | עַל – See Rashi that here "עַל" means: "together with" rather than: "on". For other examples see Shemot 23:18, 28:37 and 29:25. its pieces and with its head.
(18) You shall burn the entire ram on the altar; it is a burnt offering for Hashem; it is a soothing fragrance,soothing fragrance | רֵיחַ נִיחוֹחַ – The phrase appears only in the context of sacrifices. It might relate to the verb "נוח", meaning to rest, or in the more active form, to relieve. See Ibn Ezra on Bereshit 8:21 that the smell of the sacrifices serves to soothe God's anger (in Biblical Hebrew, anger is associated with the nose, "חֲרוֹן אַף", so its antidote, too, is associated with the nose). Alternatively: "pleasing fragrance". a fire-offeringfire-offering | אִשֶּׁה – See Rashi that the word relates to "אֵשׁ", fire, referring to an offering made by fire. Some moderns disagree, noting that the Bread of Presence is also referred to as an "אִשֶּׁה", despite not being burnt. They suggest, instead, "food gift", pointing to Ugaritic cognates (J. Milgrom, The Anchor Bible, Vayikra). for Hashem.
(19) You shall take the second ram, and Aharon and his sons shall lay their hands on the head of the ram.
(20) You shall slaughter the ram and take from its blood and put it on Aharon's right ear lobe and on his sons' right ear lobe,right ear lobe | תְּנוּךְ אֹזֶן... הַיְמָנִית – The word "תְּנוּךְ" appears only in connection with the ear, always in the context of sprinkling upon it blood or oil. Targum Onkelos assumes that it refers to the tip of the ear, while Rashi suggests that it refers to the inner cartilage. [Though the word "right" appears only once in the text, at the end of the clause regarding the sons' earlobes, it appears to be referring back to both Aharon and his sons' ears.] and on the thumb of their right hand and on the big toe of their right foot, and you shall throw the blood on the altar all around.
(21) You shall take from the blood that is on the altar and from the anointing oil, and you shall sprinkle it on Aharon and on his garments, and on his sons and on his sons' garments with him; and he shall be sanctified, he, his garments, his sons, and his son's garments with him.
(22) You shall take from the ram, the fat, the fat tail, the fat that covers the innards, the appendage of the liver, the two kidneys and the fat that is upon them, and the right thigh, for it is a ram of inauguration,
(23) and one loaf of bread, one cake of oiled bread, and one wafer from the basket of unleavened bread that is before Hashem.
(24) You shall put this all on the palms of Aharon and the palms of his sons, and you shall wave them as a wave offering before Hashem.
(25) You shall take them from their hand and burn them on the altar with the burnt offering as a soothing fragrance before Hashem; it is a fire-offering for Hashem.
(26) You shall take the breast from Aharon's ram of inauguration and you shall wave it as a wave offering before Hashem; and it shall be a portion for you.
(27) You shall sanctify the breast of the wave offering and the thigh of the donation offeringdonation offering… donated | הַתְּרוּמָה... הוּרָם – See the note on Shemot 25:2 and Rashbam here that the word connotes a separation for sacred purposes. Here, it might also take the more basic meaning of "elevating", and refer to the physical lifting of the breast and thigh. See Rashi that "תנופה" (waving) refers to a back a forth movement, while "תרומה" refers to lifting up and down. that was waved and that was donated from the ram of inauguration, from that which was Aharon's and from that which was his sons'.
(28) It shall be for Aharon and his sons for an everlasting statute,an everlasting statute | לְחׇק עוֹלָם – Alternatively: "a perpetual portion", reading "חׇק" as an allotment, as per its usage in Bereshit 47:22. It is possible that the text means to raise both possibilities for the reader, for it was an everlasting statute that the breast and thigh were to be the priest's portion. from the Children of Israel, for it is a donation offering, and it shall be a donation offering from the Children of Israel from the sacrifices of their peace offerings, their donation offering for Hashem.
(29) And the holy garments of Aharon shall be for his sons after him, to be anointedto be anointed | לְמׇשְׁחָה – Alternatively: "to attain greatness" (Rashi and Rashbam, noting that dignitaries and nobles are referred to as "משיחים", as in Tehillim 105:15. in them and to be inaugurated in them.
(30) Seven days shall the priest wear them, he who takes his place from among his sons, who comes to the Tent of Meeting to serve in the Holy.
(31) And the ram of inauguration you shall take and boil its flesh in a holy place.
(32) Aharon and his sons shall eat the ram's flesh and the bread that is in the basket at the entrance to the Tent of Meeting.
(33) They for whom atonement was made by them shall eat those things,They for whom atonement… | וְאָכְלוּ אֹתָם אֲשֶׁר כֻּפַּר בָּהֶם – This translation reads "אֹתָם" as referring to Aharon and his sons, those who received atonement through the offerings (Ibn Ezra, Netziv). Alternatively: "They shall eat those things by which atonement was made", (with "אֹתָם" referring to the sacrifices). to inaugurate them and sanctify them; but a strangera stranger | וְזָר – This refers to anyone who is not of Aharon's descendants (Ibn Ezra). shall not eat them for they are holy.
(34) If there remains of the flesh of the inauguration and from the bread until morning, you shall burn the remains in fire; it shall not be eaten for it is holy.
(35) Thus you shall do to Aharon and his sons, according to all that I commanded you; for seven days you shall inaugurate them.
(36) And a bull of purificationbull of purification | וּפַר חַטָּאת – In other words, "a bull for a purification offering". you shall make each day in addition to the atonement offerings,in addition to the atonement offerings | עַל הַכִּפֻּרִים – See Ibn Ezra and Ramban that "עַל" means "with" or "in addition to" (as per its usage in Bereshit 28:10 and Bemidbar 28:10) and that "atonement" refers to the two ram offerings that were mentioned earlier, which served to atone. Cf. Rashi: "for (the purpose of) atonement". and you shall purify the altar as you atoneas you atone | בְּכַפֶּרְךָ – The exact meaning of "כפר" (and the process it describes) is debated. See Rashi and Radak on Bereshit 32:21 that it means "to remove" or "erase" (as per Yeshayahu 6:7, where "כפר" is parallel to the root "סור", to "remove"), or Ibn Ezra there that it means: "cover", as per its usage in Bereshit 6:14. Accordingly, sacrifices might remove the need for punishment or cover up sin. Cf. Ramban there that it refers to a ransoming of the soul, as in the phrase "כֹּפֶר נֶפֶשׁ". Alternatively, the verb speaks not of atonement but of purging impurity, as per the many verses where the root is paired with the root "טהר", to purify (see Vayikra 14:18-20 and Yechezkel 43:26). for it, and you shall anoint it to sanctify it.
(37) Seven days you shall atone for the altar and you shall sanctify it, and the altar shall be a holy of holies,holy of holies | קֹדֶשׁ קׇדָשִׁים – In other words, it shall be most holy. This doubled form often connotes intensity. Compare: "עֶבֶד עֲבָדִים", the lowest of slaves, and "שִׁיר הַשִּׁירִים", the most exalted of songs. Cf. Ibn Ezra: "Holy like one of the holy objects", noting that "קֹדֶשׁ קׇדָשִׁים" is not equivalent in meaning to "קֹדֶשׁ הַקֳּדָשִׁים" with a definite article any that touch the altar must sanctify himself.must sanctify himself | יִקְדָּשׁ – See Rashbam that anyone who will need to touch the altar must first purify themselves. Alternatively: "must be holy" (Ibn Ezra, understanding the verse to be warning that only the sanctified priest may touch the altar). Cf. Rashi, following Mishnah Zevachim 9:1: "anything that touches it shall become holy".
(38) This is what you shall make on the altar: lambs, a year old, two per day continually.
(39) One of the lambsone of the lambs | אֶת הַכֶּבֶשׂ הָאֶחָד – See Ibn Ezra on verse 15. Literally: "the one lamb". you shall make in the morning, and the second lamb you shall make at twilight.twilight| בֵּין הָעַרְבָּיִם – See the note on Shemot 12:6 and the opinion of the Sages there that this refers to the afternoon.
(40) A tenth of an ephah of fine flour mixed with a quarter of a hinhin | הַהִין – A hin is a liquid measure of volume. of pressed oil, and a fourth of a hin of wine for a libation offering for the one lamb.
(41) And the second lamb you shall make at twilight, like the morning's grain offering and like its libation you shall make it, as a soothing fragrance, a fire-offering for Hashem.
(42) It shall be a continual burnt offering throughout your generations, at the entrance to the Tent of Meeting, before Hashem, where I will meet with you, and speak to you there.
(43) I will meet there with the Children of Israel, and it shall be sanctified by My glory.
(44) I will sanctify the Tent of Meeting and the altar; and Aharon and his sons I will sanctify to serve Me as priests.
(45) I will dwell among the Children of Israel and be for them a God.
(46) And they shall know that I am Hashem, their God, who took them out from the land of Egypt to dwell among them. I am Hashem their God.
Chapter 30
(1) You shall make an altar for burningfor burning | מִקְטַר – See Rashi and Ibn Ezra who notes that the noun here acts as an infinitive. Alternatively: "a place for burning incense", with the verse highlighting that this altar is not a regular one for slaughtering, but rather for incense alone. For discussion of the placement of the directive here rather than with the verses that describe the rest of the Tabernacle's vessels, see Incense Altar. incense; of acacia wood you shall make it.
(2) A cubit its length, a cubit its width, it shall be a square, and two cubits its height; its horns shall be from it.from it | מִמֶּנּוּ – See the note on Shemot 27:2.
(3) You shall overlay it with pure gold, its roof, its walls all around, and its horns; and you shall make for it a golden molding all around.
(4) And two golden ringstwo golden rings | וּשְׁתֵּי טַבְּעֹת – It is not clear if there were two rings altogether (R"Y Bekhor Shor) or two per side (Abarbanel, Shadal). you shall make for it, beneath the molding on its two sides. You shall make them on both its sides,on both its sides | עַל שְׁנֵי צִדָּיו – More literally: "on its two sides". The verse uses two distinct but somewhat synonymous terms for sides, "צֵלָע" and "צַד". The redundancy leads Targum Onkelos and Abarbanel to each suggest that one of the terms (though they dispute which) must instead mean corner. It is possible, though, that the first clause means that the two rings should be placed on the two edges of one side, and the second clause adds that this should be done on both sides of the altar. Those who maintain that there are but two rings altogether, might instead suggest that the first clause teaches that there is one ring on each of two sides, while the second clause teaches that these sides should be those that are "on opposite sides" of the altar. and they shall be holders for the poles to carry it with them.
(5) You shall make the poles of acacia wood and overlay them with gold.
(6) You shall put it before the veilbefore the veil | לִפְנֵי הַפָּרֹכֶת – "Before" here means in front of, for the altar was outside the veil, in the "Holy" (not in the Holy of Holies). that is byby | עַל –See Rashi that the word "על" (normally translated as: "upon") here takes the meaning "near", for the veil did not cover the ark. the Ark of Testimony, before the covering that is upon the Testimony, where I will meet with you.
(7) Aharon shall burn upon it a fragrance incense every morning; when he tendswhen he tends | בְּהֵיטִיבוֹ – Literally: "when he makes good". This might refer to cleaning away the ashes (Rashi), or to trimming the wicks (Ibn Ezra). Cf. Ralbag: "when he lights". the lamps, he shall burn it.
(8) And when Aharon raises up the lampsraises up the lamps | וּבְהַעֲלֹת... אֶת הַנֵּרֹת – See the note on Shemot 25:37. at twilight, he shall burn it, a continual incense before Hashem throughout your generations.
(9) Do not bring upon it a strange incense,strange incense | קְטֹרֶת זָרָה – This might refer to any unauthorized incense, one made by an individual (Rashi) or one with the wrong ingredients (Ibn Ezra, Ramban). or a burnt offering, or a grain offering; and you shall not pour a libation upon it.
(10) And Aharon shall atone upon its horns once a year with the blood of the purification offeringpurification offering of atonement | חַטַּאת הַכִּפֻּרִים – The reference is to the bull and he-goat brought on Yom HaKippurim as part of the purification of the Mikdash, as per Vayikra 16:9, 18. of atonement; once a year he shall atone upon it throughout your generations. It is a holy of holies to Hashem.