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[449] Shemos—Tezaveh 28:28–30 ìYçë:çë äåöúZúåîù Shemos—Tezaveh 29:3–7 æYâ:èë äåöúZúåîù [460]
so that it [the breastplate] remains ³B£−ÐíÞÌñ [along] with the young bull and the two rams. :óÞÌñ−ÑêÞÖí−'ÑòÐL³£ÑêÐîþ flÖtÔí-³·ÓêÐî
against the eiphod’s belt, ðB¢õÑêÞÖíëÓL¤Ñì-ñÔ¼ 4. Bring Aharon and his sons near ë− flÌþКÔz ·î−ÖòÖa-³ÓêÐîöÒ¥þÎíÞÔê-³ÓêÐî.ð
so that the breastplate does not move from the eiphod. :ðB ÞõÑêÞÖíñ£Ô¼ÑôöÓL flìÔíì¤ÔfÌ−-ê ÞGÐî to the entrance of the Tent of Meeting, ð¢Ñ¼Bô ñÓíÒ¤êìÔ³£Ót-ñÓê
29. Aharon will thus carry öÒ…þÎíÞÔê…ê¤ÖNÖòÐî .¬× and immerse them in a mikveh. :óÌ−ÞÖnÔaó£Ö³Òê 'ÖzЮÔìÞÖþÐî
the names of the B’nei Yisrael ñ•ÑêÖþÐNÌ−-−ÞÑòÐa³B·ôÐL-³Óê 5. Take the garments ó−†ÌðÖèÐaÔí-³Óê ¤ÖzÐìÔšÞÖñÐî.í
on the breastplate of judgment, over his heart, B£aÌñ-ñÔ¼¬§ÖtÐLÌnÔíöÓL«ìÐa and clothe Aharon ·öÒþÎíÞÔê-³Óê¥ÖzÐLÔaÐñÌíÐî
when he comes into the Holy [sanctuary], LÓð¢ÒwÔí-ñÓêB¤êÒëÐa with the undershirt, the robe of the eiphod, ðÒ flõÑêÞÖíñ−¤Ì¼Ðô ·³ÑêÐî³ÓòÒ flzŠkÔí-³Óê
as a constant remembrance before Adonoy. :ð−ÞÌôÖzíÒ£ÖîíÐ−-−ÞÑòÐõÌñöÒ'þÖkÌïÐñ the eiphod, the breastplate, öÓL¢ìÔí-³ÓêÐîðÒ£õÑêÞÖí-³ÓêÐî
30. Place in the breastplate ¬†ÖtÐLÌnÔíöÓL¤ì-ñÓê „ÖzÔ³ÞÖòÐî.ñ and gird him with the belt of the eiphod. :ðÒ ÞõÑêÞÖíëÓL£ÑìÐaB flñ ¤ÖzÐðÔõÞÖêÐî
the Urim and Tumim, ó− flÌnŠzÔí-³ÓêÐî ·ó−ÌþeêÞÖí-³Óê 6. Set the turban upon his head B ¢LêÒþ-ñÔ¼³Óõ£ÓòЮÌnÔí 'ÖzÐôÔNÐî.î
AAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA RASHI é"ùø AAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA and place the sacred diadem upon the turban. :³ÓõÞÖòЮÌnÔí-ñÔ¼LÓðÒ£wÔíþÓ ï'Ñò-³Óê §ÖzÔ³ÞÖòÐî
7. Take the anointing oil í flÖìÐLÌnÔíöÓô¤ÓL-³Óê ·ÖzÐìÔšÞÖñÐî.ï
So that it remains against the eiphod’s belt. .ãBôÅàÞÈäáÆLÅç-ìÇò úBéÀäÞÄì
I.e., so that the breastplate remains attached šeëÖcöÓLìÔí ³B−ÐíÌñ and pour it on his head and anoint him. :B Þ³Òê £ÖzÐìÔLÞÖôe B ¢LêÒþ-ñÔ¼ £ÖzКԮÞÖ−Ðî
to the eiphod’s belt. :ðBõÑêÖíëÓLÑìñÓê
AAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA RASHI é"ùø AAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA
So that it does not move. .çÇfÄé-àGÀå
on the day when it will be erected. :B³ÖôÖšÎí óB−Ða
ìÔfÌ− has the meaning of “breaking free.” ,šezÌò öBLÐñ
It is an Arabic word 59 êeí −ÌëÐþÔ¼ öBLÖñÐî [4] And immerse. 11 .ÈzÀöÇçÞÈøÀå [ã]
according to the opinion of Dunash ben Labrat. :¬ÖþÐaÔñöÓaLÖòeð −ÑþÐëÌðÐk This [refers to] immersing the entire body. :¹ebÔíñÖk³Ôñ−ÌëЬBï
[30] The Urim and Tumim. .íéÄnËzÇä-úÆàÀåíéÄøeàÞÈä-úÆà [ì] [5] And gird him. 12 .ÈzÀãÇôÞÈàÀå [ä]
This is the inscription of the Explicit Name, ,LÖþBõÐôÔíóÑLëÖ³Ð× êeí [Meaning:] adorn and arrange the belt íÖþBèÎìÔíöÑwÔ³Ðî¬ÑMÔš
which he placed into the folds of the breastplate, ,öÓLìÔí−ÑñÐõÌk CB³ÐëBòгBò íÖ−ÖíÓL and the apron around him. :î−Ö³Bë−ÌëнþÖp−ÌqÔíÐî
by means of which its words would (þ−ÌêÑô) light up î−ÖþÖëÐcþ−ÌêÑô êeí BðÖ−ñÔ¼ÓL [6] The sacred diadem. .LÆãÉwÇäøÆæÅð [å]
(óÑnÔ³Ðôe) and make its words clear. 60 ;î−ÖþÖëÐc³ÓêóÑnÔ³Ðôe [LÓðÒwÔíþÓïÑò] refers to the ±−Ì®. 13 :±−ÌvÔííÓï
During the era of the second Beis Hamikdosh −ÌòÑLLÖcКÌôÐëe Upon the turban. .úÆôÞÈðÀöÄnÇä-ìÇò
there was a breastplate, öÓLìÔííÖ−Öí It is as I explained above: 14 ,íÖñмÔôÐñ−ÌzÐLÔþ−ÑtÓLBôÐk
for a kohein godol cannot lack any of the garments, 61 Zó−ÌðÖèÐaþÔqeìÐô ³B−ÐíÌñ ñBðÖböÑíÒ×ÐñþÖLÐõÓê−ÌêÓL by means of the middle thread −̼֮ÐôÓêÖíñ−̳ÐtÔí−ÑðÐ−ñÔ¼
but that Name was not within it. ,B×B³ÐëíÖ−ÖíêGóÑMÔí B³Bê ñÖëÎê and the two threads which are at the ends ,BLêÒþÐaÓL ö−Ìñ−̳Ðõ−ÑòÐLe
It was on account of this inscription ëÖ³ÐkÔí B³Bê óÑLñÔ¼Ðî which are tied behind the neck; ,¹ÓþB¼Öí−ÑþBìÎêÑôöÖzÐLÖñÐLö−ÌþeLÐwÔí
[that the breastplate] was called “judgment,” 62 ,¬ÖtÐLÌô −eþÖš êeí he places it over the turban as a sort of hat. :¼ÔëBk ö−ÌôÐk³ÓõÓòЮÌnÔíñÔ¼BòгBò êeí
as it is said: ,þÔôÍêÓpÓL
[7] And anoint him. .B ÞúÉàÈzÀçÇLÞÈîe [æ]
“And he shall ask for him the judgment of the Urim.” 63 :ó−ÌþeêÖí¬ÔtÐLÌôÐaBññÔêÖLÐî
This anointing was also Bï íÖì−ÌLÐô¹Ôê
in the form of [the Greek letter] chi. ,−"Ì×ö−ÌôÐk
59 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. 60 Hence the name ó−ÌnezÐîó−Ìþeê, derived He puts oil on his head and between his eyebrows î−Öò−Ѽ−ѽ−Ìþö−Ñëe BLêÒþñÔ¼öÓôÓLöѳBò
from óÑnÔ³Ðôe þ−ÌêÑô. Various letters of the names of the Tribes inscribed on the stones of the breastplate would light up, and connects them with his finger. 15 :B¼ÖaЮÓêÐaöÖþÐaÔìÐôe
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 11 Literally ÖzЮÔìÖþÐî means: “and you shall wash.” Here it means more than that. 12 Previously (28, 4 ðõê í"ð) Rashi
that Yehudah was to go first. (Yoma 21b) 61 The breastplate was one of the eight garments worn by the kohein has told us the ðÒõÑê is the name for an ornament. ÖzÐðÔõÖêÐî here is, therefore, a verb form of it. 13 It is called LÓðÒš
godol. 62 For as a result of the ó−ÌnezÐîó−Ìþeê decisions could be made. 63 Bamidbar 27, 21. because of the Holy Name engraved in it. (S.A.) 14 28, 37. 15 Kerisos 5b.