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[439] Shemos—Tezaveh 28:12–14 ãéYáé:çë äåöúZúåîù Shemos—Tezaveh 29:30–31 àìYì:èë äåöúZúåîù [470]

on his two shoulders as a remembrance. ô :öÒ ÞþÖkÌïÐñî−£ÖõѳÐ×−'ÑzÐL-ñÔ¼ who will come into the Tent of Meeting ð£Ñ¼Bô ñÓíÒ'ê-ñÓêêÒ§ëÖ−þ'ÓLÎê
Sheini (Second Aliyah) éðù to serve in the Holy [Sanctuary]. :LÓðÒ ÞwÔa³'ÑþÖLÐñ
13. Make gold settings, :ëÞÖíÖï³Ò£®ÐaÐLÌôÖ³−'ÌNÖ¼Ðî .è− 31. Take the [remainder of the] installation ram ì¢ÖwÌzó−£ÌêŠlÌnÔíñ−'Ñ곧ÑêÐî .êñ
14. and two chains of pure gold, þB flíÖ¬ë¤ÖíÖï ·³ÒþÐLÐþÔL−¥ÑzÐLe .ð− and cook its flesh in a sacred place. :L ÞðÖšóÒ'šÖôÐaB£þÖNÐa-³Óê 'ÖzÐñÔMÌëe
you will make them for the ends, a braided work. ³¢Òëμí¤ÑNμÞÔôó£Ö³Òêí'ÓNμÞÔz³§GÖaÐèÌô
AAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA RASHI é"ùø AAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA
and you will fasten the braided chains ³Ò£³ÒëμÞÖí³Ò'þÐLÐþÔL-³Óêí§ÖzÔ³ÞÖòÐî 49
AAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA RASHI é"ùø AAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA SHMOT Who will come into the Tent of Meeting. .ãÅòBî ìÆäÉà-ìÆààÉáÈéøÆLÂà
[I.e.] that kohein who has been prepared
öÖ×enÔíöÑíÒ× B³Bê
[13] Make settings. .úÉöÀaÀLÄîÈúéÄNÈòÀå [âé] to enter the innermost part [of the mikdosh or mishkon] ó−ÌòÐõÌñÐî−ÑòÐõÌñ½ÑòÖk−Ìñ
The minimum of [the plural] ³B®ÐaÐLÌô is two. ;óÌ−ÔzÐL ³B®ÐaÐLÌô ¬e¼−Ìô on Yom Kippur ,ó−ÌþetÌkÔí óB−Ða
Only part of their purpose is explained in this section. ,öÖ×ÐþÖ®³Ö®ÐšÌôêÖlÓêBïíÖLÖþÖõÐëíÖzÔ¼EÐñLÔþ−ÑõêGÐî and that is the kohein godol ,ñBðÖböÑíÒ×eíÓïÐî
In the section dealing with the breastplate 37 öÓLìÔí³ÔLÖþÖõÐëe without whom the Yom Kippur service is unfit. 50 :Bë êÖlÓêíÖþÑLÐkó−ÌþetÌkÔí óB− ³ÔðBëμö−ÑêÓL
it completes their explanation for you. :öÖLeþ−ÑõEÐñþÑôBb By one of his sons who serves in his place. 51 .åéÈðÈaÄîåéÈzÀçÇz
[14] Two chains. .áÈäÈæúÉøÀLÀøÇL [ãé] This teaches that if the kohein godol has ñBðÖböÑíÒ×ÐñBñLÓ−óÌêÓLðÑnÔñÐô
[³BþÐLÐþÔL has the same meaning as] ³BêÖñÐLÐñÔL—“ chains.” :³BêÖñÐLÐñÔL a son who can fill his position ,BôBšÐô³ÓêêÑlÔôÐôöÑa
they should appoint him kohein godol in his place. 52 53 .î−ÖzÐìÔz ñBðÖböÑíÒ× eíepÔôÐ−
The ends. .úGÈaÀâÄî
Make them for the end border of the breastplate. :óÖ³Bê íÓNμÔzöÓLìÔí ñeëÐb ¹B½Ðñ åéÈðÈaÄîåéÈzÀçÇzïÅäÉkÇä. 54 .åéÈðÈaÄîåéÈzÀçÇzïÅäÉkÇä)
From here there is evidence íÖ−ÖêÐþöêÖkÌô
A braided work. .úÉáÂòäÅNÂòÞÇî
that every use of the word öÑíÒk ZöÑíÒk öBLÐññÖk
A work of braided threads ,ö−̬eì ³Ô¼−ÌñКíÑNμÔô
is a participle—the one actually doing service. ;LÖnÔôðÑëB¼ ,ñѼBt öBLÐñ
and not a worked of linked rings ó−ÌñÖõÐ×e ó−ÌëÖšÐòíÑNμÔôêGÐî
[Furthermore,] it is for this reason CÖ×−ÌõÐñ
like those made for [drawing water from] wells, ,³BþBëÐñö−ÌNB¼ÓLöÖ³BêÐk
that the mark of the intonation [of the word öÑíÒkÔí] öeb−Ìò
but, rather, like those made for ó−ÌNB¼ÓLöÖ³BêÐ×êÖlÓê
is a þ−ÌëÐz, which connects it to the next word. 55 :(î−ÖòÖõÐñCÖLÐôÌòþ−ÌëÐz
for incense receptacles called encensiers in Old French]. :ïÔ¼ÔñÐa ¾þ"−î¾ò¾òê ö−ÌþBwÓL ³Bê֚нÔcÐþÔ¼Ðñ
[31] In a sacred place. .L ÞãÈ÷íÉ÷ÈîÀa [àì]
And you will fasten the chains— .úÉøÀLÀøÇL-úÆàäÈzÇúÞÈðÀå
[I.e.], in the courtyard of the Tent of Meeting 56 ,ðѼBô ñÓíÒêþÔ®ÎìÔa
of braids; those made of braided work— ³BëμíÑNμÔô ³B−eNμÖí ³B³BëμñÓL
for these shlomim were Holy of Holies. 57 :e−Öíó−ÌLÖðÏš−ÑLÐðÖš eñÖlÔíó−ÌôÖñÐMÔíÓL
to these settings. .eñÖlÔí ³B®ÐaÐLÌôñÔ¼
This is not the place óBšÐô êeí íÓïêGÐ î
49 But do not all kohanim come into the ðѼBô ñÓíÒê?! (S.C.) 50 Yoma 73a. 51 Must the new kohein godol be the
of the command for making the chains ,³BþÐLÐþÔLñÓLöÖ³−ÖiÌNμ³ÔêîÖeÔ®
son of the previous one? 52 I.e., a son of a kohein godol who is fit has preference. 53 Sifra Acharei Mos 5:88, 5.
nor the command to affix them. ,öÖ³Ö¼−ÌëК³ÔêîÖeÔ®êGÐî 54 öÑíÒkÔí can be taken to mean: 1. “the kohein,” i.e., the title of the position—a noun. Accordingly, the verse would be
And the word íÓNμÔz that is used here is not öêÖk þeôÖêÖííÓNμÔzö−ÑêÐî 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
an expression of command, ,−eeÌ® öBLÐñ 15
reads thus:—“ the one who serves in his place, from among his sons. Note the smooth flow of the phraseology. Rashi,
nor is word íÖzÔ³ÖòÐî that is used here öêÖk þeôÖêÖííÖzÔ³ÖòÐîö−ÑêÐî
therefore, opts for the latter. 55 Since the following word is intonated with a êÖìÐt̬, and a þ−ÌëÐz connects to a êÖìÐt̬.
an expression of command ,−eeÌ® öBLÐñ This, too, is an indication that the phrase ought to be explained in a way that there is no need to insert explanatory
but, rather, the future tense, 38 ,ð−ּ̳ öBLÐñêÖlÓê 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
for in the section dealing with the breastplate öÓLìÔí³ÔLÖþÖõÐa−Ìk
that the above is sufficiently complicated. Moreover, this Rashi does not appear at all in many manuscripts and
He returns [to this subject] and commands him íÓeÔ®Ðôe þÑïBì early printings of Rashi. 56 Ordinary ó−ÌôÖñÐL are ó−ÌlÔšó−ÌLÖðÖš—“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
37 Below, vv. 15–30. 38 So that instead of óÖ³Bê íÓNμÔz meaning: “you shall make them,” it means: “You will make in the desert). 57 An indication of this is the fact that the ó−ÌêelÌnÔíñ−Ñê could be eaten only by Aharon and his sons,
them.” Likewise ÖzÔ³ÖòÐî does not mean “You shall fasten,” but, rather, “You will fasten.” whereas ó−ÌlÔšó−ÌLÖðÖš can be eaten by anyone. (S.C.)

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