Comentario sobre Exodo 29:30

שבעת ימים SEVEN DAYS in succession, on such a High Priest’s installation,

ילבשם הכהן, the newly appointed High Priest is to wear them prior to his being inaugurated.

[They must be] consecutive. [Rashi knows this] because otherwise, why does it say “seven days”? A Kohein Gadol must wear these garments every time he serves, after which he removes them [until the next time]. Perforce, it refers to his seven days of installation — which are consecutive.

V. 30. תחתיו מבניו ein dazu qualifizierter, ממלא מקומו, Sohn des Hohepriesters hat das Vorrecht zur Nachfolge vor jedem andern. Vielleicht erklärt dies die ungewöhnliche Form: ילבשָם, statt ילבשֵם. Es ist ein Futurum mit Suffixum des Präteritum, und sagt vielleicht, dass die einstige Bekleidung des Vaters auch insofern für ihn mitgeschehen, dass er dadurch das Vorrecht erhalten, in seiner Nachfolge mit den Gewändern bekleidet zu werden.

ילבשם הכהן THE PRIEST SHALL PUT THEM ON — i. e. he who, from among his sons, will rise up in his stead in the high-priesthood at the time when they will appoint him to be High Priest.

One of his sons who will rise up in his place. . . Rashi is telling us that [ תחתיו מבניו ] should be understood in reverse order, as מבניו תחתיו , thus meaning: “He who serves — one of his sons — who will rise up in his place to the high priesthood.”

שבעת ימים, wie die Weihe und Einführung des ersten כה׳׳ג sieben Tage wiederholt wurde, so war auch jeder künftige כה׳׳ג sieben Tage in sein Amt und seine Würde einzuführen. Nichts spricht also für den symbolischen-Charakter und die tiefe Bedeutsamkeit der hohepriesterlichen Kleidung, sowie der ganzen מלאים-Handlung der ersten Priesterweihe, von der gewiss wir nur eine schwache Idee zu schöpfen imstande waren, als diese siebentägige Wiederholung. Sie sollten sich sieben Tage und siebenmal wiederholt mit der ganzen Gedankenfülle und Tiefe dieser Handlungen durchdringen.

אשר יבא אל אהל מועד WHO WILL COME INTO THE APPOINTED TENT — These words qualify the word הכהן so that it refers to that priest who is designated to enter into the innermost part (the words לפני ולפנים in the Rashi text correspond to בקדש in the Biblical text) of the Sanctuary on the Day of Atonement — and this must mean the High Priest, since the sacrificial service on the Day of Atonement was not valid unless performed by him (Yoma 73a).

Prepared to enter the innermost part. . . See Yoma 73a. Perforce, it means “the innermost part.” This is because the “Tent of Meeting” mentioned here cannot refer to the mishkon, like it does everywhere else in the Torah, since every kohein is fit to enter the mishkon. So Scripture would not identify [a specific kohein] by saying one who is fit to enter the Tent of Meeting. Perforce, “Tent of Meeting” refers to “the innermost part.” Re”m [who did not understand why Rashi said this,] overlooked the above Gemora. (Nachalas Yaakov)

אשר יבא אל אהל מועד לשרת בקדש, diese Befugnis bezeichnet eben den כה׳׳ג Es ist dies die עבודת י׳׳כ, der einzigen normalen קרבנות צבור, die ausschließlich dem כה׳׳ג zustehen.

תחתיו מבניו IN HIS STEAD FROM AMONG HIS SONS — This informs us that if the High Priest has a son who can fill his place they shall appoint him High Priest in his stead (Sifra, Acharei Mot, Chapter 8 5; cf. Rashi on Yoma 72b).

Who can fill his position. . . [Rashi knows this] because in Vayikra 16:32 it is written ואשר ימלא את ידו , which teaches: when he can fill ( ממלא ) his father’s place, [he should be appointed].

In Ermangelung des Salböls konnte übrigens die Weihe des כה׳׳ג auch durch die Bekleidung allein vollgültig vollzogen werden, ein solcher heißt: מרובה בגדים.

[הכהן תחתיו מבניו — From here (from this phraseology) we have a proof that the word הכהן is everywhere a participle — meaning “he who is actually acting as the officiant”; therefore the tonic accent תביר on the word הכהן connects it with the word following it.].

A participle — the one actually doing service. . . This is because the term הכהן must be connected to תחתיו מבניו . For if it is connected to ילבשם , and means, “The priest shall wear them,” then תחתיו would be without meaning. i.e., it would not be referring to anything. But since הכהן and תחתיו are connected, this shows that [regarding Aharon and his sons,] the term כהן is “a participle — the one actually doing service.” For if the term כהן mentioned here means someone with a prominent position, as in the following verses — מדין כהן (2:16), כהן און (Bereishis 41:45), בני דוד כהנים (Shmuel II 8:18) — תחתיו would not follow it. It is not idiomatic to say המלך תחתיו , or השר תחתיו , but rather המלך אשר יהיה תחתיו , or ימלוך תחתיו . Therefore, [if הכהן meant someone with the prominent position of “priest,”] the verse would be elliptic. [However, if הכהן means “the one actually doing service,” and it is as if it said המשרת , then הכהן connects smoothly with [the next word,] תחתיו . Therefore Rashi says: “It is for this reason that the mark of the intonation is a תביר , which connects it to the next word,” and not to the preceding word ילבשם . This is because a תביר does not [necessarily] connect to [the preceding mark of] דרגא . See Kitzur Mizrachi.