וַיֹּ֣אמֶר אֵלָ֗יו קְחָ֥ה לִי֙ עֶגְלָ֣ה מְשֻׁלֶּ֔שֶׁת וְעֵ֥ז מְשֻׁלֶּ֖שֶׁת וְאַ֣יִל מְשֻׁלָּ֑שׁ וְתֹ֖ר וְגוֹזָֽל׃
Lalu Ia berfirman kepadanya: “Ambillah bagi-Ku tiga ekor anak lembu betina, tiga ekor kambing betina, dan tiga ekor domba jantan, serta seekor burung tekukur dan seekor anak burung merpati.”
Tosafot Yom Tov
AND ON THE SACRIFICIAL SERVICE. Rav: the sacrificial service, as the tannaim taught in tractate Ta`anit, “if not for the shifts of priests offering sacrifices, etc.” So also Rashi. They used the term shaninu6Lit. “we have learnt,” a term used to indicate a tannaitic as opposed to amoraic text. loosely, however, for this text does not appear in a mishna or baraita, and is actually an amoraic memra in the Talmud, Ta`anit 27b: Rabbi Yaakov bar Acha said in the name of Rav Assi etc.
To be precise, the language of that memra is “if not for the shifts of priests offering sacrifices, the heavens and earth would not continue to exist”, and as such we cannot deduce therefrom that it is for the sake of these shifts that the heavens and earth were created. Granted, now that the heavens and earth have been created their continued existence is through the shifts of priests, but perhaps the shifts would not have been sufficient reason to have brought them into existence; for it is a greater feat to create something ex nihilo than to continue the existence of that which has already been created. So how does this memra show that the sacrificial service is so essential that the world was created and brought into being on account of it?
This memra also appears in Megillah 31b, and the passage there reads as follows: It was said: Rabbi Ami said, if not for the shifts of priests offering sacrifices, the heavens and the earth would not continue to exist, as per the verse “If not for my covenant, I would not have established the day or night, nor even the laws of the heavens and the earth (Jeremiah 33:25)”, and the verse “And he said, Lord, G-d, how can I know that I will inherit it? (Genesis 15:8)”. Our father Abraham said, Master of the world! Perhaps, G-d forbid, Israel will sin before you, and you will do to them as you did to the generation of the flood and the generation of the dispersion? G-d said to him, I shall not. Abraham said, “how can I know (Genesis 15:8)?” G-d said, “Take for me three calves, etc. (Genesis 15:9).”7The “covenant made between the pieces,” which itself was a sacrifice, is understood to represent all sacrificial service. This passage understands the “covenant” in Jeremiah as referring to the “covenant made between the pieces” in Genesis 15, and therefore the verse reads “If not for my covenant, i.e. the covenant made between the pieces…” And the end of the verse says “I would not have established,” so the sacrificial service must be sufficient reason for the establishment and creation of the world.
Should one object that this is all very well for as long as the Temple is standing, but what of when is has been destroyed? One answer is that it was the period of the Temple’s existence that G-d foresaw and which itself sufficed for him to create the world. Additionally, the passage there concludes: Abraham said, Master of the world! This is all very well for as long as the Temple is standing. What will be with them when the Temple is no longer standing? G-d said to him, I have already arranged the passages dealing with sacrificial law for them. Whenever they read these passages, I will consider it as if they had brought the sacrifices before me and I will forgive all their sins. Rashi’s commentary on Ta`anit ad loc., however, says, “This is a corrupted passage, for how do they see this?”
To be precise, the language of that memra is “if not for the shifts of priests offering sacrifices, the heavens and earth would not continue to exist”, and as such we cannot deduce therefrom that it is for the sake of these shifts that the heavens and earth were created. Granted, now that the heavens and earth have been created their continued existence is through the shifts of priests, but perhaps the shifts would not have been sufficient reason to have brought them into existence; for it is a greater feat to create something ex nihilo than to continue the existence of that which has already been created. So how does this memra show that the sacrificial service is so essential that the world was created and brought into being on account of it?
This memra also appears in Megillah 31b, and the passage there reads as follows: It was said: Rabbi Ami said, if not for the shifts of priests offering sacrifices, the heavens and the earth would not continue to exist, as per the verse “If not for my covenant, I would not have established the day or night, nor even the laws of the heavens and the earth (Jeremiah 33:25)”, and the verse “And he said, Lord, G-d, how can I know that I will inherit it? (Genesis 15:8)”. Our father Abraham said, Master of the world! Perhaps, G-d forbid, Israel will sin before you, and you will do to them as you did to the generation of the flood and the generation of the dispersion? G-d said to him, I shall not. Abraham said, “how can I know (Genesis 15:8)?” G-d said, “Take for me three calves, etc. (Genesis 15:9).”7The “covenant made between the pieces,” which itself was a sacrifice, is understood to represent all sacrificial service. This passage understands the “covenant” in Jeremiah as referring to the “covenant made between the pieces” in Genesis 15, and therefore the verse reads “If not for my covenant, i.e. the covenant made between the pieces…” And the end of the verse says “I would not have established,” so the sacrificial service must be sufficient reason for the establishment and creation of the world.
Should one object that this is all very well for as long as the Temple is standing, but what of when is has been destroyed? One answer is that it was the period of the Temple’s existence that G-d foresaw and which itself sufficed for him to create the world. Additionally, the passage there concludes: Abraham said, Master of the world! This is all very well for as long as the Temple is standing. What will be with them when the Temple is no longer standing? G-d said to him, I have already arranged the passages dealing with sacrificial law for them. Whenever they read these passages, I will consider it as if they had brought the sacrifices before me and I will forgive all their sins. Rashi’s commentary on Ta`anit ad loc., however, says, “This is a corrupted passage, for how do they see this?”
Tosafot
A threefold (tilta) calf: As in, "and shalishim (officers) upon all of them" (Exodus 14:7); and like, "a threefold (meshuleshet) calf and a threefold (meshulash ) ram" (Genesis 15:9) - the explanation of which is, healthy and good. But there are some that explain it as the third in the womb. But that is not likely, since we say in the chapter [entitled] Arba Mitot (Sanhedrin 65b) that a threefold (tilta) calf was created for them. And it is not like the one who wants to explain that it has grown a third. For behold, at the end of the chapter [entitled] Rabbi Eliezer (Shabbat 136a), it said, "He made a threefold (tilta) calf for them on the seventh day" - its explanation being, the seventh day from its birth. (And see further [in] Tosafot [on] Bekhorot 19b, s.v. DeHach SheLo, etc.)
Rav Hirsch
Wir haben schon in unseren "Grundzügen einer jüdischen Symbolik" (siehe auch zu Bereschit 15, 9) nachgewiesen, wie Tiere als Ausdruck für Personencharaktere auftreten, und wie durch פר) בקר und עגל ), zunächst die im Dienste eines Höhern schaffende und wirkende Persönlichkeit zum Ausdruck kommt, während in כבש) צאן und עז ,איל und שעיר) die von einem Höheren geweidete, d. h. den Bedürfnissen ihres Daseins nach versorgt werdende Persönlichkeit ihren Ausdruck findet. Durch בקר und צאן werden somit die beiden Seiten zum Ausdruck gebracht, die zusammen die Erscheinung des Menschen in seinem Hiersein erschöpfen: sein Wirken und sein Geschick. Es wird hier und V. 10 die Wahl gelassen, ein עולה aus בקר oder aus צאן darzubringen. Es kann das Bewußtsein bisher mangelhafter Pflichttreue und der Vorsatz größerer Hingebung an die tätige Erfüllung unserer Obliegenheiten aus dem Bewußtsein der uns von Gott gestellten Aufgabe entspringen, in deren Dienst wir unsere Kräfte üben sollen. Ein solches Bewußtsein und ein solcher Vorsatz wird sein עולה aus בקר wählen. Es wird als פר, oder als werdender פר, als עגל, für den ihm von Gott zur Bestellung angewiesenen Acker der Tätigkeit zu Gott näher treten. Oder es entspringt das Bewußtsein bisheriger Mangelhaftigkeit und der Vorsatz künftig größerer Hingebung an tätige Erfüllung der göttlichen Gebote aus dem Bewußtsein der Schuld, die wir unserem Lebenshirten tragen, wir fühlen jede Fiber in uns unter seiner Obhut gewonnen und erhalten, und es drängt uns, jeden von Ihm gespendeten Blutstropfen in seinem Dienste zu verwenden und mit jeder von Ihm gespendeten Kraft seinem Willen zu leben. Ein solches Bewußtsein wird uns unser עולה aus צאן wählen lassen. Wir werden als כבש oder im Hochgefühle unserer Dankesschuld als איל, als unter reicherem Gottessegen gewachsenes Glied seiner Herde, oder, im Vorsatz des Widerstandes gegen alles, was uns der göttlichen Führung entlocken möchte, als עז und שעיר uns dem "Hirten Israels" nahen.
Kli Yakar
Hanya tersedia untuk anggota PremiumRashi
when they cut the calf in two Whey they returned and forced them to be slaves, they all made a covenant to rebel against the Omnipresent and cut a calf in two and passed between its parts to rebel against Him, and that was a strong covenant and a final one, saying, So shall the one who transgresses be cut and divided.