Tafsiran yang Mengutip untuk Keluaran 39:28

AND THOU SHALT MAKE HOLY GARMENTS FOR AARON THY BROTHER FOR SPLENDOR AND BEAUTY — this means that he be distinguished and glorified with garments of distinction and beauty, just as Scripture says, as a bridegroom putteth on a priestly diadem.²⁷Isaiah 61:10. For these garments [of the High Priest] correspond in their forms to garments of royalty, which monarchs wore at the time when the Torah was given. Thus we find with reference to the tunic, and he made him a tunic of ‘pasim’²⁸Genesis 37:3. — meaning, a cloth woven of variegated colors, this being the tunic of chequer work [mentioned here], just as [Ibn Ezra] explained, which clothed him as a son of ancient kings.²⁹Isaiah 19:11. The same applies to the robe and the tunic, as it is written, Now she [Tamar] had a garment of many colors upon her; for with such robes were the king’s daughters that were virgins apparelled,³⁰II Samuel 13:18. which means that a garment of many colors was seen clearly upon her, for such was the custom that the virgin daughters of the king wore robes with which they wrapped themselves; thus the coat of many colors was upon her as an upper garment. It is for this reason that it says there, and she rent her garment of many colors that was on her.³¹Ibid., Verse 19. The mitre [mentioned here] is to this day known among kings and distinguished lords. Therefore Scripture says with reference to the fall of the kingdom [of Judah], The mitre shall be removed, and the crown taken off.³²Ezekiel 21:31. Similarly it is written, and a royal diadem.³³Isaiah 62:3. Scripture also calls them the ornamented high caps,³⁴Further, 39:28. and it is further written, They shall have linen ornamented [caps] upon their heads,³⁵Ezekiel 44:18. which are for the beauty and glory of those that are adorned with them. The ephod and the breastplate are also royal garments, just as it is written, and thou shalt have a chain of gold about thy neck.³⁶Daniel 5:16. The plate [around the forehead, which the High Priest wore], is like a king’s crown. Thus it is written, ‘yatzitz nizro’ (his crown will shine).³⁷Psalms 132:18. — Ramban thus associates the word tzitz (plate) with the expression yatzitz nizro (his crown will shine), thus suggesting that the tzitz of the High Priest is a sort of royal crown. Furthermore, [the High Priest’s garments] are made of gold, blue-purple, and red-purple³⁸Further, Verse 5. [which are all symbolic of royalty]. Thus it is written, All glorious is the king’s daughter within the palace; her raiment is of chequer work inwrought with gold,³⁹Psalms 45:14. and it is further written, thou shalt be clothed with purple, and have a chain of gold about thy neck.³⁶Daniel 5:16. As for the blue-purple, even to this day no man will lift up his hand⁴⁰Genesis 41:44. to wear it except a king of nations,⁴¹See Isaiah 14:9. and it is written, And Mordecai went forth from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a ‘tachrich’ (robe) of fine linen and purple⁴²Esther 8:15. — the tachrich being a robe in which the wearer wraps himself.
By way of the Truth, [the mystic teachings of the Cabala,] majesty is to kavod (glory) and to tiphereth (splendor),⁴³Cabalistic terms for certain Emanations. the verse thus stating that they should make holy garments for Aaron to minister in them to the Glory of G-d Who dwells in their midst, and to the Splendor of their strength, as it is written, For Thou art the Glory of their strength,⁴⁴Psalms 89:18. and it is further stated, Our holy and our beautiful house, where our fathers praised Thee,⁴⁵Isaiah 64:10. meaning [“the house of] our Holy One” which is the Glory, and “of our Splendor” which is the Splendor of Israel. And it is further stated, Strength and beauty are in His Sanctuary,⁴⁶Psalms 96:6. and similarly, To beautify the place of My Sanctuary, and I will make the place of My feet glorious⁴⁷Isaiah 60:13. — meaning, that the place of the Sanctuary will be glorified by the Splendor, and the place of His feet, which is the place of the Sanctuary, will be honored by the presence of the Glory of G-d. And in Israel will He glorify Himself⁴⁸Ibid., 44:23. also means that in Israel He will show and designate His Splendor. Likewise He says further with respect to the garments of all of Aaron’s sons, that they are for splendor and for beauty.⁴⁹Further, Verse 40. Of the sacrifices He also says, they will come up with ‘ratzon’ (‘will’ — acceptance) on Mine altar, and I will glorify My glorious house.⁵⁰Isaiah 60:7. Thus the altar is His Will and the house of His Glory is the Splendor.
The [priestly] garments had to be made with the intention to be used for that purpose. It is possible that in making them, intent of heart [for what they symbolize] was also needed on the part of their makers. It is for this reason that He said, And thou shalt speak unto all that are wise-hearted, whom I have filled with the spirit of wisdom⁵¹Verse 3. — who will understand what they will do. And the Rabbis have already said [of Alexander the Great, that when asked by his generals why he descended from his chariot to bow before the High Priest Simon the Just, he answered]:⁵²Yoma 69a. The story told there is that when Alexander the Great conquered the Land of Israel the Samaritans petitioned him to destroy the Temple in Jerusalem. Thereupon a procession of notables went out from Jerusalem headed by Simon the Just, the High Priest, who was attired in the high priestly garments. They walked a whole night with torches in their hand until dawn. In the morning as soon as Alexander saw Simon the Just, he descended from his chariot and bowed down to him. When the Samaritans said to him, “Such a great king as thou art dost thou bow thyself to that Jew?” He replied, “His image etc.” “His image glistened before me whenever I had a victory.”

V. 3. בקרבי אקדש, vergleichen wir die Stellen: Ezech. 20, 41; 28, 22 und 25; 36, 23; 38, 16; 39, 27 und auch Bamidbar 20, 13, so bezeichnet הקדש ב־ von Gott gebraucht, daß er durch das, was Er für etwas oder an etwas geschehen lässt, als קדוש, d.i. als der Absolute erkannt wird, dessen sich Erfüllung schaffendem Willen gegenüber alles, selbst das Höchste, das Mächtigste weichen muss. Auch die Forderung: ונקדשתי בתוך בני ישראל Wajikra 22, 32 verlangt, daß der Erfüllung seines Willens, wenn es sein muss, alles andere zum Opfer gebracht werde. בקרבי אקדש וגו׳ könnte nun, im Sinne der zuletzt zitierten Stelle heißen: Durch die mir Nahen will ich als קדוש, d. h. als derjenige an den Tag gelegt werden, dessen Willen gegenüber man das Schwerste zu überwinden und das Teuerste zu opfern hat. Dieses קדוש השם hätten die Gott Nahen, d. h. die in den Beziehungen zu Gott dem Volke als Lehrer und Muster Vorangestellten zu üben, dann werde Gott in seiner כבוד, d. h. in der ganzen "Wucht" seiner Größe, in der ganzen "Schwere" seiner Anforderungen zum Bewußtsein gebracht werden. Allein schwerlich wäre die Unterlassung ihres Opfers als ein solches קדוש השם zu begreifen gewesen, da diese Unterlassung doch – so viel wir sehen – nicht eben eine übergroße Überwindung gekostet hätte. Und wollten wir auch einen gewaltig hinreissenden Reiz der Begeisterung statuieren, so wäre doch eine solche Überwindung nur ein innerer Vorgang geblieben, den nur Gott geschaut hätte, der aber dem Volke nicht zum Bewußtsein gekommen wäre, der somit nicht die כבוד ד׳ על פני כל העם gefördert hätte. Man müsste denn das בקרבי אקדש als euphemistischen positiven Ausdruck für das Negative: בקרבי לא יחולל שמי fassen wollen. Denn je weniger das Unterlassen ein קדוש השם gewesen wäre, umsomehr war das Vorgehen ein חלול השם, zumal durch קרובי ד׳, von denen das Volk in aller ersten Linie den Gott zu zollenden Gehorsam lernen sollte. Wahrscheinlicher ist daher die Auffassung in dem Sinne der oben aus Ezechiel zitierten Stellen: durch das, was ich an den mir Nahen geschehen lasse: אקדש, d. h. indem ich, je mehr jemand in Beziehung zu mir dem Volke lehrend und leitend voransteht, umsoweniger seinen Verirrungen nachsehe, und selbst, wie hier, durch seinen Tod zeige, daß mein Wille das Absolute sei, dem gegenüber sich selbst der Nächste und Höchste, und der am wenigsten, auch nicht die leiseste Abweichung erlauben darf: umsomehr wird das ganze Volk des ganzen Ernstes und des ganzen Gewichtes des mir schuldigen Gehorsams inne werden.

The tiaras Heb. פְּאֵרִים. The Targum renders: tiaras. This resembles (Exodus 39:28): “the beautiful hats (פַּאֲרֵי הַמִּגְבָּעוֹת).”