출애굽기 28:3의 주석

לקדשו לכהנו לי TO SANCTIFY HIM, TO APPOINT HIM AS PRIEST TO ME — to sanctify him, i. e. to instal him into the priesthood by means of the garments here specified, so that he may become priest unto Me. The expression of כהונה denotes service — serventrie in old French

ואתה תדבר אל כל חכמי לב, that they should carry out all the instructions mentioned in the Torah in the preceding verses.

ואתה תדבר אל כל חכמי לב, "And you are to speak to all wise-hearted men, etc." The reason the Torah introduces this verse with the word ואתה is that Moses was to involve himself personally in speaking to those people. Although G'd had already said: "you are to make the holy garments," G'd repeated instructions to Moses here to make clear that Moses was not personally to make these garments but that they should be made at his behest. If the Torah had not issued instructions for Moses to personally speak to the artisans who were to make the garments, we would have thought that as long as these garments were made according to Moses' instructions it would not matter if he had personally charged the artisans with their task.

ואתה תדבר אל כל חכמי לב, “and you shall speak to the wise-hearted people, etc.” The word ועשו which appears close to the word חכמה hints that the making of these garments required an exceptional degree of wisdom meaning that they had to be made לשמם, i.e. the people making them had to remain constantly aware of the purpose of these garments and the function of the people who were to wear them. The Torah wrote the word ועשית, in addition to the word ועשו to underline how important the כוונה was which had to be present in the weavers, embroiderers, etc. You will note that this short paragraph contains the words לכהנו לי three times. Each time it would have sufficed for the Torah to write לכהן לי, “to be a priest for Me.” The three extra letters ו whose numerical value totals 18 is a veiled reminder of the 18 High Priests which served during the 410 years which the first Temple remained standing.

The term כהונה denoting “service.” Accordingly, לכהנו does not mean to make him a kohein, but “to bring him into the service by means of the garments.” Rashi added the phrase, “So that he shall be a כהן unto Me,” in order to connect לכהנו with לי . Rashi did not comment on לכהנו לי in v. 1, where it first appeared, because he wanted to explain לקדשו , and say that it means לכהנו . Accordingly, our verse conveys: and how should Aharon be sanctified ( לקדשו )? By bringing him into the service ( לכהנו ).

And you shall speak: However, the outer garments which hint to the inner garments - make this with craftsmen expert in their craft. Nevertheless, even these craftsmen must be wise-hearted. For I have already clarified in [my] commentary on Proverbs1 that wise-hearted is a very high level. As a wise one is one who acts according to the laws of wisdom; yet he still has an inner war with his impulse. But one who is wise-hearted is one whose wisdom is acquired by his soul and fills all the chambers of his soul. And about this it states, "that I have filled him with a spirit of wisdom': It is an explanation of "to the wise-hearted" - one who has a spirit of wisdom that fills all of his heart, and there is no place found in his heart that is empty for desire, [an evil] impulse and thoughts that are counter to wisdom. And [it is] these wise-hearted ones that shall make Aaron's clothes to sanctify him; as they will understand to what these garments hint...

V. 3. ואתה תדבר, wie der כהן der Erwählte der Nation sein soll, so sollen auch die Gewänder, in denen allein er als כהן zu fungieren hat, von der Nation angefertigt, Nationaleigentum sein. Es ist das Kleid der Nation, in welchem der כהן zur עבודה hintritt (Joma 35 b). — Wenn hier bei den anzufertigenden Gewändern sofort besonders die für die Verfertiger erforderliche כמהn hervorgehoben wird, während für die Gesamtherstellung alles andern dieses Erfordernis erst Kap. 31 bei der Ernennung Bezalels und Ahaliabs ausgesprochen ist, so dürfte dies wohl in dem Umstand begründet sein, dass hinsichtlich des Heiligtums und seiner Geräte die Anfertigung an das im ganzen und einzelnen Mosche gezeigte Modell gebunden, hinsichtlich der Gewänder jedoch den Anfertigern ein größerer Spielraum gelassen war. ועשו וגו׳ לקדשו. Es scheint, dass die Gewänder zu dem Zweck gefertigt sein mussten, und nur dann dem כהן die קדושה verliehen. So auch רמב׳׳ן.

ועשו את בגדי אהרן, not only should they build the Tabernacle, provide oil for the Menorah, but they should also fashion the garments to be worn by Aaron, etc.

Wise in heart. Wisdom is usually associated with the head. “Wise in heart” refers specifically to the possession of awe of God, which is the beginning of true wisdom (Tehillim 111:10). The seat of awe is indeed in the heart.

The Torah is careful to say אל כל חכמי לב, "to all the wise-hearted men," as the fact that Moses would take out time to speak to all of them individually would be one of the signs demonstrating that he was personally anxious that Aaron be provided with such splendid robes. Had he not been enthusiastic about this task, Moses would have delegated as much of this task as he could and would certainly not have addressed every single artisan who was active in their construction.

Furthermore, the reason that the Torah employs the word ואתה no less than three times in these five verses is a sign that Moses would enjoy the merit of performing three distinct services in connection with the building of the Tabernacle. He would receive credit for a) issuing the instructions to bring the donations enabling the Tabernacle to be built; b) for the overall instructions for building Tabernacle including its furnishings and the priestly garments; c) for the service that would be performed in the Holy Tabernacle as a result of his being instrumental in the Tabernacle being built. This was one of the reasons G'd said that the Israelites were to take things to him, or to bring things to him, or why he was to speak personally to all the wise-hearted men. All of this made Moses a messenger of the people. It would therefore be accounted for him as if he himself had performed every single activity connected with the project. The instruction to bring Aaron close to himself meant that when Aaron would perform the Temple service he would also do so as Moses' messenger. This is why the Torah was careful to write: אליך, "to you." The above-mentioned considerations also account for G'd' issuing these instructions to Moses in direct speech rather than in the third person describing what the individuals who actually fashioned the Tabernacle and its furnishings were to do. G'd meant for Moses to issue directives for others to carry out the work.