출애굽기 29:40의 주석

ועשרן סלת A TENTH DEAL OF FLOUR — i. e. a tenth part of an ephah: a capacity of forty three and a fifth eggs (cf. Rashi on Exodus 16:36).

ונסך רביעית ההין יין לכבש האחד, “and a drink-offering of one quarter hin wine for the one sheep.” Rabbeinu Chananel writes that as soon as the priest had bowed down in order to offer the libation the deputy High Priest would wave the flag-like cloth to signal to the Levites to begin to chant their hymns. A the time of the Mishnah, a certain ben Arza would then strike the cymbal as a further signal and the Levites would commence reciting their hymns. All the assembled people would bow down and after every section the tekiah blast of the shofar would be blown and the trumpets would be blown until the end of the offering of the burnt-offering. At the end of that procedure the King and all those present with him would prostrate themselves (Chronicles II 29,28-40; compare also Tamid 7,3). The Levites would follow this procedure every day, varying the hymn they would sing.
On Sundays they would recite Psalm 24,1 as that psalm dealt with aspects of the creation of the universe, recalling that everything had been void and empty before. The psalm concludes with the words ויבא מלך הכבוד to commemorate the directive “let there be light.” The attribute כבוד also known as Shechinah is a great light. On Mondays the Levites chanted psalm 48. In verse 4 of that psalm the separation between different levels of holiness is alluded to. In the Holy Temple there were different levels of sanctity such as the Azarah, the Sanctuary, and the Holy of Holies. On the second day of creation the Torah speaks of separation between upper and lower waters (Genesis 1,6). These various levels of sanctity are referred to in verse 4 of our psalm by the word ארמנותיה, “its various citadels, palaces.” On Tuesdays the Levites would chant psalm 82 which features a verse (3) speaking about judging the poor etc. This corresponds to the directive that all the waters in the terrestrial world were to concentrate in one area so that the dry land could become visible (Genesis 1,9). This was an allusion for the judges to congregate when they sat in judgment and to pronounce judgment for each individual supplicant. On that day the Torah (G’d) also directed that the earth should produce trees, etc., each according to its own kind (Genesis 1,12), an allusion to the individuality which is to be preserved on earth. When we read in that psalm that alas, man had to die, unlike the angels, the reference is to the sin committed in that garden in which all these beautiful trees had grown. This is why the psalm recited by the Levites on the fourth day i.e. psalm 94, which commences with the reminder that G’d does take revenge on those who hate Him, is appropriate for Wednesday, the day the sun and moon were placed in orbit. The psalmist refers to the people worshipping sun and moon. On Thursdays the Levites used to chant psalm 81 which amongst other matters deals with the Exodus from Egypt. Pharaoh was compared to a sea-monster, תנין, and on that day the great sea-monsters had been created (Genesis 1,21). On Fridays the Levites chanted psalm 93 describing how even G’d robed Himself in splendor. It was the day that man, the most perfect of the creatures was created, a creature combining within himself some divine attributes (created in the image of G’d). He had been assigned dominion over the animals and even nature, i.e. was liable to similarly regard himself as sovereign in his domain on earth. Chanting that psalm then was in keeping with the significance of the day. On the Sabbath the Levites chanted psalm 92, a hymn in which the righteous are described as firmly planted in the House of the Lord, a reference to the Holy Temple. It is entirely possible that there are still more allusions in these various psalms chanted by the Levites on the different days of the week. Thus far Rabbeinu Chananel.

Forty-three and one-fifth eggs. [Rashi knows that it is of an eipha] because it states in Bamidbar 28:5: “And a tenth of an eipha of fine flour as a meal-offering.” An eipha is three se’ah, and a se’ah is six kav, and a kav is four log, and a log is six eggs. Thus an eipha is 432 eggs, a tenth of which is 43.2 eggs.

נסך רביעית ההין יין לכבש האחד. As soon as the priest had bowed down in order to offer the libation, the deputy High Priest would wave the flag cloth to signal to the Levites to begin to chant their hymns. At the time of the Mishnah, a certain ben Arza would then strike the cymbal as a further signal and the Levites would commence reciting their hymns. All the people assembled would bow down, and after each section the tekiah blast of the shofar would be blown and the trumpets would be blown until the end of the offering of the olah, the burnt offering.
At the end of that procedure the King and all those present with him would prostrate themselves (Chronicles II 29,28-40; compare also Tamid, 7,3.) The Levites would follow this procedure every day, varying the hymn they would sing.
On Sundays they would recite Psalm 24,1, seeing that this psalm deals with aspects of the creation of the universe. It recalls that everything had been void and empty before that “day.” The psalm concludes with the words ויבא מלך הכבוד, to commemorate the directive: “let there be light.” The attribute כבוד also known as Shechinah, is a great light.
On Mondays the Levites chanted psalm 48. In verse four of that psalm the separation between different levels of sanctity is alluded to. In the Holy Temple there were different levels of sanctity such as the עזרה, vestibule, the Sanctuary, and the Holy of Holies. On the second day of creation the Torah describes the separation between the “upper” and “lower” waters. (Genesis 1,6). These various levels of sanctity are referred to in verse four of our psalm by the word ארמנותיה, “its various citadels, palaces.”
On Tuesdays the Levites would chant psalm 82 which features a verse (3) speaking about judging the poor, etc. This corresponds to the directive that all the waters in the terrestrial world were to concentrate in one area so that the dry land could become visible. (Genesis 1,9) This was an allusion for the judges to congregate when they would sit in judgment and to pronounce judgment for each individual supplicant. On that day the Torah also directed that the earth should produce trees, etc., each according to its own kind (Genesis 1,12), an allusion to the individuality, which is to be preserved on earth. When we read in that psalm that alas, man had to die, unlike the angels, the reference is to the sin committed in that garden in which all these beautiful trees had grown. This is why the psalm recited by the Levites on the fourth day, i.e. psalm 94 which commences with the reminder that G’d does take revenge on those who hate Him, is appropriate for Wednesday, the day the sun and the moon were placed in orbit. The psalmist refers to people worshipping sun and moon.
On Thursdays the Levites used to chant psalm 81, which, amongst other matters, deals with the Exodus from Egypt. Pharaoh was compared to a sea monster, תנין, and on that day the great sea-monsters had been created (Genesis 1,21)
; On Fridays the Levites chanted psalm 93 describing how even G’d robed Himself in splendour. It was the day that man, the most accomplished of all the creatures was created, a creature combining within himself some divine attributes (created in the image of G’d). He had been assigned dominion over the animals and even over nature, i.e. he was liable to similarly regard himself as sovereign in his domain on earth. Chanting that psalm then was in keeping with the significance of the day.
On the Sabbath the Levites chanted psalm 92, a hymn in which the righteous are described as firmly planted in the House of the Lord, a reference to the Holy Temple. It is entirely possible that there are still more allusions in these various psalms chanted by the Levites on different days of the week.

V. 40. איפה 1/10 עשרון entspricht dem עומר לגלגלת, dem Maße des für den Tagesbedarf eines Menschen gespendeten Manna (Kap. 16, 36, siehe daselbst), und ward daher überhaupt zum Ausdruck der von Gott gespendeten Menschennahrung. — סלת בלול בשמן: siehe oben zu V. 2. Das עולה und שלמים begleitende מנחת נסכים bestand immer nur aus סלת, aus ungebackenem Mehle, trug dadurch noch mehr den Charakter der noch nicht durch Menschenhand veränderten Gottesspende. — בשמן כתית, siehe zu Kap. 27. 21. Nach Menachot 68 a war diese reinste Sorte Öl nur zur Leuchte unumgänglich und wird hier nur als auch zu מנחות zulässig erklärt. — רבע ההין, die männliche Form רבע für ein Viertel kommt in der תורה nie wieder, und überhaupt nur noch einmal im Munde des Dieners Sauls vor (Sam. I. 9, 8): הנה נמצא בידי רבע שקל כסף. Sonst, wie ja auch unmittelbar folgend: רביעת ההין. Menachot 90.a lehrt die Mischna: מדות הלח בירוציהן קדש, bei Flüssigkeitsmaßen wird auch das Überlaufende, das die Außenwände des Gefäßes berührt, heilig. Ebendaselbst 87 b u. 88 a wird eine Meinungsdifferenz zwischen ר׳׳י und ר׳׳מ dahin erläutert, dass nach בירוצי :ר׳׳י המדות נתקדשו, nach לא נתקדשו :ר׳׳מ und ist in תוספו׳'s Auffassung dieser Differenz nach der Erläuterung des מ׳׳למ zu הל׳ מעשה קרבנות II,9 diese Differenz unabhängig von jenem allgemeinen Mischnasatz 90 a und zwar also, dass nach ר׳׳י's Ansicht die בירוצי רביעית מגזרת הכתוב mit in dem für מנחות gesetzlich bestimmten רביעית eingeschlossen sind und wesentlich zum מנחה gehören. Wir glauben, dass diesem nach die ungewöhnliche Form רבע ihre Erklärung finden könne. Es steht nämlich hier, wo zum erstenmale dies Flüssigkeitsviertel bei Opfern erwähnt wird, die starke, männliche Form, statt der gewöhnlichen weiblichen schwachen, um eben zu sagen, dass darunter immer ein starkes Viertel, die בירוצים mit inbegriffen, verstanden sei. (ברץ scheint mit פרץ verwandt.) — Psalm 104. 15:ויין ישמח לבב אנוש ,להצהיל פנים משמן ,ולחם לבב אנוש יסעד ergibt die Bedeutung der drei נסכים-Stoffe, Mehl: Nahrung, Öl: Wohlbefinden, Wein: Freude. Indem Israel sich mit seinem ganzen Wesen dem Hinanstreben zu der Höhe der ihm von seinem "Hirten" gegebenen Bestimmung im עולה hingibt, bringt es zugleich die Zeichen der Bedingungen seines physischen Daseins, Wohlseins und Lebensglücks demselben Gotte seiner Lebensbestimmung als Huldigungstribut, מנחה, dar, und erneut mit dem immer frischen Bekenntnis, dass der Gesetzgeber seines Lebens zugleich der Spender, Erhalter und Beglücker seines Lebens sei, die ewige Basis seines Gehorsams.

בשמן כתית [MINGLED] WITH OIL, BEATEN — Not to make this obligatory is it stated “beaten” but to make it lawful if such oil be at all used. Since it is stated, (Exodus 27:20) “beaten for the light” and the implication is that for the light it must be beaten and not for the meal-offerings, one might think that this is expressly stated in order to declare it unfitting for the meal-offerings; therefore it states here “beaten”, meaning that for the meal-offerings beaten oil may be used if one so wishes. And it is stated “beaten for the light”, only to exclude the meal-offerings from the command: that beaten oil is not obligatory for them — that oil obtained from olives ground in a mill is also permissible for them (Menachot 86b).

For the bowls. . . ספלים means bowls, as in (Shoftim 5:25): “In a majestic bowl ( ספל ).”

רבע ההין THE FOURTH PART OF A HIN — three logs.

From there it runs down into the crevices. . . the altar. . .. The שיתין are orifices in the altar’s foundation, as in (Tehillim 22:3): “When the foundations ( השתות ) are destroyed.”

ונסך AND A LIBATION — for the bowls, as we learn in Treatise Sukkah 48a: there were two silver bowls above the altar pierced with holes, as it were like two slender nostrils. He poured the wine into these and it ran through and gushed forth by way of this “nostril”, falling upon the top of the altar. Thence it ran down into the subterranean channels in the case of the altar in the Temple, but in the case of the copper altar in the Tabernacle it ran down from the altar to the ground.