레위기 10:14의 인용 해설

sie dürfen in der ganzen Stadt. Im Gegensatz zu dem hochheiligen Speiseopfer, das במקום קדוש „an heiligem Ort“ gegessen werden soll, heisst es Lev. 10, 14 von der einfach heiligen Brust der Schwingung und dem Schenkel der Hebe, dass sie במקום טהור „an reinem Ort“ gegessen werden sollen. Die ganze heilige Stadt galt insofern als reiner Ort, dass Aussätzige sie nicht betreten durften. Allerdings durften Aussätzige auch jede andere Stadt nicht betreten; da aber das heilige Fleisch, sobald es aus der Stadt Jerusalem herausgekommen war, überhaupt für den Genuss untauglich wurde, so kann hier unter dem מקום טהור nur die Stadt Jerusalem selbst verstanden werden.

AL ISHEI HACHALAVIM’ (UPON THE FIRE-OFFERINGS OF THE FAT). “This is like: ‘upon the fat of the fire-offerings.’¹³¹Since the fats are burnt with fire they are called “the fats of the fire,” not “the fire of the fats.” This comment is found in Rashi’s text as quoted by Mizrachi and other commentators. It is not in our printed texts of Rashi. From here we learn that at the time of waving the fat-portions were beneath.” This is the language of Rashi. But there is no need for it [i.e., to invert the verse, and to derive this law from the verse here]. For the word ishei (“fire-offerings of”) is an adjectival-noun qualifying the word chalavim (fats), just as He said, ‘ishei Hashem’ (the fire-offerings of the Eternal) and His inheritance they [the priests] shall eat.¹³²Deuteronomy 18:1. — Ramban’s intent is as follows: Rashi had inverted the expression in the verse before us because since the fats are burned with fire, they are called “the fats of the fire,” and not “the fire-offerings of the fats” as the verse literally has it. But Ramban quotes the above-mentioned verse from Deuteronomy to show that the word ishei does not have its precise meaning of “the fires of,” since the priests do not eat that which has actually been on the fire upon the altar. The word ishei must therefore be taken as an adjectival-noun for all offerings, since most of them are put upon the fire. Consequently the fats are not called ishei because of the fire, and the expression in the verse need not be inverted. — Ramban now proceeds to comment on the second point that Rashi made, namely that from the verse here we learn that the fat-portions were at the bottom at the time of waving. The explanation of this verse is that it constitutes a reason for that which He said [in the preceding verse], for they [the offerings] are given as thy due, and thy sons’ due, out of the offerings of the peace-offerings of the children of Israel.¹³³Verse 14. [With reference to this] He now said, The thigh of heaving and the breast of waving shall they — that is, the children of Israel, mentioned [in the previous verse] — bring upon the fire-offerings of the fat, to wave it for a wave-offering before the Eternal, that they [i.e., the thigh and the breast] be hallowed before Him, and they shall be thine and thy sons’ with thee, as a due forever. For this is not the place of the command concerning the waving,¹³⁴It is above, 7:30. See Ramban ibid. but incidentally¹³⁵Rashi therefore should not have written, “From here we learn etc.,” as it is not from here that we learn it, since the law of waving is mentioned elsewhere; here it is mentioned only incidentally. we learn that at the time of waving the fats were beneath the others.