민수기 28:15의 인용 해설

ואלו דברים בפסח דוחין את השבת – The Passover offering overrides the [prohibitions of the] Sabbath, as it states that its set time is Passover (Numbers 9:2): “Let the Israelite people offer the Passover sacrifice at its set time.” And it (i.e., the Torah) states “set time” with relation to the daily whole burnt-offering (Numbers 28:2): “Be punctilious in presenting to Me at stated times…”Just as “its set time” which is stated in regard to the whole daily burnt-offering overrides the [prohibitions of the] Sabbath, as it is stated (Numbers 28:15): “in addition to the regular burnt offering,” so also “its set time” that is stated in connection to the Passover offering overrides the [prohibitions of the] Sabbath.

die Böcke an Neumonden. Num. 28, 15.

ואלה הבגדים אשר יעשו, “These are the garments they are to make, etc.” Our sages in Erchin 16 say that just as the sacrifices themselves were instruments of atonement for the Jewish people, so the priestly garments (when worn at the right time in the right place by the right people) were also instruments helping the Jewish people to achieve atonement. This is the reason that the section dealing with the priestly garments was written right next to the section dealing with the sacrifices themselves (the consecration offerings 29,18). The breastplate would atone for sins committed erroneously by judges, as is written: ועשית חושן משפט, “you are to make the breastplate of judgment” (verse 15). The ephod would secure atonement for the sin of idolatry committed inadvertently as we are reminded by Hoseah 3,4: “and there will be no ephod and no teraphim.” It is also written in Judges 8,27 that Gideon converted gifts of gold given to him into a garment called ephod, something that was accounted a sin for him [seeing he did not treat it as a garment but as a sort of monument. Ed.]. The robe called מעיל secured atonement for loose use of one’s tongue, לשון הרע; this is symbolized by the bells at the lower hem of that tunic, מעיל. This robe had a number of bells at the lower edge of which could be heard when the High Priest wearing it was approaching. Just as the evil tongue is something that was spread in public, so the atonement procedure was by means of a garment heard in public. When evil was spoken in private by someone, (who was unaware that he was guilty of unfair comments) the means of atonement for this was the incense. The checkered tunic, כתונת תשבץ, would secure atonement for blood spilled inadvertently. This has been alluded to in Genesis 36,31: “they dipped the tunic in blood.” This tunic resembled a type of shirt and was worn next to the skin (like a T-shirt with sleeves). It was embroidered with gold threads designed in a checkered manner so that it appeared to have “stripes” through it. This is what is meant by (28,39) “you shall make the tunic of a box-like knit of fine linen.” The word תשבץ is the same as משבצות זהב (compare Maimonides Hilchot Klei Hamikdash 9,19). The headgear worn by the High Priest, i.e. the מצנפת, would obtain forgiveness for haughty bearing and deportment. It was appropriate that something worn high on top of one’s head should be the symbol by means of which haughtiness could be atoned for. The אבנט, belt, would secure atonement for lewd fantasies and other sinful thoughts. Our sages in Jerusalem Talmud Yuma 7,3 claim that the length of this belt was 32 cubits (about 20 meters) The golden head band, ציץ, worn by the High Priest on his forehead would atone for effrontery. We have a verse in Jeremiah 3,3 describing effrontery as associated with the forehead. The prophet speaks of the “brazenness of a harlot,” using the word מצח to define brazenness. Aaron had a total of eight garments of which the Torah lists only six. The Torah did not mention his linen trousers as only the garments Moses was to dress him in qualified for this paragraph. The headband, being made of pure gold, is also not enumerated as one of the garments, as, strictly speaking, it was an ornament rather than a garment. The instruction for Aaron to wear linen pants was given only in verse 42 after Moses had already been instructed to dress him in his garments. Had Moses been meant to dress Aaron in his pants the instructions to dress Aaron would not have been written only at the end of verse 42 The function of the pants as a means of securing atonement extended to sins of a sexual or incestuous nature as man is perceived as using his legs to run after chances to obtain sexual gratification.