민수기 28:25의 인용 해설

ממנו יהיה, “it shall be of the same piece.” (verse 8) Compare my explanation on verse 25, this chapter, until the word: ויורדות, “and hanging down slightly on both sides of his neck, facing the front of the ephod. ”You are to make two additional rings which you will attach to the two lower extremities of the breastplate pointing to the inner part of the ephod, underneath in its forepart of, above the skillfully woven band of the ephod, so that they were on a level with the lower edge of the breastplate. כמעשהו ממנו יהיה, “it shall be of one piece with it.” This is a reference to the woven patterns of the ephod. It shall not be woven as a separate piece of cloth. Afterwards it will be attached to the edge of the ephod. The ephod would have two epaulettes at its two extreme edges and these would be joined, (tied). They would be joined by means of a pin or needle (type of safety pin) so that they would be seen to protrude as if standing, this being the reason why the Torah called them כתפות, “shoulder pieces,” prominent like shoulders. According to a different opinion, these epaulettes were very wide, hence they were compared to shoulders. According to that opinion, this is why they were described as חוברות, for if they had been narrow like thin belts, they could not have been properly attached to the breastplate which would have been in danger of falling down.

Nehmen wir, nach ר׳ עקיבא (Joma 70b) hinzu, daß, wie an den רגלים ebenso am י׳׳כ durch das für מוספים ausgesprochene: מלבד עולת הבקר אשר לעולת התמיד (Bamidbar 28, 22), die מוספים, hier somit, mit Ausschluss des איל und des פר ,שעיר und שבעת כבשים ihre normale Stellung im Anschluss an das תמיד של שחר haben, so ist damit das Wesentliche für die Reihenfolge im סדר עבודה של י׳׳כ gegeben. Wir haben: a) תמיד של שחר und פר ושבעת כבשים של מוספים, b) עבודת היום: die hier Verse 6-22 vorgeschriebenen Handlungen, c) אילו ואיל העם ,שעיר חטאת של מוסף (V. 24), אימורי חטאת (V. 25) und (nach רמב׳׳ם, siehe oben) תמיד של בין ערבים, d) הוצאת כף ומחתה (V.23, siehe oben), e) קטרח ונרות. Es ist dies die von רמב׳׳ם הל׳ יום הכפורים 4, ausführlich gegebene Ordnung. Alle diese am י׳׳כ zu vollziehenden עבודות wurden vom כה׳׳ג vollzogen, a, c, e, בבגדי זהב, b, d, בבגדי לבן. Die Bedeutung der תמידים, des vorangehenden תרומת הדשן, der mit ihnen verbundenen קטרת נרות חביתים ונסכים haben wir bereits (Schmot 29, 38 und Wajikra Kap. 6, 1-5 und 12-16) zu erläutern versucht. Wir gehen auf die מוספים, deren Erläuterung zu Bamidbar Kap. 28, 29 zu geben sein wird, hier nur insofern ein, um das Verständnis der durch die zu ihnen gehörigen שעיר und איל vermittelten Verbindung mit der hier enthaltenen עבודת היום und der Gruppierung des ganzen zu versuchen.

On the seventh of Pesaḥ, the nights before the holiday, we sanctify it with Kiddush over the wine, and we do not need to say the blessing Sheheḥeyanu over the season. And here ¹ Pesachim 102b:5 is the proof. As it says there: Because Rav did not say that one recites the blessing over the season, learn from that that we are discussing the seventh day of Pesaḥ. Whatever wine he had, he already consumed, and does not have enough for two more cups. And the explanation for this is that the season is included within the pilgrimage. And we pray as on the first two days of Pesaḥ, for the evening and for the morning, but in the Musaf prayer we add to the verses of And you shall present ² Numbers 28:19-24, and we say, And on the seventh day a sacred gathering it will be for you, all laborious work you will not do.³ Numbers 28:25 And its offerings, etc. And we take out two Torah scrolls and read from And it was when he let them go⁴ Exodus 13:17 to For I am the LORD your healer ⁵ Exodus 15:26, since on the seventh day the Israelites of the exodus said the Song at the Sea. And the mafṭir reads from And you shall present to the end of the part⁶ Numbers 28:19-25, and concludes in Samuel, from And there was again fighting in Gath⁷ II Samuel 21:20 to the end of the song of David⁸ II Samuel 22:51, because it is a song, and it has language within it showing similarity to language of the exodus from Egypt, like Smoke went up from His nostrils⁹ II Samuel 22:9 or And he let loose bolts¹⁰ see II Samuel 22:9. And a minor translates it all into the Aramaic translation verse by verse, from And it was when he let them go¹¹ Exodus 13:17 and from the entire song, for this very day Israel crossed the sea, and the section is translated to publicize miracle. And just as it is our custom to translate the Torah into the Aramaic of Onkelos, so too we translate the Prophet into the Aramaic of Jonathan. And we also translate the readings on Atzeret that is to say, Shavuot, but not on the other festivals. On the eighth day we read Every firstborn to the end of the reading¹² Deuteronomy 15:19-16:17, and conclude with Isaiah, at That same day at Nob up to Shout and cheer¹³ Isaiah 10:32-12:6, because the downfall of Sanḥeriv was on Pesaḥ.