민수기 28:27의 인용 해설

die Widder und die Lämmer. Für das Wochenfest werden (Num. 28, 27) 2 Stiere, ein Widder und 7 Lämmer als Musaf-Opfer vorgeschrieben, ausserdem (Lev. 23, 18) 7 Lämmer, 1 Stier und 2 Widder als Zugabe-Opfer zum Brotopfer. Die Stiere des Musafopfers hindern den Stier, der als Zugabe-Opfer zum Brotopfer vorgeschrieben ist, nicht, sondern dieser kann dargebracht werden, wenn auch jene nicht dargebracht wurden, und ebenso umgekehrt ; ebenso ist es mit den Widdern und mit den Lämmern. Die Stiere, der Widder und die Lämmer, die zum Mussafopfer gehören, hindern sich auch unter einander nicht (s. weiter Mischna 4) ; der Stier, die Widder und die Lämmer dagegen, die zum Brotopfer gehören, hindern einander, sie dürfen nur zusammen dargebracht werden, wenn eines der dazu gehörenden Tiere fehlt, so darf keines von ihnen dargebracht werden (s. Talmud). Die Mischna in den Talmudausgaben und ed. Lowe fügt auch noch das Wort והשעירים hinzu, das in den sonstigen Mischna-Ausgaben hier fehlt, es sind die ebenfalls anden angeführten Stellen (Lev. 23, 19; Num. 28, 30) vorgeschriebenen Böcke gemeint.

the day after the day of rest [literally: the day after the Sabbath] Our Sages, of blessed memory, have said [Menaḥot 65b] that this denotes the second day of the festival; the Dissenters maintain that the verse should be taken literally. The faithful bring examples from the Sabbatical Year [25:2], the Jubilee, Yom Kippur [:32], and the New Year [:24], all of which are called “sabbath”. The first and the eighth days of Sukkot are called “sabbath” [:39], too [see also comment on Exodus 31:13]. Moreover, a “sabbath” also means a “week”, as in “seven sabbaths” [:15] as well as “those who came in on the Sabbath, along with those who had finished for the week” [II Kings 11:9] (where one verse uses two different meanings of the same word ). In addition to these definitive arguments, Meshullam ben Qalonymus of Rome attempted to bring a proof from “…on the day after the Passover, maṣṣot and toasted grain” [Joshua 5:11] without realizing that he thereby weakened his own argument. The Passover sacrifice occurs on the fourteenth of the month; the day after the Passover sacrifice is the first day of the festival, as it is written: “They marched from Rameses, in the first month, on the fifteenth day of the first month, the day after the Passover” [Numbers 33:3]. However, the eating of parched grain is forbidden until after the ‘Omer-offering has been waved! To resolve this, Sa‘adya Gaon proposed 1) that there are two Passovers: the first is Israel’s Passover, while the second is God’s Passover, and is observed on the evening of the fifteenth. Thus, the reference to “the day after Passover” in Joshua is a reference to the sixteenth of the month, but the reference to “the day after Passover” in the Torah denotes the day after the Passover sacrifice . This explanation is unsatisfactory, because the Passover festival owes its name to God’s passing over our houses. “The day after” that event denotes the following morning — which is still the fifteenth (compare, “…the entire day, the entire night, and the entire day after” [Numbers 11:32]). 2) Sa‘adya Gaon also suggested that the “maṣṣot and toast” were from the previous year’s crop, which makes sense. Scripture says that the waving of the ‘Omer offering takes place “from the time when you begin to reap the grain” [Deuteronomy 16:9]. If the waving of the ‘Omer that year occurred on the fifteenth, when did they have time to harvest the grain and prepare maṣṣot? Even if they had had the time, the only harvest so far that year was the beginning of the barley crop. The choice of words is also suggestive: Scripture says, “from the land through which they had passed [Hebrew: ‘avur]” [Joshua 5:11]; the word may have been used because it describes the produce from the year that had just passed [Hebrew: ‘avra] (“the land through which they had passed” literally means the land of Siḥon and ‘Og). This is borne out by the contrasting phrase, “…from the fresh produce of the land of Canaan” [Joshua 5:12]. Besides, “toast” [Hebrew: qaluy] is not the same thing as “parched grain” [Hebrew: qalee]. Scripture states only that “You will eat neither bread, nor parched grain [Hebrew: qalee], nor kernels” [:14]. The verse “ripe ears toasted [Hebrew: qaluy] in fire” [2:14] does not contradict anything we have said, because there the word qaluy is used as an adjective. Anything which is “toasted” in fire can be called “toast”. We may press the question still further: What grounds have we to assume that the kohen waved the ‘Omer offering as soon as they crossed the Jordan? In fact, the verse distinctly says “the land which I give you” [:10] and the land as yet had not been given to them. The entire point of the verse in question is that the manna stopped; Scripture mentions the maṣṣot and the toast only in the context of the stopping of the manna. Sa‘adya Gaon also pointed out, that if we are to take the word “Sabbath” literally, from which Sabbath are we to begin the count? Rabbi Abu al-Faraj Furqan ibn Asad replied that there are eighteen days called “set times”, besides the Sabbath, when an additional sacrifice is offered [Numbers, Chapters 28 and 29]. Since we know that an additional sacrifice is offered on the day the ‘Omer is waved [:12], we can deduce that the day of the ‘Omer waving must be included in the days of the Spring festival. He seems to have forgot, however, that the New Month sacrifices are also not mentioned in the list! Moreover, Scripture says, “These shall be offered each day for seven days” [Numbers 28:24]. According to him, it should say, “…except for the day on which the ‘Omerwaving falls” (the absence of such a phrase poses no problem for us , though, because we derive the Commandments from the oral tradition). The parasha of Pinḥas also does not discuss the lambs of the peace-offering [cf . :19] when it comes to the festival of Shavu‘ot, nor does it say anything about the “one young ox, and two rams” mentioned in the previous verse [:18] — instead, it talks about “two … bullocks, and one ram” [Numbers 28:27]. The believer can also argue that Moshe knew prophetically that the first day of the month would be a Sabbath, and consequently he would know on what day of the week the ‘Omer waving would fall (just as he would know that the first arrangement of the showbread would occur on a Sabbath [24:8] [comment on Exodus 40:2]). Scripture mentions the days on which events fell during the first year; but subsequent years use the terms “your Festival of Weeks” [Numbers 28:26] and “seven weeks” [Deuteronomy 16:9] rather than speaking in terms of “Sabbaths” [:15]. Similarly, in the first year they offered the sacrifices mentioned here; but in subsequent years they offered the sacrifices in the parasha of Pinḥas . It is useless to say that a “week” perforce begins on Sunday. The phrase “she will be ritually impure for two weeks” [12:5] clearly invalidates such an argument. Most people do not realize that the reason why Scripture does not mention the day on which Shavu‘ot falls — alone among all the festivals — is that we are commanded to count to the day of the festival. Our Sages, of blessed memory, said [Shabbat 86b] that the day on which Shavu‘ot falls is the anniversary of the giving of the Torah, and that the statement “we have a festival of God” [Exodus 10:9] is a reference to Shavu‘ot.

It seems that Scripture deviated in the first year from the sacrifices prescribed for subsequent years — probably because the first year marked the inauguration of the sacrificial system. Others say that the kohen may bring either a bull … and two rams or two oxen and “one ram” [Numbers 28:27], whichever he chooses. No other commandment, however, provides this kind of option. I shall explain the true meaning of the discrepancy in the parasha of Pinḥas [comment on Numbers 28:27].

ועשיתם שעיר עזים THEN YE SHALL SACRIFICE ONE KID OF THE GOATS — I might think that the seven lambs (cf. v. 18) and the goat mentioned here are identical with the seven lambs and one goat mentioned in the Book of Numbers (28:27—30). — This is, however, not the case, for when you come to the bullocks and the rams you will find that they are not identical (here, v. 18. we have one bullock and two rams, whilst there you have two bullocks and one ram). Consequently you must admit that these (the lambs and the goats mentioned here) form a group for themselves and the others form a group for themselves: these were offered on account of the loaves and the others as additional offerings for the day (Sifra, Emor, Chapter 13 6; Menachot 45b).