민수기 28:6의 인용 해설

תמיד (continually not continuously) here implies from night to night. It has the same meaning as in עולת תמיד a “continual” burnt offering which was only sacrificed from day to day (cf. Rashi on Exodus 27:20).

And so we find in the portion of Pinchas (Numbers 27:18) regarding Joshua, that the Holy One, blessed be He, said to Moses: Take for yourself Joshua son of Nun, a man who has spirit within him, and you shall lay your hand upon him — implying one hand. But in practice it is stated (Numbers 27:23): And he laid his hands upon him — implying two hands. Similarly here, in the command it says and he shall lay his hand, but in practice it is written: and Aaron shall lay both his hands. And likewise in the portion of Pinchas, the passage about the daily burnt offering is placed next to Joshua’s appointment, to tell you that just as the regular offerings bear the guilt of the people — for the morning daily offering atones for sins committed at night, and the afternoon daily offering atones for sins committed throughout the day — and this is the reason for the laying of hands, to place the taint and blemish of all Israel upon the offering, so too the leaders of Israel are a guilt offering for the people, as our Sages learned (Sifrei, Deuteronomy 1:13) from the verse and I will make them heads over you — that the guilt of the people is dependent on their leaders. And this is the reason for the laying of hands upon Joshua, saying: “Behold, the guilt of the people is dependent upon you, both sins of action and sins of thought.” And this specifically applies to “a man who has spirit within him” like Joshua, who knows how to go against the spirit of each and every person, for he is able to see through the holy spirit that is upon him all that comes upon the spirit of each and every person. And when he sees in someone that a spirit of confusion has been drawn into them, not the spirit of God (1 Kings 19:11), then it is incumbent upon him to turn them from their way, to rebuke them, and to chastise them. And if he does not rebuke them, then the sin is dependent on him. But a person who does not have spirit within him and cannot go against the spirit of each and every person is not held accountable for the sins of thought of their fellow, for the hidden things belong to the Lord our God (Deuteronomy 29:28), and none of us knows the extent of our fellow’s spirit and thoughts.

It is clear that the reason this garment is mentioned first is that it was the most important of all the special garments of the High Priest. The breastplate was worn immediately beneath the ephod as an appendix to it, the ephod being the principal part of that combined garment. Seeing this was so, the Torah wrote about the making of the ephod before it wrote about the construction of the breastplate. At the time of the actual construction, the ephod is mentioned in verse 6, whereas the actual making of the breastplate is mentioned only in verse 15. If, nonetheless, in verse 4 the breastplate was mentioned first this was because the urim vetumim were to be housed in part of that breastplate, and it was these which represented the “hot line” to G’d of the High Priest who could receive answers from the celestial regions to his inquiries by means of that device.

תמיד CONTINUALLY — doing something every night, as is described here, may be termed תמיד, continually, just as you speak of (Numbers 27:6) “The continual (תמיד) burnt-offering”, although this was sacrificed only from day to day. So, too, in the case of the meal-offering made in a flat pan it is said, (Leviticus 6:13) that it should be brought continually (תמיד) and yet it was only brought thus: “Half of it in the morning, and half of it at evening”. However, the expression תמיד which is used in connection with the show-bread (Exodus 25:30) denotes the whole period without a break from Sabbath to Sabbath).