창세기 24:37의 인용 해설

דבר אל בני ישראל, “speak to the Children of Israel;” Nachmanides writes that the reason the name of Aaron has not been mentioned in this paragraph is that in this paragraph the Torah did not mention the additional sacrifices, מוספים, which are offered on every one of the festivals mentioned here. The Torah contents itself with writing –in a general statement- והקרבתם אשה לה', “you are to offer fire-offerings to Hashem.” The details are spelled out only in Numbers chapter 28-29. The reason this has been delayed until there is that by then the details of the occupation of the land of Israel, the key to how to distribute the various parts of the land had been spelled out, and basically, the additional offerings are applicable in the central location where the Tabernacle/Temple would stand and the Israelites would have to make their pilgrimages to that location to honour the festival. In a manner of speaking, these מוספים represent acknowledgment of Hashem having given us our daily bread in the land of Israel. Although at this time, the land had not yet been conquered, the Torah in verses 9-22 speaks about offerings which could not possibly be brought prior to the land having been conquered, seeing that the ingredients are largely produce of that land, the message is that the legislation in the Torah being discussed here is for the duration, throughout the generations. It is noteworthy that the Sabbath, a day that is not connected to calendar considerations, is mentioned as part of these מועדים. The reason is to show that part of this legislation, such as the Sabbath, is capable of being honoured in the performance already immediately. The fact that after having mentioned the Sabbath the Torah reverts to telling the halachic authorities of the people אשר תקראו אותם במועדם, “the festivals that you have to proclaim as such at their appointed times,” makes the distinction between the Sabbath on the one hand, and the festivals on the other hand, quite clear. The reason that the Sabbath is introduced with the words אלה מועדי ה', “these are the appointed festivals of Hashem, etc.” in the plural mode is that the Sabbath occurs so frequently. It is reported in the name of Rabbi Chiya (hasefardi) that when mentioning the Sabbath the words מועדי ה' occur before the words אשר תקראו אותם, “that you are to proclaim,” whereas in connection with the festivals the words אשר תקראו אותם occur after the words מועדי ה'. This is a clear hint that unless the dates of the festivals have been publicly proclaimed in advance, these festivals i.e. their legal status, remains in doubt. It is necessary for the Highest Court of the land to declare the first day of that month as such in order for us to know when the dates mentioned as festivals do occur. Nachmanides mentions further that the words אלה מועדי ה' אשר תקראו אותם וגו' refer to what follows, [not as in Genesis 24, or Exodus 6,19 and many others where the word אלה sums up what had been reported before then. Ed.] This is the reason why the Torah felt compelled to repeat this line seeing it had interrupted its narrative with mention of the Sabbath. There is an essential difference between observing the Sabbath and observing the festivals, as on the Sabbath any manner of מלאכה, creative kind of activity, is prohibited, whereas on the festivals only activities defined as מלאכת עבודה, “work typically performed by slaves, servants,” are forbidden. This enables us to cook, fry, and use fire on the festivals. There is a further allusion in the text that when such a festival day occurs on the Sabbath, the rules pertaining to the festival do not supersede those of the Sabbath and all the activities normally prohibited on the Sabbath are then also prohibited on the day that is both Sabbath and part of the festival. We find a similar syntax in the Torah when the Torah writes אלה הדברים אשר צוה ה' לעשות אותם, “These are the things which Hashem had commanded to do them,” in connection with the building of the Tabernacle, (Exodus 35,1) as there too, the Torah had interrupted its narrative by referring to the rules of Sabbath observance. In light of the above we can understand very well why when introducing this legislation the Torah did not use the words והקרבתם אשה לה' when describing the Sabbath, [although such an offering is, of course tendered every Sabbath, Ed.] as it does at the end of the mention of each festival, and instead it writes at the end of the chapter (verse 37) אלה מועדי ה' אשר תקראו אותם מקראי קודש להקריב אשה לה' מנחה זבח ונסכים דבר יום ביומו. מלבד שבתות ה' ומלבד מתנותיכם וגו' , “These are the appointed festivals of Hashem that you shall proclaim as holy convocations, to offer a fire-offering to Hashem: a burnt offering, and its meal-offering, a feast-offering, and its libation, each day’s requirement each day. Apart from Hashem’s Sabbaths, and apart from your gifts, apart from all your vows, etc.” These verses make crystal clear that the Sabbaths are not included in the list of the festivals. If a further proof were needed you will find this in the very fact that the Torah wrote a separate paragraph commencing with practically the same words in verse 4. If the Sabbath could have been lumped together with the festivals, surely at least that verse could have been saved.