וְשָֽׁחַקְתָּ֣ מִמֶּנָּה֮ הָדֵק֒ וְנָתַתָּ֨ה מִמֶּ֜נָּה לִפְנֵ֤י הָעֵדֻת֙ בְּאֹ֣הֶל מוֹעֵ֔ד אֲשֶׁ֛ר אִוָּעֵ֥ד לְךָ֖ שָׁ֑מָּה קֹ֥דֶשׁ קָֽדָשִׁ֖ים תִּהְיֶ֥ה לָכֶֽם׃
그 향 얼마를 곱게 찧어 내가 너와 만날 회막 안 증거궤 앞에 두라 이 향은 너희에게 지극히 거룩하니라
Ramban
AND HE CALLED UNTO MOSES; AND THE ETERNAL SPOKE UNTO HIM. Scripture states [the fact that G-d called to Moses] here and not in other places, because Moses was not able to enter into the Tent of Meeting,31Exodus 40:35. and to draw near the place where G-d was,32Ibid., 20:18. except through G-d calling him [to come into the Tent of Meeting]. For Moses had already been told, and I will speak with thee from above the ark-cover;33Ibid., 25:22. where I will meet with thee.34Ibid., 30:36. Since he knew that the Eternal that sitteth upon the cherubim35I Chronicles 13:6. was there, Moses was afraid to come into the Tent at all until He called him, just as it was at Mount Sinai where it is said, and on the seventh day He called unto Moses out of the midst of the cloud.36Exodus 24:16. See also Note 7 above. Or it may be that Moses did not know that the Glory of G-d was in the Tent and that the communication to him would be from there,37For Moses thought that he would hear the Divine Voice speaking to him from above the ark-cover, but actually the Holy One, blessed be He, would be speaking from heaven (Abohab). See also Ramban on Exodus 40:2, Vol. II, p. 619. since the cloud did not cover the Tent of Meeting until the eighth day of the installation according to the opinion of our Rabbis;38“And it came to pass, on the eighth day … (Further 9:1). This was the first of Nisan, and the day was distinguished in ten different ways … It was the day on which the Divine Glory dwelt for the first time among the Israelites …” (Torath Kohanim, ibid.). and after this call Moses came into the innermost part of the Tent [i.e., the Holy of Holies], just as the Rabbis have interpreted:39Torath Kohanim at the beginning of Parshath Acharei, (further, 16:2): “Thy brother [Aaron] is under the command not to enter the holy place [except when it was his duty to officiate there], (further 16:2), but Moses is not included in this command.” “Aaron was not to enter [the Sanctuary except at the prescribed time], but Moses was not included in this command.” This is the plain meaning of this verse. I have explained it already above.40Exodus 40:34.
But our Rabbis have said41Torath Kohanim, Vayikra 1:7. that “all communications [that came to Moses], whether they are introduced by the word dabeir (speak), or by emor (say), or tzav (command), were preceded by a call,” that is to say, G-d said to him, ‘Moses, Moses’ and he answered, ‘Here am I.’42Exodus 3:4. This was a way of expressing affection and encouragement to Moses.43Accordingly, the call to Moses that is mentioned at the beginning of this book was not for the purpose of giving him permission to come into the Tent of Meeting, but rather to express G-d’s affection for Moses and His inspiriting him for the communication. If so, it stands to reason, Ramban continues, that this kind of call [“Moses, Moses”] came to him on all occasions when he received a Divine communication. The reason why it is mentioned specifically here, etc. (see text). Now according to this opinion, Scripture mentioned the expression [And He called unto him …] here, because it was the first communication that came to Moses from the Tent of Meeting, thus teaching us concerning all the other communications that such was His procedure with him all the time and with the whole Torah. The expression out of the Tent of Meeting refers according to the Rabbis to the preceding words, [the interpretation of the verse thus being]: “and He called unto him out of the Tent of Meeting; and the Eternal spoke to him in the Tent,” for Moses was already there [in the Tent].44For since the purpose of the call was not to give permission to Moses to enter, but rather to show him affection, the sense of the verse may then be explained as follows: “and G-d called him out of the Tent and He spoke to him in the Tent” where he already was. The explanation of the verse according to its plain meaning and sense is: “and the Eternal called unto Moses and spoke unto him, out of the Tent of Meeting.”
By way of the Truth, [the mystic teachings of the Cabala], this verse is like, And unto Moses He said: ‘Come up unto the Eternal.’45Exodus 24:1. Its secret is known from the Revelation on Mount Sinai46See Note 17 in Seder Yithro (Vol. II, p. 251). and the Ten Commandments. I have alluded to it already.45Exodus 24:1.
But our Rabbis have said41Torath Kohanim, Vayikra 1:7. that “all communications [that came to Moses], whether they are introduced by the word dabeir (speak), or by emor (say), or tzav (command), were preceded by a call,” that is to say, G-d said to him, ‘Moses, Moses’ and he answered, ‘Here am I.’42Exodus 3:4. This was a way of expressing affection and encouragement to Moses.43Accordingly, the call to Moses that is mentioned at the beginning of this book was not for the purpose of giving him permission to come into the Tent of Meeting, but rather to express G-d’s affection for Moses and His inspiriting him for the communication. If so, it stands to reason, Ramban continues, that this kind of call [“Moses, Moses”] came to him on all occasions when he received a Divine communication. The reason why it is mentioned specifically here, etc. (see text). Now according to this opinion, Scripture mentioned the expression [And He called unto him …] here, because it was the first communication that came to Moses from the Tent of Meeting, thus teaching us concerning all the other communications that such was His procedure with him all the time and with the whole Torah. The expression out of the Tent of Meeting refers according to the Rabbis to the preceding words, [the interpretation of the verse thus being]: “and He called unto him out of the Tent of Meeting; and the Eternal spoke to him in the Tent,” for Moses was already there [in the Tent].44For since the purpose of the call was not to give permission to Moses to enter, but rather to show him affection, the sense of the verse may then be explained as follows: “and G-d called him out of the Tent and He spoke to him in the Tent” where he already was. The explanation of the verse according to its plain meaning and sense is: “and the Eternal called unto Moses and spoke unto him, out of the Tent of Meeting.”
By way of the Truth, [the mystic teachings of the Cabala], this verse is like, And unto Moses He said: ‘Come up unto the Eternal.’45Exodus 24:1. Its secret is known from the Revelation on Mount Sinai46See Note 17 in Seder Yithro (Vol. II, p. 251). and the Ten Commandments. I have alluded to it already.45Exodus 24:1.
Kli Yakar
However, nevertheless, the soul also needs atonement, since it has been defiled in this afflicted body and cannot be atoned for through the animal soul because there is no similarity between them, as the spirit of man ascends upward and the spirit of the animal descends downward (Ecclesiastes 3:21). How could the perishable and temporary animal soul be a substitute for the eternal human soul? Therefore, the living God commanded to make the incense altar, which raises smoke and a pleasing aroma to the Lord to atone for the spirit of human beings that ascends upward like the smoke of the incense, and it too is perfumed with myrrh and frankincense (Song of Songs 3:6) of good deeds.
And to instruct, He placed in our hearts what is written (Exodus 30:36), You shall grind some of it fine, alluding to the soul that is the finest of the fine, which also needs atonement in order to elevate it to its source. The measurements of this altar prove this point, as it says one cubit in length and one cubit in width. Single cubits to atone for the soul which is called “unique” — just as the Holy One, blessed be He, is One, so is the soul unique. And two cubits its height — because the spirit of human beings is what rises upward to its place, beyond the place it has within the body.
The time of its burning is in the morning and evening, because the soul enters in the morning during one’s youth, the time of the rising of one’s sun, and in the evening it returns to its Father as in the days of its youth. And may the exit be like the entrance — without sin. The incense comes when he cleans the lamps in the morning, and in the evening when he lights the lamps. The appearance of evening and morning is true, as it relates to the lamp of God, the soul of man. For the morning is the time for cleaning God’s lamp, the human soul, to improve its deeds and cleanse itself from all rust and ash. And the evening, the time of one’s sunset, is the time for the soul’s ascension to its source. This incense comes to atone for the soul so that its departure from the world may be without sin, just like its entrance.
And to instruct, He placed in our hearts what is written (Exodus 30:36), You shall grind some of it fine, alluding to the soul that is the finest of the fine, which also needs atonement in order to elevate it to its source. The measurements of this altar prove this point, as it says one cubit in length and one cubit in width. Single cubits to atone for the soul which is called “unique” — just as the Holy One, blessed be He, is One, so is the soul unique. And two cubits its height — because the spirit of human beings is what rises upward to its place, beyond the place it has within the body.
The time of its burning is in the morning and evening, because the soul enters in the morning during one’s youth, the time of the rising of one’s sun, and in the evening it returns to its Father as in the days of its youth. And may the exit be like the entrance — without sin. The incense comes when he cleans the lamps in the morning, and in the evening when he lights the lamps. The appearance of evening and morning is true, as it relates to the lamp of God, the soul of man. For the morning is the time for cleaning God’s lamp, the human soul, to improve its deeds and cleanse itself from all rust and ash. And the evening, the time of one’s sunset, is the time for the soul’s ascension to its source. This incense comes to atone for the soul so that its departure from the world may be without sin, just like its entrance.
English Explanation of Mishnah Yoma
On other days he would take out [the cinders] with a silver coal-pan, and empty it into one of gold, but this day he took them out with a golden coal-pan and in it he brought them [into the Hekhal].
On other days he would take them up with a coal-pan containing four kabs, and empty it into one containing three kabs, but this day he took them out with one containing three kabs, and in it he brought them in. Rabbi Yose says: on other days he would take them out with a coal-pan containing one se’ah, and empty it into one containing three kabs, this day he took them out with one containing three kabs, and in it he brought them in.
On other days the pan was heavy, today it was light.
On other days its handle was short, today it was long.
On other days it was of yellowish gold, today of reddish gold, the words of Rabbi Menahem.
On other days he would offer half a mina in the morning and half a mina in the afternoon, today he adds also his two hands full.
On other days [the incense] was finely ground, but today it was the most finely ground possible.
Our mishnah teaches seven differences between how the incense was offered on Yom Kippur and how it was offered every other day. Many of these changes were done to make the work on Yom Kippur easier for the high priest. The others were done to highlight the importance of the day.
Section one: On other days he would take the cinders off the altar with a silver coal-pan and then transfer them into a gold coal-pan. This was done in order to preserve the gold coal-pan because putting it directly into the fire would damage it. The Talmud demonstrates from here that the Torah has mercy on Israel’s money and doesn’t require them to consistently make the most expensive expenditures possible (a lesson that I think we would do well to take to heart). However, on Yom Kippur in order to make things less complicated for the high priest, the coals were removed with gold-pan itself and brought into the Hekhal and later into the Holy of Holies in the same gold-pan.
Section two: On other days he would remove the coals with a coal-pan that held four kav (about 8 liters) of coals and then transfer the coals to a slightly smaller pan which held on three kav. The extra kav of coals would spill out and they would sweep them away into the water channel in the Temple courtyard. On Yom Kippur since only one pan was being used he only removed three kav. Rabbi Yose says that on other days he would remove one seah, which is an equivalent of six kav of coals. He agrees that on Yom Kippur he would remove only three kav.
Sections three and four: Both of these changes from the daily routine would make the removal of the coals easier for the high priest.
Section five: Red gold was considered more valuable than greenish gold. Therefore it was used on Yom Kippur but not during the rest of the year.
Section six: Every other day the high priest would make two incense offerings, each of incense weighing half a mina, the weight of fifty dinars in coins. These two incense offerings were done on the incense altar in the Hekhal. On Yom Kippur because there was a third offering inside the Holy of Holies, he would have to add two handfuls.
Section seven: The daily incense was finely ground but the special incense for Yom Kippur, that which will be brought into the Holy of Holies was ground even finer. This is because Leviticus 16:12, the chapter concerning Yom Kippur, emphasizes that the incense must be ground fine, which is understood to mean that it must be ground even finer than the regular incense mentioned in Exodus 30:36 which also must be ground fine.
On other days he would take them up with a coal-pan containing four kabs, and empty it into one containing three kabs, but this day he took them out with one containing three kabs, and in it he brought them in. Rabbi Yose says: on other days he would take them out with a coal-pan containing one se’ah, and empty it into one containing three kabs, this day he took them out with one containing three kabs, and in it he brought them in.
On other days the pan was heavy, today it was light.
On other days its handle was short, today it was long.
On other days it was of yellowish gold, today of reddish gold, the words of Rabbi Menahem.
On other days he would offer half a mina in the morning and half a mina in the afternoon, today he adds also his two hands full.
On other days [the incense] was finely ground, but today it was the most finely ground possible.
Our mishnah teaches seven differences between how the incense was offered on Yom Kippur and how it was offered every other day. Many of these changes were done to make the work on Yom Kippur easier for the high priest. The others were done to highlight the importance of the day.
Section one: On other days he would take the cinders off the altar with a silver coal-pan and then transfer them into a gold coal-pan. This was done in order to preserve the gold coal-pan because putting it directly into the fire would damage it. The Talmud demonstrates from here that the Torah has mercy on Israel’s money and doesn’t require them to consistently make the most expensive expenditures possible (a lesson that I think we would do well to take to heart). However, on Yom Kippur in order to make things less complicated for the high priest, the coals were removed with gold-pan itself and brought into the Hekhal and later into the Holy of Holies in the same gold-pan.
Section two: On other days he would remove the coals with a coal-pan that held four kav (about 8 liters) of coals and then transfer the coals to a slightly smaller pan which held on three kav. The extra kav of coals would spill out and they would sweep them away into the water channel in the Temple courtyard. On Yom Kippur since only one pan was being used he only removed three kav. Rabbi Yose says that on other days he would remove one seah, which is an equivalent of six kav of coals. He agrees that on Yom Kippur he would remove only three kav.
Sections three and four: Both of these changes from the daily routine would make the removal of the coals easier for the high priest.
Section five: Red gold was considered more valuable than greenish gold. Therefore it was used on Yom Kippur but not during the rest of the year.
Section six: Every other day the high priest would make two incense offerings, each of incense weighing half a mina, the weight of fifty dinars in coins. These two incense offerings were done on the incense altar in the Hekhal. On Yom Kippur because there was a third offering inside the Holy of Holies, he would have to add two handfuls.
Section seven: The daily incense was finely ground but the special incense for Yom Kippur, that which will be brought into the Holy of Holies was ground even finer. This is because Leviticus 16:12, the chapter concerning Yom Kippur, emphasizes that the incense must be ground fine, which is understood to mean that it must be ground even finer than the regular incense mentioned in Exodus 30:36 which also must be ground fine.
Bartenura
프리미엄 회원 전용Commentary
프리미엄 회원 전용Rashi
דקה [AND HIS HANDS FULL OF INCENSE OF AROMATICS] FINE — Why is it stated that it shall be fine? Was not all incense fine, for so it is said, (Exodus 30:36) "And thou shall rub some of it very fine” - ? But it is intended to teach that it (the incense used on the Day of Atonement) was to be of the very finest powder, for on the Eve of the Day of Atonement it (the ordinary incense) was put again into the mortar in order that it should be again beaten into a finer powder. (Sifra, Acharei Mot, Chapter 3 8-9; Keritot 6b; Yoma 45a).