출애굽기 6:26의 인용 해설

ויקדש אותו “He sanctified it;” according to Rashi, this refers to the fact that the manna would not descend to earth on that day. [Maybe Rashi means that the Sabbath rest is observed also in the celestial regions. Ed.] If you were to counter that on festival days the manna did not descend either, as we read in Exodus 6,26: וביום השביעי לא יהיה בו , and our sages in the Mechilta, (according to Rashi) claim that this verse was written only in order to include the day of Atonement and the other Festivals as days on which no manna descended, we have to remember that the festivals are frequently also referred to as Sabbaths, so that there was no need for a special verse to include those days as days on which the manna would not descend. A different exegesis of these words: the meaning of “He sanctified it,” is that no creative activity was to be performed on that day, seeing that the Creator Himself had abstained from carrying out such an activity on that day. The idea that a day known as שבת must be sanctified even if it is not the seventh day of the week, is demonstrated when the Torah in Leviticus 23,3 calls that day שבת שבתון, before adding that this is the reason that no work may be performed on it. The day of Atonement is also called שבת שבתון (Leviticus 16,31) although most of the time it does not occur on the seventh day of the week. It makes sense therefore that because it is also a שבת שבתון, the rules about work prohibition are identical to those occurring every week on the seventh day.

ראשו על כרעיו ITS HEAD WITH ITS LEGS — One roasts it all in one, with its head and with its legs and with its inward parts, and one places its entrails inside it after having rinsed them (Pesachim 74a). The expression על קרבו, is like the expression, (Exodus 6:26) “על צבאותם”, which is the same as בצבאותם, “with their hosts”, which means, “just as they are” (every one of the Israelites). So, too, this phrase means: they shall roast the flesh just as it is — all its flesh, whole.

V. 26. וידבר ד׳ וגו׳. Verse 11-25 enthielten nur die Mitteilung an Mosche über die nun bevorstehende Zukunft des Volkes im allgemeinen. Hier die nähere Bestimmung im einzelnen. Sie wird an Mosche und Aharon gerichtet, die beide zusammen ja (Schmot 6, 26) als Führer des Volkes bestellt waren, dessen ferneres Geschick eine so verhängnisvolle Änderung erleiden sollte, und denen zusammen die Aufgabe zu erteilen war, das Volk diese Änderung aus dem rechten Gesichtspunkte begreifen und beherzigen zu lassen.

ועל חרבך—The phrase is equivalent to בחרבך BY THY SWORD. The word על is sometimes used instead of the prefix ב, as (Ezekiel 33:26) “Ye stand by your sword (על חרבכם)”, which is the same as בחרבכם; (Exodus 6:26) “by their hosts (על צבאותם), which is the same as בצבאותם.