Komentarz do Liczb 28:3

ואמרת להם AND THOU SHALT SAY TO THEM — This is an instruction to the Beth Din (Sifrei Bamidbar 142:3).

-4. ואמרת להם זה האשה, "You shall say to them 'this is the fire-offering,' etc." G'd repeats once more: ואמרת. Why? The words זה האשה also do not seem called for. It appears the Torah wanted to make sure we would not think that the single sheep to be offered was a minimum only and that if the priests decided to, they could offer any number of sheep. The Torah therefore wrote "tell them only this is the fire-offering," i.e. only one sheep, neither more nor less. The same applied to the sheep to be offered in the evening. We must understand verse 3 as telling us that this sacrifice had to be offered on a daily basis. Verse 4 tells us that only the quantity specified by the Torah here and none other was acceptable for this type of sacrifice.

ואמרת להם, “you shall say to them.” This is a warning to the Court (Sifri).
זה האשה, “this is the fire offering;” seeing the paragraph had commenced with the words: “My offering, קרבני, why did the Torah now call it אשה? The fact is that the word is the explanation of לחמי לאשי, אשר תקריבו לה', for the requirement of Hashem, i.e. it must not be disqualified by inadmissible thoughts during its presentation, פגול. כבשים, “sheep,” no other animals. בני שנה, ”one year old;” i.e. not a day older than one year old but as young as eight days. תמימים, “unblemished.” This is the corollary of Leviticus 22,21: “it shall not be blemished.” The word תמימם is spelled here with the letter י before the final ם missing. This indicates that both these sheep should be identical. [This is a conjecture in the Talmud Yoma 62b which is ultimately rejected]. There were to be a total of 730 such sheep for the year, assuming the year had 365 days [as opposed to the lunar year which on average has 354 days]. The number 730 is alluded to in the first letters of the words תמימם שנים ליום.
שנים ליום, “two per day.” The two offerings may be viewed as advocates, pleading the case of the Jewish people before a heavenly tribunal; the site where these two sheep were being slaughtered corresponded to the relative motion of earth to sun during the day, the morning sacrifice at the north-west corner of the courtyard, the afternoon sacrifice at the north-east corner.
עולה תמיד, “a permanent burnt-offering.” This offering will always function as advocate on behalf of the Jewish people.
ליום עולה, “for the day a burnt-offering” [This contradicts the cantillation. Ed.]. According to Yuma 10 when the dawn rose the lookout in the Temple would call out ברק ברקאי, “the morning-star is shining.” This is the reason why the expression עולה was not mentioned in what appears to be a parallel passage in Exodus chapter 29.

This is an admonishment to the Beis Din. Meaning, an admonishment to Beis Din, that they should warn Yisroel regarding the constant burnt-offering. For if not so, why repeat, “Say to them”?

V. 3. ואמרת להם. Durch diese Wiederholung ist das vorhergehende צו וגו׳ ואמרת וגו׳ zu einem besonderen Ausspruch erhoben und eben damit, wie bemerkt, die Verpflichtung der Gesamtheit für das Tamidopfer als besonderes Augenmerk der Gesetzgebung gekennzeichnet. זה האשה וגו׳, verglichen mit Schmot 29, 38, ist dort die Tendenz, das Tamidopfer als Verwirklichung des Altarzweckes zu bezeichnen, während es hier in seiner Bedeutsamkeit für das stets wach zu haltende Nationalbewusstsein besprochen wird. Als solches wird sein Charakter אשה und עולה hervorgehoben: Hingeben an das Gesetzesfeuer, an die leuchtende, läuternde und belebende Macht des Gesetzes, und eben darin und damit ewiges Fort- und Hinanschreiten zu Gott und der von Ihm gewiesenen Höhe der Bestimmung, אשה und עולה, das sind die beiden Grundgedanken, welche durch das Tamid als der Nationalgedanke in jeder jüdischen Brust belebt und ewig wach gehalten werden sollen. Und durch זה האשה werden beide כבשים, das Morgen- und Abendopfer, sofort als ein Opfer, eine Gottes Nähe suchende Feuerhingebung begriffen. Es ist durchaus nur ein und derselbe Lebensgedanke, der uns tags und nachts zu erfüllen hat, wie es nur ein und derselbe Gott ist, von dem der Tag wie die Nacht stammt und welchem beide Lebensgestaltungen, die Tag- und die Nachtseite unseres irdischen Daseins angehören. Beide zusammen bilden ja überhaupt unseren einheitlichen Lebenstag, dessen zweiteiliger und doch einheitlicher Wechselgestaltung eben die שני כבשים entsprechen sollen, wie durch das שנים ליום ausgedrückt ist (siehe Schmot daselbst). Der Tendenz dieser wiederholten Anordnung des Tamidopfers entsprechend, ist auch das תמימים, die Forderung der "Ganzheit" unserer Hingebung hervorgehoben.

שנים ליום This may be understood according to its plain sense: TWO [LAMBS] FOR EACH DAY, But in the main it is intended to teach that they should be slaughtered at a spot opposite the day (i.e. the sun) — the morning continual offerings at the west and that of the evening at the east of the rings fixed in the ground and in which were inserted the animals feet (Sifrei Bamidbar 142:3; Yoma 62b).

Like the plain interpretation. Meaning: Two each day; one in the morning and one in the evening.

That they should be slaughtered towards the sun. For if not so, why is it necessary to say “two each day”? Since it says, “You shall offer the one lamb in the morning” (v. 4) why did the Torah say, “Two each day”? Rather it means כנגד היום [lit. "opposite the day"] which means opposite the sun.

To the east of the rings. Meaning: [They should be slaughtered] near the rings which were in the east, in order to be opposite the sun so that no one would say that they were serving the sun. The rings mentioned here are the rings that Yochanan the Kohein Gadol established in the area of the courtyard used for slaughtering. They were inserted into the ground and the legs of the animals were fastened to them during the slaughter…