Cytowanie Komentarza do Kapłańska 16:34

יום הכפיורים אסור באכילה ובשתיה – even though that regarding eating and drinking [on Yom Kippur] which are punishable by extirpation, because the Mishnah is required to teach the rest of the “afflictions” that lack [the punishment of] extirpation, it is taught [in the Mishnah] that it is prohibited. And these five afflictions correspond to the five [times] affliction is written in the Torah, of “The Sabbath of complete rest” of the Torah portion “Say to the Kohanim” (Leviticus 23:32) and “The Sabbath of Complete Rest” of “Aharei Mot/After the Death” (Leviticus 16:31), and “on the tenth day of the seventh month” (Numbers 29:7) of the Book of Numbers and “Mark the tenth day of this seventh month” (Leviticus 23:27) of “Speak to the Kohanim” (EMOR), and “This shall be to you for a law for all time” (Leviticus 16:34) of Ahahrtei Mot, in all of them, it is written, "תענו ועניתם"/”you shall afflict” (singular and plural), and these of our Mishnah are also five forms of affliction, as drinking and eating are considered as one.

Jehuda erklärt sie für tauglich. Im פרה אדומה-Abschnitt heisst es: ונתתם ״אותה„ אל אלעזר הכהן. Im Talmud (Joma 22 b) wird das אותה dahin ausgelegt, dass nur bei dieser ersten פרה אדומה ein Eleasar, der zwar nicht der Hohepriester — denn damals lebte noch Ahron — aber doch ein Priester-Vorsteher (סגן הכהנים) war, die Handlungen vollziehen sollte, bei allen nachfolgenden פרות אדומות dagegen sollte diese Bestimmung keine Geltung haben. Das ist nun nach der einen Ansicht im Talmud dahin aufzufassen, dass nur bei dieser ersten פרה אדומה Eleasar der ausführende Priester sein sollte, obgleich er nicht der Hohepriester war, bei allen anderen nachfolgenden dagegen durfte es nur der Hohepriester sein, weil die ganze Vorschrift über die פרה אדומה in der Schrift eine חוקה genannt wird (Num. 19, 1) wie die über den Opferdienst des Versöhnungstages (Lev. 16, 34), und dieser nur durch den Hohepriester ausgeführt werden durfte. Nach der anderen Ansicht dagegen soll es besagen, dass nur bei dieser ersten פרה אדומה nur Eleasar, weil er ein Vorsteher der Priester war, der ausführende Priester sein durfte, nicht aber ein gewöhnlicher Priester, bei allen nachfolgenden dagegen auch ein gewöhnlicher Priester der ausführende sein durfte.

SPEAK UNTO THE CHILDREN OF ISRAEL. The priests have no greater duties with regard to the festivals than the Israelites, therefore He did not admonish Aaron and his sons in this section, but the children of Israel, a term which includes all of them together, since He did not explain the Additional Offerings [for the festivals] in this section.¹⁶⁶These are found in Numbers beginning with 28:9 up to the end of Chapter 29. However, He mentioned the festivals here in Torath Kohanim (i.e. Book of Leviticus) because they are days of offerings, and He alludes to them, just as He said, And ye shall bring an offering made by fire unto the Eternal,¹⁶⁷Further, Verse 8, etc. and at the end of this section He states, These are the appointed seasons of the Eternal, which ye shall proclaim to be holy convocations, to bring an offering made by fire unto the Eternal, a burnt-offering, and a meal-offering, a peace-offering, and drink-offerings.¹⁶⁸Ibid., Verse 37. He did not, however, prolong the subject by explaining the Additional Offerings, since He did not want them to be binding upon the children of Israel when in the desert, and after He had counted [at the end of the desert period] those who were to come into the Land, as narrated in the Book of Numbers,¹⁶⁹Numbers 1:1-47. Literally: “the fifth of the census,” meaning that one [of the Five Books of Moses] which begins with the census [taken in the second year after the exodus]. and He commanded, Unto these the Land shall be divided,¹⁷⁰Numbers 26:53. He then explained all the Additional Offerings in the section of Pinchas, which they were to offer in the Land immediately and throughout the generations. Therefore He said [here in this Book of Leviticus] with reference to [the Service on] the Day of Atonement, And he [i.e., Aaron] did as the Eternal commanded Moses,¹⁷¹Above, 16:34. meaning that he did so in the desert [but the Additional Offerings for the other festivals were not binding in the desert].
Now He mentioned in this section the “he-lamb of the sheaf”¹⁷²Further, Verse 12. and the two lambs of the Festival of Shevuoth,¹⁷³Ibid., Verse 19. because it is well-known that they were binding only in the Land, since they are brought on account of the bread [of the first-fruits]¹⁷⁴Ibid., Verse 20. So also the he-lamb of the sheaf came on account of the meal-offering of the omer (Verse 12) which was binding only in the Land of Israel. concerning which He said, When ye are come into the Land which I give unto you, and shall reap the harvest thereof,¹⁷⁵Ibid., Verse 10. but the observance of the days themselves [as festivals] was binding immediately.
He mentioned the Sabbath¹⁷⁶Verse 3. among the appointed seasons which ye shall proclaim to be holy convocations,¹⁷⁷In Verse 2 before us. [although the Sabbath is not proclaimed by the children of Israel, since its sanctity has been affirmed by G-d and is fixed throughout the generations], because it is also “an appointed day” [invariably fixed by G-d as the holy day] and we may thus refer to it as “a holy convocation.” Afterwards, He separated the rest of the festivals from the Sabbath, saying of them which ye shall proclaim in their appointed season,¹⁷⁸Verse 4. meaning on whatever day of the week they happen to fall, but the Sabbath is fixed and occurs [always] on the same day, hence it is not necessary that we proclaim it in its season.¹⁷⁹Hence in Verse 2 before us which includes the Sabbath among “the appointed seasons,” it says only which shall ye proclaim to be holy convocations, but does not add the expression “in their season,” for this means on whatever day they may happen to fall, whereas the Sabbath is always on a fixed day of the week. And in the opinion of our Rabbis,¹⁸⁰Torath Kohanim, Emor 9:5. which ye shall proclaim in their appointed season alludes to the intercalations [of an extra month in a leap year] so that you proclaim them as festivals.¹⁸¹That is to say, if for any reason the Great Court decided that the year be intercalated with an extra month, it admits of no doubt, and the appointed seasons of the Eternal are shifted accordingly.
The correct interpretation appears to me to be that the meaning of the verse The appointed seasons of the Eternal, which ye shall proclaim to be holy convocations, even these are My appointed seasons,¹⁷⁷In Verse 2 before us. is that it refers [only] to the festivals mentioned further on in the sections: In the first month etc.¹⁸²Verse 5. [but it does not refer to the Sabbath]. It is for this reason that He states there once again, These are the appointed seasons of the Eternal,¹⁷⁸Verse 4. because He had interrupted with the subject of the Sabbath. Thus He states, The appointed seasons of the Eternal, which ye shall proclaim to be holy convocations, even these are My appointed seasons,¹⁷⁷In Verse 2 before us. meaning that no manner of servile work [be done on them], but the Sabbath you are to keep, making it a Sabbath of solemn rest¹⁷⁶Verse 3. from all manner of work¹⁸³See Ramban further in Verse 7 for the difference between “no manner of ‘m’lecheth avodah’ (servile work)” found in connection with the festivals, and “no manner of ‘m’lachah’ (work)” stated in connection with the Sabbath. whatsoever, for He admonishes concerning the Sabbath many times. He further alludes here [to the law that even] when the Sabbath falls on one of [the days of] the festivals, we must not suspend [the law of the Sabbath] so that the preparation of food be permitted on it [as it is on a festival day when it falls on a weekday, but instead it is prohibited]. A similar case [where the phrase these are refers to the continuation of a subject which had previously been mentioned, because in the middle Scripture interrupts with another subject], is the verse, These are the words which the Eternal hath commanded, that ye should do them,¹⁸⁴Exodus 35:1. which refers to the Tabernacle and its vessels which he [Moses] will mention in the second section, and [in the next verses] he interrupts with the Sabbath: Six days shall work be done, and on the seventh day there shall be to you a holy day etc.;¹⁸⁵Ibid., Verse 2. and then he again says, This is the thing which the Eternal commanded … Take ye from among you an offering,¹⁸⁶Ibid., Verses 4-5. this being the [same] command that Scripture had mentioned at the beginning, but because it was interrupted with another subject, Scripture had to start from the beginning again.
Proof for this interpretation is that He does not mention [here] in the case of the Sabbath, and ye shall bring an offering made by fire unto the Eternal as He mentions at each and every festival,¹⁶⁷Further, Verse 8, etc. and at the end of the section He states, These are the appointed seasons of the Eternal, which ye shall proclaim to be holy convocations, to bring an offering made by fire unto the Eternal … beside the Sabbaths of the Eternal.¹⁸⁷Further, Verses 37-38. [This shows] that the Sabbaths are not included within the terms of the appointed seasons of the Eternal. A further proof is that in the second section [i.e., in Verse 4 where He reverts to the festivals after having mentioned the Sabbath], He does not say, And the Eternal spoke unto Moses, saying, as He says in the case of each and every festival;¹⁸⁸Ibid., Verse 9, etc. for the first communication [to Moses] was indeed concerning the commandments of the festivals, but He mentioned the Sabbath in order to exclude from it the law of the festivals [i.e., that when the Sabbath coincides with a festival, the preparation of food which is permitted on a festival day, is forbidden since it is also a Sabbath, as explained above], but not in order to explain its commandments and laws [and therefore there was no need to repeat the verse, And the Eternal spoke unto Moses, saying]. This is the reason why He does not state [here] about the Sabbath And ye shall bring an offering made by fire unto the Eternal, as He states concerning the festivals,¹⁸⁹This is because His intention in mentioning the Sabbath was not to explain all its commandments and laws, but only to exclude etc. (as explained in the text). and He mentions it at the end together with the vow-offerings and the freewill-offerings¹⁹⁰Further, Verse 38: beside the Sabbaths of the Eternal … and beside all your vows, and beside all your freewill-offerings. which are not mentioned here, as I have explained [above]. And this is the intention of the interpretation of the Sages,¹⁹¹Torath Kohanim, Emor 9:7. who said: “What has the matter of the Sabbath to do with the festivals? etc.,” since the Sabbath is not included at all in the terms of the appointed seasons of the Eternal, but Scripture only put them in juxtaposition [for the reason mentioned above].
The meaning of ‘mikra’ei kodesh’ (holy convocations), is that all people should come together on that day and be assembled to sanctify it, for it is a commandment upon Israel to be gathered together in G-d’s House on the festival day to hallow it publicly with prayer and praise to G-d, and with clean garments, and to make it a day of feasting, as it is said in the tradition,¹⁹²The Hebrew word is kabalah, and is here understood as referring to a Scriptural passage outside the Five Books of Moses. This usage of the word is found already in a Mishnah in Taanith 15 a. Go your way, eat the fat, and drink the sweet, and send portions unto him for whom nothing is prepared, for this day is holy unto our Lord; neither be ye grieved, for the joy of the Eternal is your strength.¹⁹³Nehemiah 8:10. Thus the expression mikra kodesh (a holy convocation) is similar to: ‘kru’ei’ (those called) of the congregation;¹⁹⁴Numbers 1:16. afterwards they eat ‘ha’kru’im’ (they that are called).¹⁹⁵I Samuel 9:13. Similarly, over the whole habitation of Mount Zion, and over ‘mikra’eha’,¹⁹⁶Isaiah 4:5. meaning the places where they are called to, and where those called of the congregation assemble. Onkelos, however, [in rendering the Hebrew mikra’ei kodesh as m’arei kadish — ”holy events”], understood [the word mikra’ei] as similar to the expression that which ‘yikra’ (shall befall) you in the end of days,¹⁹⁷Genesis 49:1. an expression of “event,” meaning that whenever the festivals occur, you should make them holy. And our Rabbis of blessed memory have said:¹⁹⁸Sifre, Pinchas 147. “Proclaim them with [special] food and drink and clean garments;” that is to say, the nature of these [festival] days should not be to you like that of other days, but instead you should make them occasions of holiness, changing them by food and dress from the common to the holy. This is also the opinion of Onkelos [who translated mikra’ei kodesh as “holy events”].