Комментарий к Шмот 30:7

בהטיבו WHEN HE TRIMMETH — This word is an expression for cleansing the bowls of the candelabrum from the ashes of the wicks which had burnt out during the night; and he used to clean them (the lamps) out every morning.

AND AARON SHALL BURN THEREON INCENSE. This commandment [of burning the incense] did not devolve upon the High Priest alone, but was also incumbent upon the common priests, as is the law of the lighting of the lamps mentioned right beside it, [every morning, when he dresseth the lamps], although of that too it says, And when Aaron lighteth the lamps,²⁴³Verse 8. and yet it does not apply to the High Priest alone, as He said above, Aaron and his sons shall set in order.²⁴⁴Above, 27:21. Therefore I do not know why He mentioned Aaron in both of them, and did not say “the priest” [which would signify any — even a common-priest]. Perhaps it is because of Scripture’s statement further, And Aaron shall make atonement upon the horns of it once in the year,²⁴⁵Further, Verse 10. which was done by Aaron only, [because the reference there is to the Service on the Day of Atonement which could be performed only by the High Priest — therefore He also mentioned the name of Aaron in the verse before us and in the following verse]. Or it may be that He hinted that it was to be Aaron who [at the first time] was to begin the burning of the incense and the lighting of the lamps. Similarly at the end of Seder Emor el hakohanim He said, Aaron shall set in order,²⁴⁶Leviticus 24:3. and He did not mention his sons, because it was Aaron who performed it first. The phrase a statute forever mentioned there,²⁴⁶Leviticus 24:3. refers to the commandment [of kindling the lamps, and does not mean that it is a statute forever that only the High Priest do it].

והקטיר עליו אהרן קטורת סמים, “Aaron is to burn up on it the incense comprised of a variety of spices.” Nachmanides writes that contrary to first impressions, the command to offer the incense was not addressed to Aaron in his capacity as the High Priest, exclusively, but in his capacity as representative of the priesthood. The same holds true for the lighting of the menorah, which is mentioned immediately after this verse, and where the Torah also mentions Aaron by name, although he was not the only one authorized to perform this service. In that instance, the Torah adds that Aaron’s sons were charged with performing this task. (compare 27,21) I do not know why the High Priest Aaron has been mentioned twice, both with the incense and the lighting of the lamps on the menorah, nor does the Torah refer to him with the definitive article, i.e. הכהן. Perhaps, seeing that in verse 10, where the Torah describes Aaron as bringing atonement by way of the animals’ horns, once a year, only Aaron (i.e. the High Priest) is meant, we might have concluded that the same applies to the burning of incense on the golden altar, seeing the Torah also at the legislation about the kindling of the lamps refers to Aaron without mentioning his sons (Leviticus 24,2). We might have been misled, therefore at the end of that legislation, when the Torah speaks of חוקת עולם, an enduring statute, these words refer to the legislation itself, not to who is to kindle the lamps. Aaron was singled out because he was the first one to ever kindle that menorah, but other priests were allowed to do it subsequently.

בבקר בבקר, “morning after morning.” in connection with the daily communal offering known as תמיד, the Torah uses the word “morning” only once. We read in Numbers 28,4 את הכבש אחד תעשה בבקר. The reason was that the incense would be offered before the תמיד sacrifice of the morning, so that it was not the first offering of the day.

VV. 7 u. 8. Es ist tief charakteristisch, und haben wir dies bereits oben zu Kap. 27, 20 bemerkt, dass der "Dienst der Leuchte" und das "Opfern des Räucherwerks" die nationale Geistesarbeit und die idealste Tatvollendung, Hand in Hand gehen. Ja, דישון מזבת הפנימי, die Bereitstellung des inneren Altars für die idealste ניחוח-Spende, geht der הטבת הנרות, der Bereitstellung des Leuchters voran, und nach den הכמים (Joma 14 b) wird sie am Morgen inmitten der Bereitmachung des Leuchters vollzogen, מפסיק בקטרת בין הטבת חמש נרות להטבת ב׳ נרות, und ebenso geht abends das קטרת dem Anzünden der Lampen voran (daselbst 15 a). Die höchste sittliche Vollendung der praktischen Tatenweihe muss von vornherein der jüdischen Geistesentwickelung als Ziel vorschweben, sie allein gibt der Entwicklung des Geistes ihren Wert. Genialität ist im jüdischen Lebensheiligtum kein Freibrief für Nichtachtung des Sittengesetzes, vielmehr ist die höchste Sittlichkeit die Wardeiung der höchsten Geistigkeit, und nur in ihr und durch sie hat sich der Adel des Geistes zu bewähren und seine Echtheit darzutun. Bedeutsam beginnt die "Ordnung" תצוה, dieses Kapitel über die jüdische Priesterweihe, mit dem Dienste des Lichtes und schließt mit dem Dienste der idealsten ניחוח-Spende, beide in inniger Vereinigung machen den Priester zum Priester.

והקטיר עליו אהרן קטורת, “and Aaron shall burn on it the incense;” the word “Aaron” cannot be understood literally, as he would not live forever. Even during his lifetime, his sons, i.e. ordinary priests, were permitted to offer incense on this altar. The reason he has been mentioned by name is that according to the Talmud in tractate Yuma, folio 26, whenever the High Priest demanded to offer the incense he took precedence over ordinary priests. The Talmud there describes the procedure used to determine which priest would be chosen each day for that task. One of the most important factors in choosing such a priest was if he had never had the opportunity to perform that duty he was given preference over his colleagues. There was a tradition according to which priests who had performed this duty would become wealthy. Normally, lots were drawn between the priests on duty on that particular day. Lighting the menorah, also described as being performed by Aaron in Exodus 27,21, was also permitted to be performed by ordinary priests, seeing that both Aaron and his sons are mentioned in that context.

והקטיר עליו אהרן, “and Aaron would burn incense on it;” here Aaron, i.e. the High Priest is meant in his capacity as High Priest. Other priests were also allowed to burn incense on the golden altar; [in fact the honour was highly prized, and was distributed by means of a lottery. Ed.]

הנרת THE LAMPS — luces in old French And this is the meaning of נרות whenever it is mentioned in connection with the candelabrum, except in any passage where the term העלאה “causing to ascend” (any verbal form which is the Hiphil of עלה), which denotes lighting is used, and there it signifies “lights”, (The translation here is therefore: “when he cleans out the lamps”, not “when he trims the lights”).

That is that He commanded the priests to kindle the lamps regularly in front of the Lord. And that is His, may His name be blessed, saying, "Aharon and his sons shall set them up" (Exodus 27:21)." And this is the commandment of arrangement of the lamps. And the laws of this commandment have already been explained in the eighth chapter of Menachot, in the first chapter of Yoma and in Tractate Tamid. (See Parashat Tetzaveh; Mishneh Torah, Daily Offerings and Additional Offerings 3.)

That is that He commanded the priests to burn incense every day twice on the golden altar. And that is His, may He be blessed, saying, "On it Aharon shall burn incense of spices: he shall burn it every morning when he arranges the lamps" (Leviticus 30:7). And the regulations of this commandment and the process of burning every day have already been explained at the beginning of Keritot and various places in Tractate Tamid. (See Parashat Tetzaveh; Mishneh Torah, Daily Offering and Additional Offerings 3.)