וְאַתָּ֨ה בֶן־אָדָ֜ם קַח־לְךָ֣ ׀ חֶ֣רֶב חַדָּ֗ה תַּ֤עַר הַגַּלָּבִים֙ תִּקָּחֶ֣נָּה לָּ֔ךְ וְהַעֲבַרְתָּ֥ עַל־רֹאשְׁךָ֖ וְעַל־זְקָנֶ֑ךָ וְלָקַחְתָּ֥ לְךָ֛ מֹאזְנֵ֥י מִשְׁקָ֖ל וְחִלַּקְתָּֽם׃
И ты, сын человеческий, возьми себе острый меч, как парикмахер'бритву возьми себе и наложи на голову твою и на бороду твою; затем возьмите весы, чтобы взвесить, и разделите волосы.
Ramban
SNAPIR V’KASKESES’ (FINS AND SCALES). “Snapirim — these are what [the fish] swim with. Kaskeses — these are the scales attached to [the body of the fish].” This is Rashi’s language, and so also it is found in the Gemara of Tractate Chullin.186Chullin 59 a. But you should not [be led to] understand from their language that these scales are really [inflexibly] fixed to their bodies and attached to the skin of the fish [so that they do not come off at all]. Rather, they are called “fixed” because they do not move to and fro from the fish, nor do they quiver as do the fins. They are the round coverings, the plates of which are like finger-nails, and they can be removed from the skin of the fish by hand or knife. But those [scales] which are fixed and attached to the skin of the fish and cannot be removed from the skin at all, are not kaskeses (scales), and the fish [which has them] is prohibited food. It is for this reason that the Sages in the Gemara187Ibid., 66 b. See in Exodus, Seder Bo, p. 132, for meaning of the word “Gemara.” said that “Kaskeses is the cover of the fish.” In the words of the Tosephta:188Tosephta Chullin 3:27. See above, Note 101 for meaning of the term “Tosephta.” “The kaskasim are those [objects] which cover the fish, and the snapirim are those with which the fish moves.” This is also the translation of Onkelos, who rendered the word kaskeses as klippin, [which means literally “shells”], for they are the “shells” of the fish which can be taken off and peeled away like the bark of trees and the peel of fruits. Such is also the meaning of the verse stating, and he [Goliath] was clad with a coat of ‘kaskasim’,189I Samuel 17:5. for all their [war-] coats were made of rings, and some people made “scales” in them in order to close up the openings of the rings, so that thin arrows should not be able to penetrate them, and it was those “scales” that were called kaskasim. The Sages also mentioned them in the Gemara [Tractate Sanhedrin] in the Chapter Cheilek:190Literally: “A share” — “All Israel have a share in the World to Come” — Sanhedrin 95 b. The reference there is to Sennacherib, king of Assyria, who brought to his siege of Jerusalem countless thousands of trained soldiers “all dressed in coats of mail etc.” “Dressed in coats of mail made with scales.” Now Jonathan the son of Uziel191See Genesis, Vol. I, p. 127, Note 152. translated [in the above-mentioned verse concerning Goliath that he was clad with] “a coat of galbin,” this being of the expression, the razor of ‘hagalabim,’192Ezekiel 5:1. which are “leather workers.” [By so translating, Jonathan thus] intended to say that the covering at the openings of the rings in this coat of mail was like that of the scales on a skin of a fish, as they used to boil hard skin and cover the coats of armor with them, a practice they do to this day. Understand this.
The reason why fins and scales [are signs of permissibility as food] is that those fish which have them always dwell in the upper clear waters, and they are sustained through the air that enters there. Therefore their bodies contain a certain amount of heat which counteracts the abundance of moistness [of the waters], just as wool, hair and nails function in man and beast. Those fish which have no fins and scales always dwell in the lower turbid waters, and due to the great abundance of moistness and gatherings of water there, they cannot repel anything. Hence they are creatures of cold fluid,193See in Seder Vayikra, Note 264. which cleaves to them and is therefore more easily able to cause death, and it [the cold fluid] does in fact cause death in some waters, such as stagnant lakes.
The reason why fins and scales [are signs of permissibility as food] is that those fish which have them always dwell in the upper clear waters, and they are sustained through the air that enters there. Therefore their bodies contain a certain amount of heat which counteracts the abundance of moistness [of the waters], just as wool, hair and nails function in man and beast. Those fish which have no fins and scales always dwell in the lower turbid waters, and due to the great abundance of moistness and gatherings of water there, they cannot repel anything. Hence they are creatures of cold fluid,193See in Seder Vayikra, Note 264. which cleaves to them and is therefore more easily able to cause death, and it [the cold fluid] does in fact cause death in some waters, such as stagnant lakes.
Rashi
rays Heb. חדודי, like a sharp sword, which is sharpened, bright, and whitened. Because of this, he calls rays חַדוּדֵי.
Ramban
FOR IF THOU LIFTETH UP ‘CHARB’CHA’584Literally: “thy sword.” The significance of it is explained further on in the text. (THY IRON TOOL) UPON IT THOU HAST PROFANED IT. This is to prohibit the touching of the stones of the altar with an iron tool, just as He said, Thou shalt build the altar of the Eternal thy G-d of unhewn stones;585Deuteronomy 27:6. thou shalt lift up no iron tool upon them.586Ibid., Verse 5. He mentioned iron here by the term cherev (sword), because all iron tools that have sharp edges are called cherev. Thus it is said of a sword, And Ehud made him ‘cherev’ (a sword) which had two edges;587Judges 3:16. and of a blade it is said, Take thee a sharp ‘cherev’ (sword).588Ezekiel 5:1. Of hatchet and hammers with which a building is demolished it is said, And he shall break down thy towers ‘b’charbothav’ (with his axes).589Ibid., 26:9. Similarly, an iron tool with which stones are cut is called cherev.
According to our Rabbis,592Mechilta on the verse here. the reason for the commandment [against building an altar of stones which have been touched by iron] is the glorification of the altar: [It is not right] that that which shortens life [i.e., iron] is to be lifted up against that which prolongs life. Rabbi Abraham ibn Ezra said that this is in order that the chips of the stones should not remain in the dunghills, while part of them [i.e., the stones] is built into G-d’s altar, or that the chips should not be taken to make an altar for the idols, since their worshippers might do so, hoping that perhaps this will bring them success. And the Rabbi [Moshe ben Maimon] wrote in Moreh Nebuchim593Guide of the Perplexed, III, 45. that this prohibition is an extraordinary precaution against making stones into certain shapes, thus being hewn stones, for such was the custom of the heathens [to build their altars with hewn stones].594Thus by prohibiting the building of an altar with stones which have been touched by iron, the Torah gave us an extraordinary precaution to guard against idolatry.
But I say that the reason for the commandment is that a sword is made out of iron and is the destroyer of the world. In fact, this is why it is called cherev (sword) [which is of the same root as churban (destruction)]. And since Esau whom G-d hated595Malachi 1:3. is the inheritor of the sword — for to him it was said, And by thy sword shalt thou live596Genesis 27:40. — and the sword is his power in heaven and upon the earth — for with [the power of] Mars and the stars [which influence] bloodshed, the sword succeeds, and with them Esau’s might is shown — therefore it must not be brought into the House of G-d. It is this reason which Scripture mentions expressly: “You should not build [the altar] of hewn stones, for in lifting up any iron to make them, you have lifted up your murderous sword, and increased victims; and thus you have profaned it.” It was for this reason that there was no iron in the Tabernacle, for even its pins, which would have been better if made of iron, were made of copper.597Further, 27:19. Similarly, in the Sanctuary598Literally: “The Permanent House,” a synonym for the Sanctuary in Jerusalem, which cannot be built in any other location. It stands in contrast to the Tabernacle, which could be moved from place to place. there were no vessels of iron except the ritual slaughtering-knives, for slaughtering [of the sacrifice] was not an act of “worship” [requiring a priest].599Yoma 42a.
Scripture prohibited only the building of an altar with hewn stones if touched by iron, for so it is clearly stated, when thou lifteth up thy sword upon it thou has profaned it, and still more clearly, thou shalt lift up no iron tool upon it.586Ibid., Verse 5. But if he comes to chisel them with silver tools or the shamir,600A worm that pierced stones with its touch. which our Rabbis have mentioned,601Sotah 48b. it is permissible, even though the stones are not whole. This law will refute the reasoning of Rabbi Abraham ibn Ezra.602If, as Ibn Ezra suggested, the reason for the commandment is that the chips of the stones should not be on a dunghill while the stones be in the altar of G-d, why then is it permissible if the chiselling is done with a silver tool? The same question applies to Rambam’s explanation that the commandment is a precautionary measure against idolatry. The reason advanced by the Rabbi [Moshe ben Maimon] is also incorrect on account of this law.
Now [when building the Sanctuary], Solomon added a stricture in the commandment, i.e., that no tool of iron was heard in the House while it was in building603I Kings 6:7. even though it was permissible, [the prohibition applying only to the altar]. Thus we were taught in the Mechilta:604Mechilta on the verse here. “Thou shalt not build it of hewn stones. You are not allowed to build the altar of hewn stones, but you may build the Sanctuary and the Holy of Holies of hewn stones. And how do I explain the verse, And there was neither hammer nor axe nor any tool of iron heard in the House, while it was in building?603I Kings 6:7. They were not heard ‘in the House,’ but outside of the House they were heard.” What happened was thus as follows: They would remove the stones from their mountains with iron tools and chisel them there with iron, just as they also cut with iron the trees and the cypresses605Ibid., Verse 31. which were in the House. And so it is written, And they quarried great stones, costly stones, to lay the foundation of the House with hewn stone.606Ibid., Verse 31. When they brought them to the House to build the walls, they did not fix them with iron, nor did they lift up any iron tool upon them as is the custom of builders. And that which Scripture says, It was built of whole stones from the quarry,603I Kings 6:7. does not mean that they were whole and complete; they were whole only insomuch as they had no notch deep enough for the nail to halt over on passing upon the edge,607Chullin 18a. but they were smooth and even. The meaning of the word masa608It was built of whole stones ‘masa’ (I Kings 6:7) is generally translated “at the quarry.” Ramban interprets masa to mean “great,” and the sense of the verse is: “it was built of whole large stones.” is “great”; for when they moved them from the mountain, they did not divide the rocks into many stones as is the custom of the builders, and they did not fix them there, nor did they set them into the building with hammers or axes as any other building is built. Solomon did not want it to be built [with any iron tool], or that the sound of iron be even heard in the whole Mount of the House. All these strictures were for the purpose of removing iron from it. This is according to the opinion of Rabbi Yirmiyah in Tractate Sotah.609Sotah 48b. In our Gemara: Rabbi Nechemyah. But according to Rabbi Yehudah, the hewn stones were for Solomon’s own house, not for the Sanctuary. According to his opinion, the verse stating, And they quarried great stones, costly stones, to lay the foundation of the house with hewn stone,606Ibid., Verse 31. means that they also quarried hewn stones which were for his own house. So also it appears from the plain meaning of Scripture, that he built the court with hewn stone, as it is written, And he built the inner court with three rows of hewn stone,610I Kings 6:36. and he placed himself under restriction [to build with unhewn stone] only in the Sanctuary and the Holy of Holies. All this was for the sake of removing iron from the Sanctuary. And regarding the iron without weight which David prepared,611I Chronicles 22:14. that was to make instruments of it [with which] to cut the trees and to quarry the stones.
According to our Rabbis,592Mechilta on the verse here. the reason for the commandment [against building an altar of stones which have been touched by iron] is the glorification of the altar: [It is not right] that that which shortens life [i.e., iron] is to be lifted up against that which prolongs life. Rabbi Abraham ibn Ezra said that this is in order that the chips of the stones should not remain in the dunghills, while part of them [i.e., the stones] is built into G-d’s altar, or that the chips should not be taken to make an altar for the idols, since their worshippers might do so, hoping that perhaps this will bring them success. And the Rabbi [Moshe ben Maimon] wrote in Moreh Nebuchim593Guide of the Perplexed, III, 45. that this prohibition is an extraordinary precaution against making stones into certain shapes, thus being hewn stones, for such was the custom of the heathens [to build their altars with hewn stones].594Thus by prohibiting the building of an altar with stones which have been touched by iron, the Torah gave us an extraordinary precaution to guard against idolatry.
But I say that the reason for the commandment is that a sword is made out of iron and is the destroyer of the world. In fact, this is why it is called cherev (sword) [which is of the same root as churban (destruction)]. And since Esau whom G-d hated595Malachi 1:3. is the inheritor of the sword — for to him it was said, And by thy sword shalt thou live596Genesis 27:40. — and the sword is his power in heaven and upon the earth — for with [the power of] Mars and the stars [which influence] bloodshed, the sword succeeds, and with them Esau’s might is shown — therefore it must not be brought into the House of G-d. It is this reason which Scripture mentions expressly: “You should not build [the altar] of hewn stones, for in lifting up any iron to make them, you have lifted up your murderous sword, and increased victims; and thus you have profaned it.” It was for this reason that there was no iron in the Tabernacle, for even its pins, which would have been better if made of iron, were made of copper.597Further, 27:19. Similarly, in the Sanctuary598Literally: “The Permanent House,” a synonym for the Sanctuary in Jerusalem, which cannot be built in any other location. It stands in contrast to the Tabernacle, which could be moved from place to place. there were no vessels of iron except the ritual slaughtering-knives, for slaughtering [of the sacrifice] was not an act of “worship” [requiring a priest].599Yoma 42a.
Scripture prohibited only the building of an altar with hewn stones if touched by iron, for so it is clearly stated, when thou lifteth up thy sword upon it thou has profaned it, and still more clearly, thou shalt lift up no iron tool upon it.586Ibid., Verse 5. But if he comes to chisel them with silver tools or the shamir,600A worm that pierced stones with its touch. which our Rabbis have mentioned,601Sotah 48b. it is permissible, even though the stones are not whole. This law will refute the reasoning of Rabbi Abraham ibn Ezra.602If, as Ibn Ezra suggested, the reason for the commandment is that the chips of the stones should not be on a dunghill while the stones be in the altar of G-d, why then is it permissible if the chiselling is done with a silver tool? The same question applies to Rambam’s explanation that the commandment is a precautionary measure against idolatry. The reason advanced by the Rabbi [Moshe ben Maimon] is also incorrect on account of this law.
Now [when building the Sanctuary], Solomon added a stricture in the commandment, i.e., that no tool of iron was heard in the House while it was in building603I Kings 6:7. even though it was permissible, [the prohibition applying only to the altar]. Thus we were taught in the Mechilta:604Mechilta on the verse here. “Thou shalt not build it of hewn stones. You are not allowed to build the altar of hewn stones, but you may build the Sanctuary and the Holy of Holies of hewn stones. And how do I explain the verse, And there was neither hammer nor axe nor any tool of iron heard in the House, while it was in building?603I Kings 6:7. They were not heard ‘in the House,’ but outside of the House they were heard.” What happened was thus as follows: They would remove the stones from their mountains with iron tools and chisel them there with iron, just as they also cut with iron the trees and the cypresses605Ibid., Verse 31. which were in the House. And so it is written, And they quarried great stones, costly stones, to lay the foundation of the House with hewn stone.606Ibid., Verse 31. When they brought them to the House to build the walls, they did not fix them with iron, nor did they lift up any iron tool upon them as is the custom of builders. And that which Scripture says, It was built of whole stones from the quarry,603I Kings 6:7. does not mean that they were whole and complete; they were whole only insomuch as they had no notch deep enough for the nail to halt over on passing upon the edge,607Chullin 18a. but they were smooth and even. The meaning of the word masa608It was built of whole stones ‘masa’ (I Kings 6:7) is generally translated “at the quarry.” Ramban interprets masa to mean “great,” and the sense of the verse is: “it was built of whole large stones.” is “great”; for when they moved them from the mountain, they did not divide the rocks into many stones as is the custom of the builders, and they did not fix them there, nor did they set them into the building with hammers or axes as any other building is built. Solomon did not want it to be built [with any iron tool], or that the sound of iron be even heard in the whole Mount of the House. All these strictures were for the purpose of removing iron from it. This is according to the opinion of Rabbi Yirmiyah in Tractate Sotah.609Sotah 48b. In our Gemara: Rabbi Nechemyah. But according to Rabbi Yehudah, the hewn stones were for Solomon’s own house, not for the Sanctuary. According to his opinion, the verse stating, And they quarried great stones, costly stones, to lay the foundation of the house with hewn stone,606Ibid., Verse 31. means that they also quarried hewn stones which were for his own house. So also it appears from the plain meaning of Scripture, that he built the court with hewn stone, as it is written, And he built the inner court with three rows of hewn stone,610I Kings 6:36. and he placed himself under restriction [to build with unhewn stone] only in the Sanctuary and the Holy of Holies. All this was for the sake of removing iron from the Sanctuary. And regarding the iron without weight which David prepared,611I Chronicles 22:14. that was to make instruments of it [with which] to cut the trees and to quarry the stones.