ציטירנדיקער פּירוש אויף שמות 28:28

"The rugged ground". Isolated, and it is from the topic of the ambush 'but the far end of it was on the west.' (Joshua 8:13), which fenced the circular road that surrounded the counterpart with deception or action with slyness, and thus the place they were at was called ridges, which are raised humps attached together (from 'The breastpiece shall be held in place' (Exodus 28:28)), until you have to go around and encircle the road, which is a place of rugged ground.

close mountains Heb. רְכָסִים. Comp. (Ex. 28:28) “And they shall fasten (וְיִרְכְּסוּ) the breastplate.”

Wir haben V. 3 aus der Analogie mit Wajikra 10, 9-11 geschlossen, daß das Nasirgelübde dem Nasir eine priesterliche Beziehung zum Gesetze erteilt. Durch das ihm hier und im folgenden Verse gegebene Verbot: על נפש מת לא יבא usw. analog dem für den כהן הגדול. Wajikra 21, 11 ausgesprochenen: ועל כל נפשת מת לא יבא לאביו ולאמו לא יטמא wird er geradezu in hohepriesterliche Beziehung gehoben. So lange er den ihn für Gott und mit Gott isolierenden Nasirkreis um sich zieht, darf er keiner Leiche nahen. Wir haben schon wiederholt uns zum Bewusstsein zu bringen gehabt, wie die Leiche die Idee des der Unfreiheit seiner physischen Natur erliegenden Menschen und gleichzeitig die Idee einer mit zwingender Notwendigkeit alles bewältigenden Naturgewalt hervorruft, welcher der heidnische Gedanke seine höchsten Altäre erbaut; wie aber das jüdische Gesetzesheiligtum und der in ihm waltende Gottesgedanke den konträrsten Gegensatz zu dieser heidnischen Anschauung zur Voraussetzung hat und sich gerade auf dem Gedanken des freien persönlichen Gottes und des aus Ihm und durch Ihn freien persönlichen Menschen erbaut. Darum war der Tod und alles auf den Tod Hinweisende aus seinen Räumen gebannt, darum durften seine Diener, und in noch höherem Grade sein erster es selbst lebendig im Volke repräsentierender Diener, der Hohepriester, mit keiner Leiche in Berührung kommen. Die Aufschrift קדש לד׳ auf der hohenpriesterlichen Stirn war der lauteste Protest gegen jenen heidnischen Gedanken, war der entschiedenste Ausspruch: nicht der selbst den freien Menschen niederwerfenden Todesgewalt, לד׳, Gott, dem Freilebendigen, Leben ewig und ewiges Leben Spendenden, dem Menschen Persönlichkeit von Seiner Persönlichkeit, Freiheit von Seiner Freiheit, Leben von Seinem Leben spendenden Gotte, dessen Bote nur, dessen zur vollen Freiheit erlösender Bote selbst die Todesgewalt ist, Ihm ist das Heiligtum geweiht (vergleiche Schmot 28, 38). Was nun die Entfernung von טומאת מת aus מחנה שכינה für das nationale Heiligtum und dessen die Nation zur sittlichen Vollendung erziehende Bestimmung ist, ganz daßelbe ist für den individuell beschränkten Nasirkreis, innerhalb dessen der Nasir seiner sittlichen Vollendung leben will, die Entfernung von טומאת מת aus dem Nasirkreis.

לתת על המצנפת מלמעלה TO FASTEN IT ON HIGH UPON THE MITRE — and by means of the threads he placed it on the mitre as though it were a kind of crown. It is, however, impossible to say that לתת על המצנפת means to put the plate on the mitre, for in the Treatise on the Slaughter of the Sacrifices (Zevachim 19a) we learn: His (the High Priest’s) hair was visible between the plate and the mitre, whereon he placed the Tephillin”. Now the plate rested on his forehead (cf. Exodus 28:38), consequently the mitre was above (on the crown of the head) and the plate beneath (on the forehead). What then can be the meaning of “to fasten it on high upon the mitre”? Besides, I have put another question about this: here it says, “and they put upon it (the plate) a thread of blue purple” and in the section where the command is given it states, (Exodus 28:37) “And thou shalt put it on a blue purple string” (so that the plate was above the thread, not beneath it as is here commanded). I therefore say that this פתיל of blue purple mentioned here was not an ornament but threads by which to tie it (the plate) on the mitre. For the plate reached only from one ear to the other, so with what could they tie it to his forehead? So blue purple threads were attached to it at its (the plate’s) two ends and on the middle by means of which they tied it on and hung it on the mitre whenever this was on his head. There were two threads on each end (of the plate) one on its upper side and the other underneath, on the side next to the forehead and so also at the middle of it (the plate) — because in this way it was easy to tie it on. Since, however, the way of tying a thing on is by not less than two threads the text is justified in saying both, (Exodus 23:37) “[And thou shalt put it] on a blue purple thread” and here “and they put upon it a thread of blue purple”. He (the High Priest) tied both ends of all of them (of all the threads) together behind him on his neck, and thus placed it (the plate) on the mitre. Do not be puzzled because it does not say “threads of blue purple” seeing that there were many (three double threads altogether), for we find the same thing in the case of the breast-plate and the ephod: (Exodus 28:28) “And they shall fasten the breast-plate by the rings thereof unto the rings of the ephod … with a string (and not with strings) of blue purple” and you must admit that there could not have been less than two strings, for at the two ends of the breast-plate were the two rings of the breast-plate and on the two shoulder-pieces of the ephod were the two rings of the ephod opposite to them. Now according to the way the breast-plate was tied on there were four threads, and under any circumstances with less than two it would have been impossible to tie it on, and yet Scripture speaks of “a string” of blue purple.

והיה פי ראשו AND THE HOLE IN THE HEAD OF IT SHALL BE — the hole of the Robe which is at its top — that is, the opening which serves as a receptacle for the neck,

בתוכו IN THE MIDST THEREOF — Understand this as the Targum renders it: כפיל לגויה “turned in towards the inside” — the turn-in shall serve as its seam. It was weaver’s work (woven as such with the Robe) and not made with a needle.

כפי תחרא AS IT WERE THE HOLE OF A HABERGEON — This informs us that their habergeons had the neck-opening turned in.

לא יקרע means SO THAT IT BE NOT RENT — Indeed, whoever rends it, transgresses thereby a negative commandment because this is among the number of the negative commands contained in the Torah. The same is the case with (v. 28) “that the breast-plate be not loosened”, and similarly, (Exodus 25:15) “they shall not depart from it”, which is said of the staves of the ark (Yoma 72a).