ציטירנדיקער פּירוש אויף שמות 27:3

איש, “a man;” (adult) by the Torah’s use of the word איש, I might have been misled into thinking that what follows applies only to male adults, and not to female adults; in order to prevent such an error being made, the Torah adds the word: נפשות, ”persons,” regardless of which gender. (Sifra) יפליא, similar to the word יפריש, “he will set aside;” this is one of the words that have different meanings depending on in which context they appear. In fact, sometimes the same word may mean the opposite in one place from what it means in another place. For instance: in Deuteronomy 17,8 the line: כי יפלא ממך דבר למשפט, means “if a matter involving legal litigation is too difficult for you to decide,” in other words, the meaning of the root of the word is “something that is hidden;” on the other hand, here, it refers to something over and beyond your normal powers of perception. Other examples of words appearing as having a meaning opposite what they do elsewhere is the word דשן, which may mean: surfeit, abundance and it may mean useless leftovers of material that has been burnt. (Exodus 27,3, or being full of sap, (Psalms 92,15.) The author cites three or four more examples, making the same point.

בהעלותך את הנרות, “when you kindle the lamps, etc.” I am puzzled by the fact that here G’d apparently singled out Aaron for receiving these instructions, without including his sons at the same time. After all, any ordinary priest is entitled to perform the kindling of the lights on the menorah. When thinking about this it occurred to me that there is no problem seeing that the wording of what Moses was to tell Aaron was not a command at all. Aaron had not been told to light, i.e. תעלה, the lamps, but had been informed about the sequence in which the menorah’s lamps were to be lit. The same sequence would have to be followed by any priest who performed the ritual of kindling these lamps. It is possible that by addressing Aaron in the first instance, the Torah, alluded to the miracle of Chanukkah which occurred in the days of the Hasmoneans when they miraculously discovered a cruse of ritually pure oil, and a descendant of Aaron was able to proceed with the kindling of the menorah without having to wait a number of days until new oil would be prepared. Nachmanides writes that perhaps the words מחוץ לפרוכת יערוך אותו אהרן, “outside the dividing curtain Aaron is to arrange for the kindling of the lights” (Exodus 27,21), were an indication to Moses that his brother had been chosen for this task so that he understood the word ובניו which follows, as referring to after Aaron would have died, although subsequently not only the High Priest was allowed to perform this rite. This is also why the Torah reports in verse 3 that Aaron performed this rite, i.e. that as long as he was alive he would not delegate this task even to his sons.

oder wenn er gelobt bei einem von den Werkzeugen des Altars. Wie Pfannen, Schaufeln u. dergl., Ex. 27, 3.

בעיי העברים IN IJE-ABARIM (in the עיים of Abarim) — I do not know why the name (that of these places) was called עיים, for the term עי signifies ruins; it is a thing (spot) that has been swept as it were with a broom. Only the single letter ע in it belongs to the root; it is connected in meaning with יעים (Exodus 27:3) and (Isaiah 28:17) “And the hail shall sweep away (יעה).