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ラシ 出エジプト記注解 出エジプト記 25章 | NeON Church
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出エジプト記 25章
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出エジプト記 25章
ラシ（シュロモ・イツハキ）『ラシ 出エジプト記注解』
1
Exodus 25:2
ויקחו לי תרומה THAT THEY TAKE ME A HEAVE OFFERING — “Me” means to the glory of My Name (Midrash Tanchuma, Terumah 1).
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出エジプト 25:2
2
Exodus 25:2
תרומה is something set apart (cf. Onkelos); the meaning is: let them set apart from their possessions a voluntary gift in My honour.
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出エジプト 25:2
3
Exodus 25:2
ידבנו לבו — The word ידבנו is of the same root as נדבה (the נ in the latter being replaced by the Dagesh in the ד); it is a term denoting “good-will”, apaisement in old French (cf. Rashi on Genesis 33:10 and Leviticus 19:5).
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出エジプト 25:2
4
Exodus 25:2
תקחו את תרומתי YE SHALL TAKE MY HEAVE OFFERING — Our Rabbis said: the expression תרומה is used here three times, being an allusion to three different heave offerings; one is the heave offering which consisted of a beka (half a shekel) a head, and of which the sockets were made, as is set forth in the section אלה פקודי (Exodus 39:26-27); another is the heave offering for the altar — a beka a head that was given to the funds (more lit., “the basket”, in which collections for communal or charitable purposes were made) from which to purchase the communal sacrifices; (see Rashi on Exodus 30:15) and the other one is that implied in the word תרומתי “My heave offering” and referred to by the word כסף in the next verse — the heave offering for the Tabernacle which was a free-will gift from each individual (Jerusalem Talmud Shekalim 1:1). Thirteen different articles (cf. Tanchuma) that are mentioned in this section were all required either for the work of the Tabernacle (i. e. the construction of the Tabernacle or making the articles contained therein), or for the priests’ garments, as you will find when you look closely into the matter.
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出エジプト 25:2
引いている箇所
出エジプト 39:26–27
5
Exodus 25:3
זהב וכסף ונחשת וגו׳ GOLD AND SILVER AND COPPER etc. — All these came (were brought) as voluntary gifts, each man giving as his heart prompted him, except that silver which was brought by all in equal quantities (cf. Rashi above), a half shekel by each person. For we do not find in the account of the entire work connected with the Tabernacle that any silver was needed for the work there described in detail over and above this, for it is said, (Exodus 38:25-26) “And the silver of them who were numbered of the congregation [was an hundred talents, etc.] … a beka for every man etc.” and vv. 27 and 28 inform us that of this silver were made the Sockets and the hooks. Of the other silver which came (was brought) there, as a free-will gift they made the holy vessels (lit., vessels for service), and it is this silver that is referred to in this verse and which is stated in the preceding verse as having been brought voluntarily.
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出エジプト 25:3
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出エジプト 38:25–26
6
Exodus 25:4
ותכלת AND BLUE PURPLE — wool dyed with the blood of the חלזון (a kind of shell-fish), the colour of which was greenish-blue (Menachot 44a).
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出エジプト 25:4
7
Exodus 25:4
וארגמן AND RED PURPLE — wool coloured with a kind of dye the name of which is ארגמן
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出エジプト 25:4
8
Exodus 25:4
ושש — this is what we call LINEN (Yevamot 4b).
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出エジプト 25:4
9
Exodus 25:4
ועזים is GOATS’ HAIR; therefore Onkelos translates it by וּמְעַזֵּי which denotes something that comes from the goats — not the goats themselves, for the Aramaic translation of עזים is עִזַּיָּא.
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出エジプト 25:4
10
Exodus 25:5
מאדמים RED — they were dyed red after having been tanned.
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出エジプト 25:5
11
Exodus 25:5
תחשים TACHASH was a kind of wild beast. It existed only at that time (when Israel built the Tabernacle). It was multi-coloured and therefore it is translated in the Targum by ססגונה, and it is so translated because it delights (שָׂשׂ) and prides itself in its colours (גונא) (Shabbat 28; Midrash Tanchuma, Terumah 6).
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出エジプト 25:5
12
Exodus 25:5
ועצי שטים AND SHITTIM WOOD — But from where did they get this in the wilderness? Rabbi Tanchuma explained it thus: Our father Jacob foresaw by the gift of the Holy Spirit that Israel would once build a Tabernacle in the wilderness: he therefore brought cedars to Egypt and planted them there, and bade his children take these with them when they would leave Egypt (Midrash Tanchuma, Terumah 9; cf. Bereishit Rabbah 94 and Rashi on Exodus 26:15).
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出エジプト 25:5
13
Exodus 25:6
שמן למאר OIL FOR THE LIGHT — “clear olive-oil … to make the flame ascend continually”).
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出エジプト 25:6
14
Exodus 25:6
בשמים לשמן המשחה SPICES FOR THE ANOINTING OIL which was made for the purpose of anointing the vessels of the Tabernacle and the Tabernacle itself in order to sanctify it. For this oil spices were required as is set forth in the section כי תשא (Exodus 30:23 ff.).
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出エジプト 25:6
15
Exodus 25:6
ולקטרת הסמים AND FOR INCENSE OF AROMATIC SPICES that were burnt every evening and morning, as is set forth in the section ואתה תצוה (Exodus 30:7). The word קטרת signifies raising vapour (קיטור) and a column of smoke.
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出エジプト 25:6
引いている箇所
出エジプト 30:7
16
Exodus 25:7
אבני שהם ONYX STONES — two were required there for the needs of the “ephod” which is mentioned in ואתה תצוה (Exodus 28:6ff.).
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出エジプト 25:7
17
Exodus 25:7
מלאים FOR SETTING (lit., filling in) — Because they made for them (for the stones) settings in gold — a kind of indentation — and they put the stone there (in it) to fill the indentation, they were called “filling-up stones”; the spot where the indentation is (i. e. the hollow spot) is called משבצת “setting”.
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出エジプト 25:7
18
Exodus 25:7
לאפד ולחשן FOR THE EPHOD AND THE BREASTPLATE respectively: the onyx stones for the ephod and “stones for setting” for the breastplate. Ephod and breastplate are described in ואתה תצוה. They were a kind of ornament worn only by the High-Priest.
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出エジプト 25:7
19
Exodus 25:8
ועשו לי מקדש AND LET THEM MAKE ME A SANCTUARY — Let them make to the glory of My Name (cf. Rashi on v. 2) a place of holiness.
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出エジプト 25:8
20
Exodus 25:9
ככל אשר אני מראה אותך ACCORDING TO ALL THAT I AM SHOWING THEE here, את תבנית המשכן THE PATTERN OF THE DWELLING. — This verse must be connected with the verse that precedes it, thus: And let them make for Me a sanctuary … according to all that I am showing thee (the words ושכנתי בתוכם being a parenthesis).
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出エジプト 25:9
21
Exodus 25:9
וכן תעשו AND SO SHALL YE MAKE IT also in future generations (cf. Sanhedrin 16b); if one of the vessels is lost, or when you make for Me the vessels for the “House of Eternity” (another name for the Temple in Jerusalem), — as e. g., the tables, candlesticks, lavers and stands which Solomon had made — you shall make them after the pattern of these (the vessels of the Tabernacle), If, however, the verse were not to be connected with the preceding one but formed a new statement, Scripture ought not to have written: וכן תעשו “and so shall ye make them” but כן תעשו “so shall ye make them” and then it would be speaking of the making of the tent of meeting and its vessels and not of the vessels of the Temple, and the translation would be: according to all that I am showing you the pattern of the Tabernacle and the pattern of all its vessels, even so shall you make them.
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出エジプト 25:9
22
Exodus 25:10
ועשו ארון AND THEY SHALL MAKE AN ARK (ארון) — It is so called because it had the appearance of boxes (ארונות) which people make without feet — in the shape of a chest which is called escrin in old French which rests on its bottom.
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出エジプト 25:10
23
Exodus 25:11
מבית ומחוץ תצפנו WITHIN AND WITHOUT SHALT THOU OVERLAY IT — Bezalel made three arks, two of gold and one of wood, each having four walls (sides) and a bottom, being, however, open at the top. He put the wooden ark into the larger golden one and the smaller golden one into that of wood and covered its upper rim (that of the wooden ark) with gold; consequently it can be said that the wooden ark was overlaid with gold within and without (Yoma 72b; Jerusalem Talmud Shekalim 6:1).
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出エジプト 25:11
24
Exodus 25:11
זר זהב A BORDER OF GOLD — a crown-like ornament encompassed it (the ark) round about above its rim, for he (Bezalel) made the outer ark which was of gold higher than the inner ones so that it stood up over against the thickness of the cover which was made for it and even somewhat beyond it (Yoma 72b). Now when the cover lay upon the thickness of the sides of the two smaller arks the crown-like ledge rose a little above the entire thickness of the cover. It was a symbol of the “crown of the Torah” which was placed within that ark (Exodus Rabbah 34b).
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出エジプト 25:11
25
Exodus 25:12
ויצקת — a term used of casting metal, as the Targum has it.
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出エジプト 25:12
26
Exodus 25:12
פעמתיו — Understand this as the Targum renders it: ON ITS CORNERS. It was on the upper corners near to the cover that the rings were placed — two on one side of the ark and two on the other along the breadth of the ark, and the staves were put into them (the rings). The length of the ark thus formed a space of two cubits and a half between one stave and the other so that two men who were carrying the ark could walk with ease between on the same side. Thus is it explained in Treatise Menachot in the section beginning with the words, "Shtei HaLehem" (Menachot 98b).
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出エジプト 25:12
27
Exodus 25:12
שתי הלחם ושתי טבעות על צלעו האחת AND TWO RINGS IN THE ONE SIDE OF IT — These are the very four rings spoken of in the beginning of the verse but here Scripture explains to you where they were fixed. This ו of the word ושתי (the first time the word occurs here) is really redundant and the interpretation is as though it read, שתי טבעת (see Note on Exodus 24:12). Since however the ו is there you may make it fit in thus: and two of these rings shall be on the one side of it and two on the other side thereof.
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出エジプト 25:12
28
Exodus 25:12
צלעו means THE SIDE OF IT.
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出エジプト 25:12
29
Exodus 25:13
בדי means STAVES.
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出エジプト 25:13
30
Exodus 25:15
לא יסרו ממנו THEY SHALL NOT DEPART THEREFROM for ever (cf. Yoma 72a).
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出エジプト 25:15
31
Exodus 25:16
ונתת אל הארן — It must be explained as though it were written בארון: [AND THOU SHALT PUT] INTO THE ARK,
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出エジプト 25:16
32
Exodus 25:16
העדות THE TESTIMONY — the Torah (the Tablets; cf. Rashi on Exodus 40:20) which is a testimony between Me and you that I have ordained the commandments written in it (Midrash Tanchuma, Pekudei 4).
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出エジプト 25:16
33
Exodus 25:17
כפרת — A cover for the ark which was made open on top. He laid it upon it, flat like an ordinary slab.
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出エジプト 25:17
34
Exodus 25:17
אמתים וחצי ארכה TWO CUBITS AND A HALF SHALL BE THE LENGTH THEREOF, as was the length of the ark, and its (the cover’s) breadth was as the breadth of the ark (i. e. of the inner wooden ark, cf. Rashi on v. 11); thus it rested on the thickness of its four walls. Although it does not assign any size for its (the cover’s) thickness our Rabbis have explained (applying to it a ג"ש) that the thickness thereof was one handbreadth (Sukkah 5a).
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出エジプト 25:17
35
Exodus 25:18
כרבים CHERUBIM — They had the form of a child’s face (Sukkah 5b).
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出エジプト 25:18
36
Exodus 25:18
מקשה תעשה OF BEATEN WORK SHALT THOU MAKE [THEM] — i. e. thou shalt not make them separately (apart from the actual lid) and join them to the ends of the lid after they have been made, like goldsmith’s work which is called in old French souder (English solder) — but lay down a large mass of gold (lit., much gold) when thou beginnest to make the lid and beat upon the middle part of it (the gold) with a hammer or with a mallet, so that its ends will project upward (stand out in relief), and then shape the cherubim out of the projecting edges.
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出エジプト 25:18
37
Exodus 25:18
מקשה batediz (beaten work) in old French Similarly we have (Daniel 5:6) “and his knees knocked (נקשן) one against another”.
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出エジプト 25:18
38
Exodus 25:18
קצות הכפרת means THE EXTREMITIES OF THE COVER.
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出エジプト 25:18
39
Exodus 25:19
ועשה כרוב אחד מקצה AND MAKE ONE CHERUB FROM ONE EXTREMITY — In order that you should not say that the preceding verse means two cherubim on each extremity, it was necessary to expressly state: “one cherub from the one extremity and one cherub from the other extremity”.
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出エジプト 25:19
40
Exodus 25:19
מן הכפרת FROM THE COVER itself, תעשו את הכרבים SHALL YE MAKE THE CHERUBIM — This is the explanation of: (v. 18) “of beaten work shalt thou make them” — that thou shalt make them out of the cover itself and that thou shalt not make them by themselves and afterwards join them to the cover.
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出エジプト 25:19
41
Exodus 25:20
פרשי כנפים [AND THE CHERUBIM SHALL] SPREAD THEIR WINGS [ON HIGH] — i. e. that you shall not make their wings touching the body but spreading on high slightly above but almost on the same level with their heads so that the hollow space between the wings and the cover shall be ten handbreadths, as it is explained in Treatise Sukkah 5b.
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出エジプト 25:20
42
Exodus 25:21
ואל הארן תתן את העדות AND IN THE ARK THOU SHALT PUT THE TESTIMONY — I do not know why this is repeated for it has already been commanded, (v. 16) “and thou shalt put the Testimony in the ark”. One may say that it intends to tell us that whilst the ark is still by itself — i. e. without the cover — he should first put the Testimony into it, and only afterwards should he put the cover on it for the first time. Thus indeed do we find: that when he (Moses) erected the Tabernacle it is stated, (Exodus 40:20) “and he [took and] put the Testimony into the ark”, and afterwards it says, “and he put the cover upon the ark above it” (cf. Talmud Yerushalmi Shekalim 6:1).
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出エジプト 25:21
引いている箇所
出エジプト 40:20
43
Exodus 25:22
ונועדתי AND [THERE] I WILL BE MET [BY THEE] — When I shall appoint you a place of meeting to speak to you that place will I appoint as the place of meeting whither I will come to speak to you.
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出エジプト 25:22
44
Exodus 25:22
ודברתי אתך מעל הכפרת AND I SHALL SPEAK WITH THEE FROM ABOVE THE COVER — In another passage, however, it says, (Leviticus 1:1) “And God spake unto him out of the appointed tent, saying” — this is that part of the Tabernacle outside the partition veil whilst the ark and the cover were on the other tide of the veil — consequently we have two verses contradicting each other! But there comes a third verse and reconciles them: (Numbers 7:89) “And when Moses came into the appointed tent to speak with Him, he heard the voice speaking unto him from off the covering etc.” This verse explains exactly what happened. Moses came into the Tabernacle and as soon as he had passed the entrance a voice fell from heaven to the place on the cover which was between the cherubim, and from there it issued and was heard by Moses in the tent of meeting (outside the Holy of Holies; cf. Sifrei Bamidbar 58 and Rashi on Numbers 7:89).
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出エジプト 25:22
引いている箇所
レビ 1:1
民数 7:89
45
Exodus 25:22
ואת כל אשר אצוה אותך אל בני ישראל AND OF ALL WHICH I SHALL COMMAND THEE CONCERNING THE CHILDREN OF ISRAEL — This ו of the word ואת is redundant and without import; there are many sentences similar to this in Scripture. However if you wish to explain this ו the verse must be interpreted as follows: [I shall speak with thee from above the cover] and that which (ואת) I shall speak to you will be everything I shall command thee concerning the children of Israel.
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出エジプト 25:22
46
Exodus 25:23
קמתו THE HEIGHT THEREOF — i. e. the height of its legs together with the thickness of the table-board.
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出エジプト 25:23
47
Exodus 25:24
זר זהב A BORDER OF GOLD — a symbol of the royal crown, for the table is an emblem of wealth and greatness, as may be seen from the fact that people speak of one’s “royal table” when they wish to state one is exceedingly wealthy (cf. Yoma 72b).
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出エジプト 25:24
48
Exodus 25:25
מסגרת — Understand this as the Targum renders it: גדנפא, A RIM. The Sages in Israel are of different opinion as to what this מסגרת signifies. Some say it was on top all the way round the table like the vertical ledge that is on the edges of the table of noble men, whilst others say it was fixed beneath the table from leg to leg on the four sides of the table and that the table-top rested upon that ledge (cf. Menachot 96b and Sukkah 5a).
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出エジプト 25:25
49
Exodus 25:25
ועשית זר זהב למסגרתו AND THOU SHALT MAKE A GOLDEN BORDER TO THE RIM THEREOF —This is the same border spoken of above (v. 24), and here it explains to you that it was fixed to the rim.
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出エジプト 25:25
50
Exodus 25:27
לעמת המסגרת תהיין הטבעת OVER AGAINST THE RIM SHALL THE RINGS BE — inserted in the legs over against the extremities of the border.
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出エジプト 25:27
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