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ラシ 出エジプト記注解 出エジプト記 28章 | NeON Church
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出エジプト記 28章
ラシ（シュロモ・イツハキ）『ラシ 出エジプト記注解』
1
Exodus 28:1
ואתה הקרב אליך AND THOU TAKE TO THEE after the work of the Tabernacle is finished.
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2
Exodus 28:3
לקדשו לכהנו לי TO SANCTIFY HIM, TO APPOINT HIM AS PRIEST TO ME — to sanctify him, i. e. to instal him into the priesthood by means of the garments here specified, so that he may become priest unto Me. The expression of כהונה denotes service — serventrie in old French
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出エジプト 28:3
3
Exodus 28:4
חשן A BREAST-PLATE — an ornament borne in front of the heart.
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出エジプト 28:4
4
Exodus 28:4
ואפוד AND AN EPHOD — I have heard no tradition nor have I found in the Boraitha any description of its shape, but my own mind tells me that it was tied on behind him; its breadth was the same as the breadth of a man’s back like a kind of apron which is called pourceint in old French which ladies of rank tie on when they ride on horse-back. Such, as mentioned, was the way in which the lower part was made, as it is said, (II Samuel 6:14) “And David was girded with a linen ephod” — this informs us that the ephod was something tied on the body. It is, however, not possible to say that it consisted of a girdle only, because it is said (Leviticus 8:7) “And he put the ephod upon him”, and afterwards it is stated “and he girded him with the חשב of the ephod” and this Onkelos translated by “the girdle of the ephod.” This, therefore, informs us that the חשב is the girdle and the אפור is the name of the ornamental garment itself. Further, it is not possible to assert that it was on account of the two shoulder-straps that it was called אפוד (i. e. that the term אפוד applies to these two straps and the girdle to which they were attached) for it is said, (v. 27) “the two shoulder-pieces of the ephod” — this tells us that the ephod is a separate name, the shoulderpieces a separate name and the girdle a separate name (i. e. each of these is the name of separate articles). Consequently I say that it is called אפוד in reference to the apron-like garment which hung down and that it was so called because they bedecked him (אופדו) and ornamented him with it, as it is said, (Leviticus 8:7) “And he bedecked (ויאפוד) him with it.” The חשב was the girdle which was on the upper portion of it (the ephod), and the shoulder-pieces were attached to it. Further, my own mind tells me that there is evidence that it was a kind of garment, for Jonathan ben Uzziel translates (II Samuel 6:14) “And David was girded with a linen ephod” by “a linen כרדוט” and exactly similarly does he translate מעילים, “robes”, by כרדוטין in the story of Tamar, Absolom’s sister, (II Samuel 13:18) “For with such robes (מעילים) were the king’s daughters that were virgins apparelled”.
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出エジプト 28:4
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レビ 8:7
5
Exodus 28:4
מעיל — This was a kind of shirt and so, too, the כתונת, except that the כתונת was worn immediately on the body and מעיל is a term for the outer shirt.
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出エジプト 28:4
6
Exodus 28:4
תשבץ A QUILTED [INNER GARMENT] — made with משבצות as ornaments. These משבצות were a kind of indentations which are made in gold ornaments as a setting in which to fix precious stones and pearls, as it is said of the stones of the ephod, (v. 11) “enclosed in settings (משבצות) of gold.” In old French they call them castons.
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出エジプト 28:4
7
Exodus 28:4
מצנפת — a kind of domed helmet which they call cofea in old French, for in another passage (v. 40) it calls them מגבעות which we translate in the Targum by כובעין, helmets.
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出エジプト 28:4
8
Exodus 28:4
ואבנט — This was a girdle upon the inner-garment, and the ephod was the girdle over the outer-garment, just as we find it stated in the description of the order in which they were donned: (Leviticus 8:7), “And he put upon him the inner-garment (כתנת) and girded him with the belt (אבנט) and clothed him with the mantle (מעיל) and put the ephod (אפוד) upon him.”
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出エジプト 28:4
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レビ 8:7
9
Exodus 28:4
בגדי קדש lit., GARMENTS OF THE HOLY THING — i. e. from the heave-offering that is sanctified (מקדשת) to My Name shall they make them (Sifra, Acharei Mot, Chapter 1 10).
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10
Exodus 28:5
והם יקחו AND THEY SHALL TAKE — Those men, wise in heart (cf. v. 3), who are to make the garments shall receive from the donors את הזהב ואת התכלת THE GOLD AND THE BLUE PURPLE, in order to make the garments of them.
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出エジプト 28:5
11
Exodus 28:6
ועשו את האפד AND THEY SHALL MAKE THE EPHOD — If I set myself to explain the making of the ephod and the breast-plate in the order of the verses, the description of them would be fragmentary and the reader might err in piecing the details together: therefore I shall write down how they were made, just as each of them was, in order that “he who runs may read” (may have a comprehensive idea of them in their entirety), and afterwards I shall explain it in the order of the verses. The ephod was made like that kind of apron of women who ride on horse-back. He (the priest) tied it on behind him opposite (at the height of) his heart below his elbows. Its breadth was equal to the measure of a man’s back and somewhat more (cf. Rashi, end of v. 26), and it reached to his heels. The belt was attached to its top edge along the whole of its width, being of weaver’s work (i. e. woven in one piece with the ephod) and it extended on both sides beyond the width of the ephod in order that it might go right round the body and gird on the ephod by means of it. The shoulder-pieces were attached to the belt, one on the right and one the left, behind the priest, at the two ends of the width of the apron, and when they were lifted up they stood (we should say “they lay”) upon his two shoulders, so that they were like two straps made of the same material as the ephod itself, and sufficiently long to lift them up to reach to his neck on both sides, and they hung over in front of him a little below his shoulders. The onyx stones were fixed in them, one on his right shoulder and one on his left shoulder, and the settings were placed in their ends in front of his shoulders on his breast. Two cords of gold were inserted through two rings which were on the breastplate at the two ends of its upper width (edge), one on the right and one on the left, and the two ends of the chain (or cord) were fixed in the setting on the right, and similarly the two ends of the left chain were fixed in the setting which was on the left shoulder. Consequently, the breast-plate hung in front of him over his heart from the settings of the ephod. Further, there were two rings at the two ends of the breast-plate on its lower edge, and opposite them two rings below on the two shoulder pieces of the ephod on the lower edge of each where this was joined to the belt. The under two rings on the breast-plate were opposite the rings on the ephod, lying one upon the other, and they fastened them (each pair of rings) together by a blue purple thread which was inserted through the rings in the ephod and breast-plate, so that the lower edge of the breast-plate should lie close to the belt of the ephod and should not move about and come apart from it, swinging to and fro.
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出エジプト 28:6
12
Exodus 28:6
זהב תכלת וארגמן תולעת שני ושש משזר OF GOLD, OF BLUE PURPLE, AND OF RED PURPLE, OF CRIMSON AND FINE TWISTED LINEN — The five materials were intertwined in every strand: they beat out the gold into the form of thin plates and from them they cut threads, and they wove that gold thread together with six threads of blue purple and a gold thread with six threads of red purple, and similarly with the crimson and similarly with the fine linen; because all the materials had their threads sixfold and there was a gold thread with each of them. Then they intertwined them all into one thread; it followed, therefore, that their thread was 28-fold. This is how it is explained in Treatise Yoma 72a and it is derived from the following verse: (Exodus 39:3) “And they beat out the gold into thin plates and cut it into threads to work the threads of gold in the blue purple and in the red purple, etc.” — this tells us that a gold thread was intertwined with each material.
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出エジプト 28:6
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出エジプト 39:3
13
Exodus 28:6
מעשה חשב THE WORK OF AN ARTIST — I have already explained (Exodus 26:1) that this was weaving on both sides: that is, that the designs on both sides were not similar one to the other.
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出エジプト 28:6
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出エジプト 26:1
14
Exodus 28:7
שתי כתפת וגו׳ TWO SHOULDER-PIECES, etc. — The apron was below and the חשב of the ephod was the belt, and this was joined to it on its top edge similar to the apron of ladies who ride on horseback. On the priest’s back there were joined to the belt two pieces like two wide straps, one opposite each shoulder. He lifted these up upon his two shoulders so that they hung down in front of him before his breast, and because they were joined to the rings in the breast-plate they were held fast in front of him upon his heart so that they could not fall off his shoulders backwards, just as is explained in this section (v. 28). Thus they lay on his back in an erect position and then passed over his shoulders and the two onyx stones were fixed on them, one stone upon each shoulder-piece.
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出エジプト 28:7
15
Exodus 28:7
אל שני קצותיו AT THE TWO EXTREMITIES THEREOF — on the width of the ephod; for its width was equal only to that of the priest’s back (and did not go entirely round his body, so that one may well speak of the two extremities of the ephod), and its height was up to the elbows — which they call coudes in old French — and not higher, because it is said (Ezekiel 44:18) “they shall not gird themselves (בַּיָּזַע),” i. e. they shall not gird themselves in the place where one perspires (במקום זיעה) namely, not higher than their elbows and not lower than their loins, but only by their elbows (Zevachim 18b).
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16
Exodus 28:7
וחבר IT — the ephod — SHALL BE JOINED with the two shoulder-pieces of the ephod: he shall join them below the belt with a needle and he shall not weave them together with it, but he must weave them separately and join them afterwards.
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17
Exodus 28:8
וחשב אפדתו This signifies, and the girdle by means of which he bedecks it (the ephod) and puts it in order for the priest and adorns him (cf. Rashi on v. 4).
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18
Exodus 28:8
אשר עליו WHICH WAS UPON IT — above on the edge of the apron: this is therefore the girdle.
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出エジプト 28:8
19
Exodus 28:8
כמעשהו ACCORDING TO THE WORK THEREOF — as the weaving of the apron — the work of an artist and of the five materials — so the weaving of the belt, also, was the work of an artist and of the five materials.
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出エジプト 28:8
20
Exodus 28:8
ממנה יהיה IT SHALL BE OF THE SAME — it shall be woven together with it, and one shall not weave it separately, and join its afterwards.
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出エジプト 28:8
21
Exodus 28:10
כתולדתם ACCORDING TO THEIR BIRTH — in the order in which they were born: Reuben, Simeon, Levi, Judah, Dan, Naphtali upon one, and upon the other Gad, Asher, Issachar, Zebulun, Joseph and Benjamin — the last name being written full (plene, with a י before the last letter, thus: בנימין) for that is how it is written in the passage that tells of his birth (Genesis 35:18). This gives twenty-five letters on each stone (cf. Sotah 36a).
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創世記 35:18
22
Exodus 28:11
מעשה חרש אבן means THE WORK OF AN ARTIFICER IN STONES. This word חרש is in close connection (i. e. in the construct state) with the word that follows it and therefore it is punctuated with Patach in its last syllable. Similar is, (Isaiah 44:13) “The חָרַשׁ עצים stretcheth out a line” i. e. the worker in wood. So, also, (Isaiah 44:12) “the worker in (חָרַשׁ) iron maketh an axe.” All these examples of חָרַשׁ are in close connection with the words that follows them and are therefore punctuated with Patach.
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出エジプト 28:11
23
Exodus 28:11
פתוחי חותם LIKE THE ENGRAVINGS OF A SIGNET — Understand this as the Targum renders it: a distinct writing like the engraving of a signet-ring: the letters were incised in them just as one incises the seals of a ring which are used to seal letters — a clear and distinct writing.
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24
Exodus 28:11
על שמות — This is the same as בשמות “with the names of”.
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出エジプト 28:11
25
Exodus 28:11
מסבת משבצות SURROUNDED WITH SETTINGS [OF GOLD] — Thou shalt make the stones to be surrounded by gold settings: the meaning is that they should make as a setting for each stone a kind of indentation in the gold, of the same size as the stone and sink it in the setting; thus the setting surrounds the stone on all sides. That setting they attached to the shoulder-pieces of the ephod.
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26
Exodus 28:12
לזכרון FOR A MEMORIAL — so that the Holy One, blessed be He, will see the names of the tribes written before Him and He will remember their righteousness (cf. Exodus Rabbah 38:8).
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27
Exodus 28:13
ועשית משבצת AND THOU SHALT MAKE SETTINGS — two settings, for the minimum number of settings (the plural) is two. In this section it explains to you only part of their purpose, whilst in the section dealing with the breast-plate it completes for you the explanation about them.
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出エジプト 28:13
28
Exodus 28:14
שרשרת זהב means CHAINS OF GOLD — the word being the same as שלשלאות (the letters ל and ר being interchangeable, as in ארמנות for אלמנות; cf. the Aramaic ארמלתא)
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29
Exodus 28:14
מגבלות means AT THE END OF THE BORDER (גבול) of the breast-plate תעשה אותם SHALT THOU MAKE THEM.
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30
Exodus 28:14
מעשה עבת OF CORD-LIKE WORK — made of plaited threads and not made of rings and hooks (somewhat like links) like those chains which are made for cisterns (to which the bucket is attached), but like those which are made for censers which are called encensiers in old French (cf. Rashi on Beitzah 22b).
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31
Exodus 28:14
ונתת את שרשרת — This means, AND THOU WILT PLACE THE CHAINS OF CORD-WORK — i. e. the chains made of cord-work — upon these settings. This is not the place where the command is laid down about making the chains nor is this the command about fixing them: the word תעשה used here does not express a command, nor does the word ונתת used here express a command, but these express the future tense. For in the chapter about the breast-plate He returns to this, and there He lays down the command about making them (v. 22) and fixing them (vv. 24—25). This is written here only to point out part of the purpose of the settings which He commanded to be made together with the ephod, and He wrote this here to tell you: these settings you will require — when you will make chains at the ends upon the breast-plate you shall put them upon these settings.
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出エジプト 28:14
32
Exodus 28:15
חשן משפט THE BREAST-PLATE OF JUDGMENT — it was so called because it atoned for any error in judgment (cf. Zevachim 88b; Jerusalem Talmud Yoma 7:5). Another explanation of why it is called “the breast-plate of משפט”, is because it makes its statements clear (definite — so that there can be no doubt about their meaning) and its promise is true; discerement in old French, (sentence of judgment). Because the word משפט is used in three senses: the contentions of the parties to the law-suit, the pronouncement of the sentence and the punishment attendant on the sentence, whether it be punishment of death or punishment of flagellation or punishment involving a monetary payment; here it is used in the sense of making its statements definite, so that this is the breast-plate with the Urim and Thummim which explains and makes its statement clear.
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出エジプト 28:15
33
Exodus 28:15
כמעשה אפד AFTER THE WORK OF THE EPHOD — the work of an artist and of the five materials.
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出エジプト 28:15
34
Exodus 28:16
זרת ארכו וזרת רחבו A SPAN IN LENGTH AND A SPAN IN WIDTH, being double (Exodus 39:9) and it lay on him in front over his heart, as it is said, (v. 30) “And they shall be upon Aaron’s heart.” It was suspended from the shoulder-pieces of the ephod which came from behind him upon his shoulders and hung over and fell down a little way in front of him, and the breast-plate was suspended from them by means of the chains and rings, as is explained in the section (vv. 22—29).
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出エジプト 28:16
引いている箇所
出エジプト 39:9
35
Exodus 28:17
ומלאת בו AND THOU SHALT FILL IT [WITH FILLINGS OF STONES] — Because the stones fill the hollows of the settings which were specially made for them it calls them by the term מלואים “fillings”.
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出エジプト 28:17
36
Exodus 28:20
משבצים זהב יהיו SET IN GOLD SHALL THEY — the rows — BE במלאותם IN THEIR SETTINGS — surrounded by gold settings in depth of such a size that each shall be filled by the thickness of the stone. This is the meaning of במלאותם, “in their fillings”: of such a size as will be filled by the thickness of the stones shall be the depth of the settings, neither more nor less.
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出エジプト 28:20
37
Exodus 28:21
איש על שמו EVERY ONE WITH HIS NAME — As the order in which they were born shall be the order of the stones: a sardius for Reuben, a topaz for Simeon, and so in the case of all of them.
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出エジプト 28:21
38
Exodus 28:22
על החשן means [AND THOU SHALT MAKE] FOR THE BREAST-PLATE (not upon it), — in order to fasten them (the plaited chains) on its rings, as is explained further on in the section.
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出エジプト 28:22
39
Exodus 28:22
שרשת — This is the same expression as the roots (שֹׁרֶשׁ) of a tree which hold the tree firm so that it may be held and kept fixed in the ground. Thus, also, these roots, as it were, shall hold the breast-plate firm because from them shall it hang on the ephod. These were really the two plaited chains which are mentioned above in the section on the settings (v. 14). Indeed, Menachem ben Seruk actually explained the word שרשרות as well in the sense of roots and he said that the second ר was redundant, just as the ם in שלשם and the ם in ריקם. I, however, do not agree with his statement, but I am of opinion that שַׁרְשֶׁרֶת in the Hebrew language is the equivalent of שַׁלְשֶׁלֶת in the Mishnaic language (Mishnah Kelim 14:3) (cf. Rashi on v. 14).
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40
Exodus 28:22
גבלת — This is the same as מגבלות used above, (v. 14) meaning that thou shalt fix them in the rings which will be on the border (גבול) of the breast-plate. Wherever the word גבול occurs it has the meaning of end; à sommel in old French
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出エジプト 28:22
41
Exodus 28:22
מעשה עבת means PLAITED WORK.
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出エジプト 28:22
42
Exodus 28:23
על החשן means [AND THOU SHALT MAKE] FOR THE BREAST-PLATE (not upon it), — in order to fix them on it. And it would not be correct to say that this means that they should originally be made upon it (על), for if this were so why should it again say in this verse, “And thou shall put the two rings [on the two extremities]”? Would they not already have been lying upon it if they had been made together with the breast-plate? It should rather have written at the beginning of the verse, “And thou shalt make at the ends of the breast-plate two rings of gold.” In the case of chains, also, you must explain it similarly.
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出エジプト 28:23
43
Exodus 28:23
על שני קצת החשן ON THE TWO EXTREMITIES OF THE BREAST-PLATE — on its two corners that are close by his neck, on the right and on the left, which come opposite the shoulder-pieces of the ephod.
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出エジプト 28:23
44
Exodus 28:24
ונתת את שתי עבתת הזהב AND THOU SHALT PUT THE TWO עבתת OF GOLD — These are the selfsame שרשרת גבלות “chains on the ends” which are written about above (v. 14). There, however, it did not specify the place where they were to be fixed on the breast-plate, stating only that the ends were to be put on the settings; now it tells you that one should insert them in the rings which were on the breast-plate. And you can be certain that these are identical with the former ones, because in the section אלה פקודי they are not mentioned twice (in two separate paragraphs).
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出エジプト 28:24
45
Exodus 28:25
ואת שתי קצות means, AND THE TWO EXTREMITIES OF שתי עבתת THE TWO PLAITED CHAINS — (Rashi points out that קצות is in the construct state) — i. e. the two ends of each cord
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出エジプト 28:25
46
Exodus 28:25
תתן על שתי המשבצות THOU SHALT FASTEN IN THE TWO SETTINGS — These are the selfsame settings which are mentioned above in the paragraph that is placed between the section on the breast-plate and the section on the ephod. There it did not explain their purpose and their position; now, however, it explains that he should fix into them the ends of the plaited chains which had been inserted in the rings of the breast-plate on the right and on the left near the neck. The two ends of the right chain he fixed in the setting on the right, and similarly in that on the left he fixed the two ends of the left chain.
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出エジプト 28:25
47
Exodus 28:25
ונתת AND THOU SHALT PUT the settings.
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出エジプト 28:25
48
Exodus 28:25
על כתפות האפד ON THE SHOULDER-PIECES OF THE EPHOD, one setting on this shoulder-piece and one on that. Consequently the shoulder-pieces of the ephod hold the breast-plate up so that it may not fall, and from them did it hang. But the lower edge of the breast-plate would still come and go (swing to and fro) and strike against his stomach and would not lie closely upon it; therefore two more rings were needed for its lower edge, as it goes on to explain.
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出エジプト 28:25
49
Exodus 28:25
אל מול פניו IN THE FOREPART THEREOF — i. e. in the forepart of the ephod. meaning that he should not put the settings on that surface of the shoulder-pieces which faced the מעיל, but on the upper surface which faced the outside. It is that latter surface which is called the forepart of the ephod, because the surface which is not seen, being turned towards the מעיל, cannot be called the פנים, the front.
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出エジプト 28:25
50
Exodus 28:26
על שני קצות החשן IN THE TWO EXTREMITIES OF THE BREAST-PLATE — These are its two lower corners on the right and on the left.
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出エジプト 28:26
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