本文へ移動
☰
JA
EN
ラシ 出エジプト記注解 出エジプト記 30章 | NeON Church
解釈書
›
ラシ 出エジプト記注解
›
出エジプト記 30章
‹
ラシ 出エジプト記注解
章コメントへ ↓
出エジプト記 30章
ラシ（シュロモ・イツハキ）『ラシ 出エジプト記注解』
1
Exodus 30:1
מקטר קטרת FOR THE BURNING OF INCENSE — to raise smoke (קיטור) on it, viz., the smoke of incense.
論じている箇所
出エジプト 30:1
2
Exodus 30:3
את גגו THE ROOF THEREOF — This altar had a top but the altar of burnt-offering had no top, but they filled in the hollow space enclosed by its sides with earth wherever they encamped (cf. Mekhilta).
論じている箇所
出エジプト 30:3
3
Exodus 30:3
זר זהב A CROWN OF GOLD — an emblem of the crown of priesthood (Yoma 72b).
論じている箇所
出エジプト 30:3
4
Exodus 30:4
צלעתיו Here this word must signify “corners” (not “sides” as Rashi explains in Exodus 25:12), as it is translated in the Targum, since it is stated afterwards, על שני צדיו, “upon the two sides of it”, so that the phrases mean, “the two corners that are on its two sides”.
論じている箇所
出エジプト 30:4
5
Exodus 30:4
והיה (lit., “and it shall be”, not “they shall be”) — i. e. the making of these rings (this ring-work) shall be (shall serve) —
論じている箇所
出エジプト 30:4
6
Exodus 30:4
לבתים לבדים FOR PLACES FOR THE STAVES — i.e. the ring shall serve as a place for the stave (cf. Rashi on Exodus 25:27).
論じている箇所
出エジプト 30:4
7
Exodus 30:6
לפני הכפרת BEFORE THE PARTITION VEIL — But this vail was drawn across the entire width of the Tabernacle, and you may perhaps say that the altar was not to be placed exactly before (exactly in a straight line with) the Ark but might be withdrawn from the straight line to the North or to the south since in that position, too, it would be before the partition vail; therefore it states further, “before the covering of the Ark”, i. e. exactly in front of the Ark but outside the veil.
論じている箇所
出エジプト 30:6
8
Exodus 30:7
בהטיבו WHEN HE TRIMMETH — This word is an expression for cleansing the bowls of the candelabrum from the ashes of the wicks which had burnt out during the night; and he used to clean them (the lamps) out every morning.
論じている箇所
出エジプト 30:7
9
Exodus 30:7
הנרת THE LAMPS — luces in old French And this is the meaning of נרות whenever it is mentioned in connection with the candelabrum, except in any passage where the term העלאה “causing to ascend” (any verbal form which is the Hiphil of עלה), which denotes lighting is used, and there it signifies “lights”, (The translation here is therefore: “when he cleans out the lamps”, not “when he trims the lights”).
論じている箇所
出エジプト 30:7
10
Exodus 30:8
ובהעלת means when he kindles them by making their flame ascend (cf. Rashi on Exodus 27:20 and on Numbers 8:2).
論じている箇所
出エジプト 30:8
11
Exodus 30:8
יקטירנה HE SHALL BURN IT [A CONTINUAL INCENSE] — תמיד, “continual”, means every day regularly: a half he burnt in the morning and a half he burnt in the evening (Keritot 6b).
論じている箇所
出エジプト 30:8
12
Exodus 30:9
לא תעלו עליו YE SHALL NOT OFFER ON IT — on it, i. e. on this altar, but you may offer on the copper altar (cf. Menachot 50b),
論じている箇所
出エジプト 30:9
13
Exodus 30:9
קטרת זרה STRANGE INCENSE — any incense brought as a freewill offering; all of them (all offerings of incense) are “strange” to it (to the altar) except this prescribed here.
論じている箇所
出エジプト 30:9
14
Exodus 30:9
ועלה ומנחה means, nor burnt offering nor meal-offering. The עולה is an offering of an animal or bird; מנחה is one of bread.
論じている箇所
出エジプト 30:9
15
Exodus 30:10
וכפר אהרן AND AARON SHALL MAKE EXPIATION — This refers to the placing of the blood upon the horns of the altar.
論じている箇所
出エジプト 30:10
16
Exodus 30:10
אחת בשנה ONCE IN THE YEAR — On the Day of Atonement. This is what is said in the section אחרי מות, which describes the sacrificial service on that day, (Leviticus 16:18) “And he shall go out unto the altar that is before the Lord and make an expiation upon it”.
論じている箇所
出エジプト 30:10
引いている箇所
レビ 16:18
17
Exodus 30:10
חטאת הכפרים SIN-OFFERING OF EXPIATION — These are the bullock and goat of the Day of Atonement which atone for the uncleanness of the Sanctuary and its holy offerings (Shevuot 2b; cf. Rashi on Leviticus 16:11).
論じている箇所
出エジプト 30:10
18
Exodus 30:10
קדש קדשים [IT IS] MOST HOLY — the altar is sanctified for offering on it these things alone and not for any other sacrificial service.
論じている箇所
出エジプト 30:10
19
Exodus 30:12
כי תשא This has the meaning of obtaining: WHEN THOU TAKEST [THE SUM], (not of “lifting up” as in Genesis 40:13); as the Targum has it, תקבל. The sense is: when you wish to obtain the sum total of their number — to know how many they are — do not take their census by their polls but each of them shall give half a shekel, and you shall count these, and so ascertain their number.
論じている箇所
出エジプト 30:12
20
Exodus 30:12
ולא יהיה בהם נגף THAT THERE BE NO CALAMITY AMONG THEM — for numbers (i. e. things that have been numbered) are subject to the influence of the “evil eye”, and therefore if you count them by their polls pestilence may befall them, as we find happened, in the days of David (II Samuel 24:10 and 15).
論じている箇所
出エジプト 30:12
21
Exodus 30:13
זה יתנו THIS SHALL THEY GIVE — He (God) showed him (Moses) a kind of fiery coin the weight of which was half a shekel and said to him, “Like this shall they give” (Midrash Tanchuma, Ki Tisa 9).
論じている箇所
出エジプト 30:13
22
Exodus 30:13
העבר על הפקדים [EVERY ONE] THAT PASSETH AMONG THEM THAT ARE MUSTERED — Scripture uses the expression כל העבר על הפקדים instead of merely saying כל הפקדים because it is the practice of those who count animate beings to make these pass before them one after the other, counting them as they pass. Similar are: (Leviticus 27:32) “whatever passeth (יעבר) under the rod”; (Jeremiah 33:13) “the flock shall pass again (תעברנה) under the hands of him that counteth them”.
論じている箇所
出エジプト 30:13
引いている箇所
レビ 27:32
23
Exodus 30:13
מחצית השקל בשקל הקדש THE HALF OF A SHEKEL AFTER THE SHEKEL OF HOLINESS – i. e. after the weight of the shekel which I have appointed for you as the standard by which to weigh the shekels used for sacred purposes, as, for instance, those shekels mentioned in the section dealing with estimating things dedicated to the Sanctuary and with “fields of possession” so dedicated (Leviticus ch. 27).
論じている箇所
出エジプト 30:13
24
Exodus 30:13
עשרים גרה השקל A SHEKEL IS TWENTY GERAHS — Having stated that it must be a holy shekel it now tells you exactly how much it is.
論じている箇所
出エジプト 30:13
25
Exodus 30:13
גרה in Hebrew denotes what is called a מעה, a coin of small value, in Aramaic. And in this sense we find it in the book of Samuel (I Samuel 2:36) “[every one that is left] shall come and crouch to him for a piece of (אגורת) silver and a morsel of bread” which the Targum renders by למעה דכסף.
論じている箇所
出エジプト 30:13
26
Exodus 30:13
עשרים גרה השקל A SHEKEL IS TWENTY GERAHS — For a full shekel is four zuz and a zuz was originally five meahs (consequently a shekel was twenty meahs or gerahs); only that they increased it (the zuz) by one sixth and so raised its value to six meahs of silver. Now THE HALF OF THIS (the original) SHEKEL of which I have spoken to you SHALL THEY GIVE AS A HEAVE OFFERING TO THE LORD.
論じている箇所
出エジプト 30:13
27
Exodus 30:14
מבן עשרים שנה ומעלה FROM TWENTY YEARS OLD AND ABOVE — Scripture teaches you here that anyone less than twenty years of age does not go forth to the army nor is he to be counted among the “men” (of whom v. 12 speaks).
論じている箇所
出エジプト 30:14
28
Exodus 30:15
לכפר על נפשתיכם TO MAKE AN EXPIATION FOR YOUR SOULS — in order that you may not be liable to the plague in consequence of the census. Another explanation of לכפר על נפשתיכם is that it was really an atonement for their sins: because Scripture alludes here to three different heave offerings since it uses the expression תרומת ה׳ three times (twice in vv. 14 and 15, ‘תרומת ה, and once in vers 13, ‘תרומה לה). One mention is an allusion to the heave offering that was to be used for the making of the sockets, for he (Moses) counted them when they began to contribute towards the building of the Tabernacle, when each gave half a shekel, the total amounting to a hundred talents, as it is said, (Exodus 38:25) “and the silver of them that were numbered of the congregation was an hundred talents”, and of these the sockets were made, as it is stated, (Exodus 38:27) “And of the hundred talents of silver [were cast the sockets of the Sanctuary etc.]”. The second heave offering was also levied by way of census, for he numbered them again after the Tabernacle was erected; that is the census referred to in the beginning of the Book of Numbers: (Numbers 1:1) “[And the Lord spake unto Moses] … on the first day of the second month in the second year … [Take ye the sum of all the congregation of the children of Israel]”, and on that occasion, too, each of them gave half a shekel. These were employed in purchasing the communal sacrifices for each year. Rich and poor were made alike in regard to these half shekels; and it is with reference to this heave offering that Scripture uses here the expression לכפר על נפשתיכם, “to make expiation for your souls”, for sacrifices were brought in order to make atonement. The third heave offering was that offered for the building of the Tabernacle, as it is said, (Exodus 35:24) “Every one that did offer an offering of silver and brass…”. In this heave offering, however, they did not all participate alike, but each one brought whatever his heart prompted him to give (Talmud Yerushalmi Shekalim 1:1; cf. Rashi on Exodus 25:1).
論じている箇所
出エジプト 30:15
引いている箇所
出エジプト 38:25
出エジプト 38:27
民数 1:1
出エジプト 35:24
29
Exodus 30:16
ונתת אתו על עבדת אהל מועד AND THOU SHALT GIVE IT FOR THE SERVICE OF THE APPOINTED TENT — From this statement you may learn that he (Moses) was commanded to take their census when they began to contribute towards the building of the Tabernacle, after the incident of the golden calf, because the pestilence had befallen them, as it is said, (Exodus 32:35) “and the Lord plagued the people”. A parable: To what may this be compared? To a flock that is dear to its owner upon which there fell pestilence. As soon as it ceased he said to the shepherd, “I beg of you, count my sheep and ascertain how many of them are left”. He did this to show that it (the flock) was dear to him (Midrash Tanchuma, Ki Tisa 9). — It is, however, impossible to say that the census mentioned here is identical with that spoken of in the Book of Numbers (1:1), for there (in Numbers 1:1) Scripture states, “[And God spake to Moses …] on the first day of the second month … [Take ye the sum of all the congregation of the children of Israel etc.]”, whilst the Tabernacle was set up on the first day of the first month as it is said, (Exodus 40:2) “On the first day of the first month shalt thou set up [the Tabernacle etc.]”, and from this census (that mentioned in this paragraph) — from the shekels obtained by it — the sockets used for its boards were made, for it is said, (Exodus 38:27) and of the hundred talents of silver were cast [the sockets of the sanctuary]”. Consequently you learn from this that two censuses were taken, viz., one at the beginning of their contributing towards the Tabernacle, after the Day of Atonement (when Moses first commanded the people to engage in the construction of the Tabernacle; see Rashi on Exodus 33:11, last sentence), in the first year, and the other in the second year, in Iyar, after the Tabernacle had already been set up. If you ask, however: is it at all possible that on both of these occasions the number of the Israelites was exactly the same, viz., 603,550, for in the account of how the silver of those that were numbered of the congregation was used (Exodus 38:27) it is so stated, and in the Book of Numbers (1:46) exactly the same is stated, “Even all they that were numbered were six hundred thousand and three thousand and five hundred and fifty”; were not these censuses taken in two different years, and surely it is impossible that there were not at the time of the first census people nineteen years old who accordingly were not counted and who became twenty years old in the second year when the second census was taken and this must have added to the total?! The reply to this question is: As far as the years of men’s ages are concerned they were counted in the same year, but reckoning from the time of the exodus from Egypt they were two different years in which the censuses were held. For when we speak of a period beginning with the exodus from Egypt, which took place in Nisan, we calculate from Nisan, as we have learned in Treatise Rosh Hashanah 2b. Consequently the Tabernacle was being built in the first year and was erected in the second year, because a new year began on the first of Nisan following the exodus. The years of people’s ages, however, were counted according to the era of the creation of the world which begins with Tishri, consequently from this point of view both censuses took place in the same year: the first in Tishri after the Day of Atonement when the Omnipresent became reconciled with Israel to grant them His pardon and when they received the command regarding the construction of the Tabernacle, and the second on the first of Iyar, so that those who were only 19 years old after the Day of Atonement when the first census was taken, were not yet regarded as twenty in Iyar when the second census was held even though they were born between Tishri and Iyar.
論じている箇所
出エジプト 30:16
引いている箇所
出エジプト 32:35
出エジプト 40:2
出エジプト 38:27
30
Exodus 30:16
על עבדת אהל מועד FOR THE SERVICE OF THE APPOINTED TENT — i. e. for the sockets that were made of it (the expiation money).
論じている箇所
出エジプト 30:16
31
Exodus 30:18
כיור A LAVER — like a large pot with teats which discharged water by the way of their openings.
論じている箇所
出エジプト 30:18
32
Exodus 30:18
וכנו — Understand this as the Targum renders it: בסיסה ITS BASE, i. e. a stand specially made for the laver.
論じている箇所
出エジプト 30:18
33
Exodus 30:18
לרחצה TO LAVE WITHAL — This, of course, refers to the laver and not to the base.
論じている箇所
出エジプト 30:18
34
Exodus 30:18
ובין המזבח BETWEEN [THE APPOINTED TENT AND] THE ALTAR — the altar of burnt offering of which it is written, (Exodus 40:6) that is was to be set “before the entrance of the dwelling of the appointed tent”. The laver was drawn a little to the side and stood facing the open space which was between the altar and the Tabernacle, and it did not stand between them at all because it is stated (Exodus 40:29) “and he put the altar of burnt offering by the entrance of the dwelling of the appointed tent” which implies that the altar was in front of the entrance of the appointed tent, but that the laver was not in front of the entrance of the appointed tent. How was it arranged? It was drawn a little towards the south. Thus is it stated in Treatise Zevachim 59a.
論じている箇所
出エジプト 30:18
引いている箇所
出エジプト 40:6
出エジプト 40:29
35
Exodus 30:19
את ידיהם ואת רגליהם THEIR HANDS AND THEIR FEET The priest washed his hands and his feet simultaneously. Thus we learn in Zevachim 19b: How was the procedure in washing hands and feet? He placed his right hand upon his right foot (knee) and his left hand upon his left foot (knee) and thus washed both simultaneously.
論じている箇所
出エジプト 30:19
36
Exodus 30:20
בבאם אל אהל מועד WHEN THEY COME INTO THE APPOINTED TENT to burn incense in the morning and at evening, or to sprinkle of the blood of the bullock offered by the anointed High-Priest (Leviticus 4:5, 7) and of the he-goats offered as atonement for the sin of idolatry (all of which services were performed in the interior of the Sanctuary) (Zevachim 19b).
論じている箇所
出エジプト 30:20
37
Exodus 30:20
ולא ימתו THAT THEY DIE NOT — thus it follows that if they do not wash they will die: You may rightly draw this conclusion for in the Torah laws are sometimes stated only by implication: consequently from what is said here in the negative (that they die not) you may derive the positive (that they will die if they do not observe the law here laid down).
論じている箇所
出エジプト 30:20
38
Exodus 30:20
אל המזבח [OR WHEN THEY STEP] NEAR THE ALTAR — i. e. the outer altar, in which case there is no entering into the appointed tent but the service is performed in the court.
論じている箇所
出エジプト 30:20
39
Exodus 30:21
ולא ימתו THAT THEY DIE NOT — This statement is intended to declare subject to the death penalty anyone who ministers at the outer altar without having washed his hands and his feet, because from the first mention of “death” (v. 20) we can only infer that one is subject to death for entering the Sanctuary under these circumstances.
論じている箇所
出エジプト 30:21
40
Exodus 30:23
בשמים ראש PRINCIPAL SPICES — i. e. excellent ones.
論じている箇所
出エジプト 30:23
41
Exodus 30:23
וקנמן בשם AND OF CINNAMON SPICE — Because cinnamon is the bark of a tree there is some of good quality, having fragrance and a pleasant taste and there is some which is merely like wood; Scripture therefore felt itself compelled to state, “Cinnamon בשם — with sweet scent”: of the good species.
論じている箇所
出エジプト 30:23
42
Exodus 30:23
מחציתו חמשים ומאתים [AND OF CINNAMON SPICE] HALF SO MUCH, EVEN TWO HUNDRED AND FIFTY [SHEKELS] — The half of what is to be brought shall be 250 shekels; consequently the whole weight of this species was 500 shekels exactly the same as that of the myrrh. But if this be so, why is it (the quantity to be brought) expressed in halves? It is the ordinance of Scripture that it should be brought in halves only, so that the quantity may be increased by two overweights, for there was no exact balancing of the scales in weighing the spices, but a little was always added. Thus it is stated in Keritot 5a.
論じている箇所
出エジプト 30:23
43
Exodus 30:23
וקנה בשם AND CALAMUS SPICE — i. e. cane of sweet spices. Because there are canes which do not bear sweet spices Scripture had to state (add the word) בֹשֶׂם
論じている箇所
出エジプト 30:23
44
Exodus 30:23
חמשים ומאתים TWO HUNDRED AND FIFTY was the amount of its entire weight (not of the half of it as in the case of the preceding ingredient).
論じている箇所
出エジプト 30:23
45
Exodus 30:24
וקדה AND OF CASSIA [FIVE HUNDRED SHEKEL] — קדה is the name of a root of a certain herb. In the language of our Sages it is called קציעה (cf. Onkelos).
論じている箇所
出エジプト 30:24
46
Exodus 30:24
הין ONE HIN — twelve logs. The Sages in Israel are of different opinions as to the purpose of the oil. R. Meir said: in it the roots were boiled. Whereupon R. Jehuda said to him: Surely it (the quantity of oil) was not sufficient even to smear the roots with it, but they were steeped in water so that, being saturated with it, they should not absorb the oil; the oil was then poured upon them and they were left thus until it (the oil) absorbed their scent and then they skimmed the oil off the roots (Horayot 11b; Keritot 5a).
論じている箇所
出エジプト 30:24
47
Exodus 30:25
רקח מרקחת A COMPOUND COMPOUNDED — רקח is a noun and its accent proves it, for it is on the first syllable, on the ר, so that it is a noun just as are רֶקַח in (Song 8:2) “I would cause thee to drink of the mixed wine (מיין הרקח)” and רֶגַע in (Exodus 33:5) “one moment (רֶגַע אחד)”, and it is not a participle like (Isaiah 51:15) “[I am the Lord] who stireth up (רוֹגַע) the sea”, or (Isaiah 42:5) “Who spreadeth forth (רֹקַע) the earth”, where the accent is on the last syllable. Any thing (ingredient) which is mixed with another so thoroughly that one becomes impregnated with the other as regards the smell or the taste is called a מרקחת.
論じている箇所
出エジプト 30:25
引いている箇所
出エジプト 33:5
48
Exodus 30:25
Thus רקח מרקחת (lit., a mixing of a mixture) means a compounding effected by skilled art and perfect mixing.
論じている箇所
出エジプト 30:25
49
Exodus 30:25
מעשה רקח THE WORK OF A COMPOUNDER — רֹקֵחַ is the name given to a workman skilled in this matter.
論じている箇所
出エジプト 30:25
50
Exodus 30:26
ומשחת בו AND THOU SHALT ANOINT WITH IT — All anointings mentioned in Scriptures were made in the form of a Greek X except the anointing of kings which were made round the head like a crown (wreath) (Keritot 5b).
論じている箇所
出エジプト 30:26
もっと見る
章へのコメント
(0)
新しい順
人気順
ログイン
してコメントする
読み込み中...
‹
›