And this is the thing that you shall do to them to hallow them, to minister to Me in the priest's office: take one young bullock and two rams without blemish,
verse value 4402 — וְזֶ֨ה = 18 (chai)
Insights
Verse structure: 15 words, 57 letters. Notable word values: "this" (וְזֶ֨ה) = 18, chai, 'life'. The shortest word is "to·me" (לִ֑י, 2 letters) and the longest is "that·you·shall·do" (אֲשֶֽׁר־תַּעֲשֶׂ֥ה, 7 letters). 5 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "that·you·shall·do" (אֲשֶֽׁר־תַּעֲשֶׂ֥ה), "a·bull" (פַּ֣ר), "of·the·herd" (בֶּן־בָּקָ֛ר). 15 unique roots are used. Frequent roots: "that·you·shall·do" (root עשה, 322x in Exodus); "of·the·herd" (root בן, 189x in Exodus); "word" (root דבר, 158x in Exodus). The etnachta (major mid-verse pause) falls on 'to·me', dividing the verse into phrases of 8 and 7 words.
Onkelos
And this is the thing that you shall do for them to consecrate them to minister before Me: take one young bull and two rams, unblemished.
Rashi
לקח This is the same as קח (the imperative, “Take thou” and must not be regarded as the infinitive). There are two forms of the root: one is קח and the other לקח, both having the same meaning. פר אחד ONE BULLOCK — to atone for the incident of worshipping the golden calf which is of the bullock species (cf. Sifra on Leviticus 9:2).
Ibn Ezra
"And this is what you shall do for them" — for Aaron and his sons. There is no difference between "take" (קח) and "taking" (לקח), as in "pour out for the people and let them eat" (2 Kings 4:41), and likewise "pour water into it" (Ezek. 24:3). Because it mentions "a young bull" together with [the rams], this indicates that it is not fully grown — similarly, "young pigeons" (Lev. 5:7). [Regarding] "a male goat" (Lev. 4:23), the ram is larger than the lamb, and the evidence is the libation: for the ram it is one-third of a hin, and for the lamb one-quarter.
Or HaChaim
וזה הדבר אשר תעשה, "And this is the thing you are to do for them, etc." I have explained in connection with 27,20 that Moses' part in the construction of the Tabernacle was merely that he should instruct the artisans who would perform the work, whereas he personally was not to weave, embroider, or perform any of the various activities required. This rule was broken in the paragraph commencing here, where Moses is instructed to personally perform sacrificial rites as part of conferring the priesthood on Aaron and his sons. This is why the Torah commences the chapter with the words: וזה הדבר, "and this is the thing, etc." He was to offer animal sacrifices for seven days in a row. The word וזה, "and this," is justified seeing Moses had already been commanded to clothe the priests and to anoint them, i.e. physical activities, not just verbal instructions. The Torah therefore says: "You are also to perform this additional task with your hands, etc." If the Torah had not written תעשה, i.e. "you will do it," but had only written: "take one young bullock, etc.," we would have been justified in assuming that Moses was merely to issue a directive to Aaron or his sons to do this. Seeing there was a chance that we would interpret the instruction for Moses to act as priest and offer sacrifices as something applicable only to the inaugural sacrifices recorded here and not to any of the regular public offerings to be offered on those days, the Torah repeats by saying וזה אשר תעשה…כבשים בני שנה in verse 38 of this chapter. The repetition of this phrase indicates that Moses would officiate as priest also for those sacrifices. The Torah repeated the phrase "and this is what you shall do on the altar" (verse 38), so that we should not assume that Moses would be allowed to offer the daily public offerings also after the expiry of the seven inaugural days. According to Yuma 4 the word הדבר in our verse may mean that everything connected with the instructions about the inaugural offerings is mandatory. According to the opinion offered there that only those details which are mandatory for the offerings which are offered throughout the generations are also mandatory for the inaugural offerings, the word הדבר tells us that the detail mentioned here is mandatory but not every other detail. לקח פר אחד בן בקר, "take one young bullock, etc." Perhaps the Torah implied that either Moses or Aaron could pay for the bullock in question; there was nothing mandatory about this aspect of the inaugural sacrifices.
Chizkuni
וזה הדבר אשר תעשה להם לקדש אותם, “and this is the thing you are to do for them in order to sanctify them;” after all the construction work on the Tabernacle had been completed as well as the vestments for the priests, the Torah now instructs the priests about their laws of ritual purity, and under what conditions they may partake of the sacrificial sacrifices, where and when these may be consumed, and by whom, in the case of household members of the priests. Rules about ritual baths in order to be ritually pure are also discussed. תעשה להם, “you shall do for them;” in this instance the plural mode is used as these rules apply to Aaron and his sons. On this day of consecration they were all treated as if of the same rank.
Rabbeinu Bahya
וזה הדבר אשר תעשה להם, “This is the matter that you shall do for them:” Actually, we would have expected the Torah to write: זה אשר תעשה להם, just as the Torah wrote in verse 38: וזה אשר תעשה על המזבח, where the word הדבר does not appear. The reason the word הדבר has been added in our verse is that seeing this paragraph introduces the whole subject of sacrificial offerings and there will be times when such offerings cannot be brought due to the absence of the Temple, the substitute of prayer, i.e. “words” or דבר, is a hint of such future developments. This is what Hoseah 14,3 is all about when he said קחו עמכם דברים ועבדו את ה', “take with you words and serve the Lord.” Another verse conveying a similar message is ונשלמה פרים שפתינו, “and let us substitute with our lips for bulls.” לקח פר אחד בן-בקר ואילים שנים, “take one young bull and two rams, etc.” these three animals are symbolic of the three patriarchs of the world; Avraham, Yitzchak, and Yaakov. A Midrashic approach: The word פר refers to Aaron whereas the words “two rams” refer to his surviving sons Eleazar and Ittamar. The Torah here forecast in an oblique way that Nadav and Avihu would not perform priestly functions.
Daat Zkenim
'לקח פר אחד וגו, “take one young bullock, etc.” take one ram on its left side and one ram on its right side and place the bullock in the middle. Why was Moses commanded to take these three animals? They were to symbolise the three founding fathers of the Jewish nation. The bullock symbolised Avraham, who had been described as “running to the stables containing the cattle,” when he was about to prepare a meal for the three angels, one of whom predicted the birth of Yitzchok (Genesis18,7). The two rams represented Yitzchok and Yaakov. The unleavened breads in verse 23 accompanying these sacrifices symbolised Hagar and Sarah. Avraham had told Sarah to hurry and to prepare bread at the time. According to Rav Hunna son of Abba, one measure of wheat would be taken to be milled, and by the time the owner came home he found that he had one measure of fine flour and one measure of average quality of flour and one measure of coarse grain. He now brought only a little more than one measure of fine flour. The purpose of the libations accompanying the animal sacrifices was to ensure that the grape harvest would enjoy G–d’s blessing. The Talmud relates the following story. A certain Torah student left Jerusalem, and he was recognised as such by people whom he encountered (who apparently did not have a Torah scholar living in their town) They offered him three major gold coins in order for him to change his place of residence and to take up residence in their town. He declined the money and the offer accompanying it. He explained that he owned a vineyard that was more valuable than all the gold that they could offer him, as it yielded him more than six hundred barrels of wine annually which he could sell at a good price. He recounted that he had an orchard which was similarly generous in the yield of fruit it provided him with. He attributed his good fortune to his meticulously observing the commandment of bringing the first ripe fruit of each category to the Temple in Jerusalem each year, as an offering to G–d (via the priest) Another story is related about a certain Yonathan son of Elazar, who witnessed while sitting under his fig-tree when the dew descended on that tree as a result of which he harvested great amounts of honey so much so that that when the wind mixed it with earth a female goat materialised and gave an abundance of milk. This Yonathan told his students that he wanted to show them a phenomenon which reflected the world to come in miniature. The moment he had finished saying this to his students all the aforementioned examples of material wealth on this earth vanished, in accordance with the prophet Chagai 1,6 who had said: זרעתם הרבה והבא מעט, אכול ולא לשבעה, שתו ואין לשכרה, לבוש ולא לחום לו, “you have sown much and brought in little; you eat without being satisfied; you drink without getting your fill; you clothe yourselves without getting warm.” [Yonathan then realised that he had erred greatly when boasting about material blessings he had enjoyed, and using these as a reason why not moving to a town that did not have a resident Torah scholar. Ed.] We find a similar message in Jeremiah 8,13. These blessings were all denied the Jewish people when they saw in them rewards for fulfillment of certain commandments in the Torah. We are not to observe the Torah for such a reward, although fulfillment of the commandments is accompanied by a certain amount of material blessings encouraging us to continue to do so. Our author quotes more sayings of the prophets on this subject, (Chabakuk 3,17; Ezekiel 36,8;) Tanchuma 13 on our portion.
and unleavened bread, and cakes unleavened mingled with oil, and wafers unleavened spread with oil; of fine wheaten flour you shall make them.
verse value 5979
Insights
Verse structure: 14 words, 57 letters. Verse gematria: 5979 = 3 × 1993. The shortest word is "unleavened" (מַצֹּת֙, 3 letters) and the longest is "and·wafers" (וּרְקִיקֵ֥י, 6 letters). Words sharing gematria 536: unleavened, unleavened. 3 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "mixed" (בְּלוּלֹ֣ת), "and·wafers" (וּרְקִיקֵ֥י), "spread" (מְשֻׁחִ֣ים). The root מצה appears 3 times in this verse. 11 unique roots are used. Frequent roots: "you·shall·make" (root עשה, 322x in Exodus); "and·bread" (root לחם, 25x in Exodus); "with·oil" (root שמן, 24x in Exodus). The etnachta (major mid-verse pause) falls on 'with·oil', dividing the verse into phrases of 10 and 4 words. Full calculation: וְלֶ֣חֶם [and·bread] (84) + מַצּ֗וֹת [unleavened] (536) + וְחַלֹּ֤ת [and·cakes] (444) + מַצֹּת֙ [unleavened] (530) + בְּלוּלֹ֣ת [mixed] (468) + בַּשֶּׁ֔מֶן [with·oil] (392) + וּרְקִיקֵ֥י [and·wafers] (426) + מַצּ֖וֹת [unleavened] (536) + מְשֻׁחִ֣ים [spread] (398) + בַּשָּׁ֑מֶן [with·oil] (392) + סֹ֥לֶת [choice·flour] (490) + חִטִּ֖ים [of·wheat] (67) + תַּעֲשֶׂ֥ה [you·shall·make] (775) + אֹתָֽם [them] (441) = 5979.
Onkelos
And unleavened bread, and unleavened cakes kneaded with oil, and unleavened wafers spread with oil — of fine wheat flour you shall make them.
Rashi
ולחם מצות וחלת מצת ... ורקיקי מצות AND UNLEAVENED BREAD, AND PIERCED CAKES UNLEAVENED … AND WAFERS UNLEAVENED — Here you have these three kinds: “satured” with scalding water, and pierced cakes, and wafers. The לחם מצות, “unleavened bread” mentioned here is that which is termed further on in this section (v. 23) חלת לחם שמן, “pierced cake of oiled bread”, being so termed because they put unto the saturated dough as much oil as they put into the pieced cakes and wafers together (Menachot 89a). Of each of these kinds there were brought ten cakes (Menachot 76a). בלולת בשמן [CAKES] MINGLED WITH OIL — whilst they were still meal they poured oil into them and mixed them up (Menachot 75a). משחים בשמן ANOINTED WITH OIL — after they were baked they anointed them in the form of a Greek Chi (X), which is formed like our נ (Menachot 74b and Rashi thereon; Menachot 75a).
Ibn Ezra
"Unleavened loaves" — thick ones, and the evidence is "unleavened wafers." He mentioned the oil — it is olive oil, as is the rule. The word סֹלֶת: in Arabic it is called samīd — the refuse has been removed from the wheat; in the land of Ishmael they make it thus, and no bread is more distinguished than it. Many explain it from the root of "You have rejected all who stray from Your statutes" (Ps. 119:118), [and] "He has trodden as in a winepress all the mighty of Hashem" (Lam. 1:15). Analogous to it: "wheat as food for your household" (1 Kings 5:25). Some say it means [finely] ground.
Rashbam
ולחם מצות, is called לחם. This “bread,” though described as “unleavened,” contained oil as this is the same “bread” described as לחם שמן in Leviticus 8,26 where the inauguration rites are described. The meaning of the various other flour-based items mentioned here are described in detail in Menachot folios 74 and 75. There were a total of ten such flour-based products of each category listed here.
Daat Zkenim
ולחם מצות, “and unleavened bread;” Rashi explains this as a mixture of flour and oil. In the Talmud, tractate Menachot, folio 89, this is based on our verse speaking both of לחם מצות and immediately afterwards of “challot matzot, mixed with oil”.
And you shall put them into one basket, and bring them in the basket, with the bullock and the two rams.
verse value 4297 — אֶחָ֔ד = 13 (echad/ahavah)
Insights
Verse structure: 10 words, 44 letters. Notable word values: "one" (אֶחָ֔ד) = 13, the value of echad ('one') and ahavah ('love'). Verse gematria: 4297 is prime. The shortest word is "one" (אֶחָ֔ד, 3 letters) and the longest is "and·present" (וְהִקְרַבְתָּ֥, 6 letters). 2 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "in·a·basket" (עַל־סַ֣ל), "and·the·bull" (וְאֶ֨ת־הַפָּ֔ר). The root סל appears 2 times in this verse. 8 unique roots are used. Frequent roots: "and·place" (root נתן, 115x in Exodus); "and·two" (root שנים, 101x in Exodus); "one" (root אחד, 95x in Exodus). First appearance of the root סל ("in·a·basket") in Exodus. First appearance of the root פרר ("and·the·bull") in Exodus. The etnachta (major mid-verse pause) falls on 'in·the·basket', dividing the verse into phrases of 7 and 3 words. Full calculation: וְנָתַתָּ֤ [and·place] (856) + אוֹתָם֙ [them] (447) + עַל־סַ֣ל [in·a·basket] (190) + אֶחָ֔ד [one] (13) + וְהִקְרַבְתָּ֥ [and·present] (713) + אֹתָ֖ם [them] (441) + בַּסָּ֑ל [in·the·basket] (92) + וְאֶ֨ת־הַפָּ֔ר [and·the·bull] (692) + וְאֵ֖ת שְׁנֵ֥י [and·two] (767) + הָאֵילִֽם [the·rams] (86) = 4297.
Onkelos
And you shall place them in one basket and bring them forward in the basket, along with the bull and the two rams.
Rashi
והקרבת אתם AND THOU SHALT OFFER THEM (lit., bring them near) to the court of the Tabernacle on the day when it will be first erected.
Ramban
AND THOU SHALT BRING THEM IN THE BASKET. This is connected with the following verse [… unto the door of the Tent of Meeting], Scripture thus stating that he [Moses] shall bring the bread in the basket, the bullock, the rams, and Aaron and his sons, to the door of the Tent of Meeting. And thou shalt wash them with water — that is, Aaron and his sons. A more correct interpretation is that the expression and thou shalt bring them in the basket leaves the matter unspecified, for without further explanation it is known that he should bring them to the place where He commands the priests to come [it being sufficient if they come before the door of the court of the Tabernacle]. And the second verse speaks only of Aaron and his sons, and therefore He says [thou shalt bring unto the door of the Tent of Meeting] and thou shalt wash them with water.
Ibn Ezra
"You shall bring them" — and they are in the basket as is proper, to be there at the entrance of the Tent of Meeting; and likewise the bull and the rams.
Tur HaArokh
והקרבת אותם בסל, “you are to present them in the basket.” The loaves are dragged in front of the priest; the verse refers to what takes place in front of the entrance to the Sanctuary, something mentioned in the verse following. The whole procedure may be understood as follows: “you will present the breads in the basket assigned for this, followed by the bull, and the rams, all of which are brought to the entrance of the Sanctuary by Aaron and his sons.” An alternative explanation: the words והקרבת אותם בסל, are not defined more closely at this point, as it is understood that the location which had been designated for this is where the basket containing these breads is to be presented in accordance with instructions issued to the priests. The following verse speaks only about Aaron and his sons, hence Moses is instructed to ensure that they undergo ritual immersion in a ritual bath prior to donning their garments.
Rashbam
והקרבת אותם בסל, you will bring them to the courtyard of the Tabernacle, עזרה, in a basket.
And you shall take the garments, and put upon Aaron the tunic, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the skilfully woven band of the ephod.
verse value 6528 — ל֔וֹ = 36 (double-Chai)
Insights
Verse structure: 13 words, 72 letters. Notable word values: "him" (ל֔וֹ) = 36, double chai. The shortest word is "him" (ל֔וֹ, 2 letters) and the longest is "the·garments" (אֶת־הַבְּגָדִ֗ים, 8 letters). Words sharing gematria 90: the·ephod, the·ephod. 6 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "the·garments" (אֶת־הַבְּגָדִ֗ים), "and·the·robe·of" (וְאֵת֙ מְעִ֣יל), "and·the·ephod" (וְאֶת־הָאֵפֹ֖ד). The root אפוד appears 3 times in this verse. 11 unique roots are used. Frequent roots: "Aaron" (root אהרן, 104x in Exodus); "and·take" (root לקח, 80x in Exodus); "the·ephod" (root אפוד, 27x in Exodus). The etnachta (major mid-verse pause) falls on 'and·the·breastpiece', dividing the verse into phrases of 9 and 4 words. Full calculation: וְלָקַחְתָּ֣ [and·take] (544) + אֶת־הַבְּגָדִ֗ים [the·garments] (465) + וְהִלְבַּשְׁתָּ֤ [and·you·shall·clothe] (743) + אֶֽת־אַהֲרֹן֙ [Aaron] (657) + אֶת־הַכֻּתֹּ֔נֶת [the·tunic] (1276) + וְאֵת֙ מְעִ֣יל [and·the·robe·of] (557) + הָאֵפֹ֔ד [the·ephod] (90) + וְאֶת־הָאֵפֹ֖ד [and·the·ephod] (497) + וְאֶת־הַחֹ֑שֶׁן [and·the·breastpiece] (770) + וְאָפַדְתָּ֣ [and·gird] (491) + ל֔וֹ [him] (36) + בְּחֵ֖שֶׁב [with·the·band·of] (312) + הָאֵפֹֽד [the·ephod] (90) = 6528.
Onkelos
And you shall take the garments and clothe Aaron with the tunic, the robe of the ephod, the ephod, and the breastpiece, and fasten him with the belt of the ephod.
Rashi
ואפדת AND THOU SHALT FASTEN [THE EPHOD ON] — adorn and arrange the girdle and the apron around him.
Ibn Ezra
"And you shall take" — the breastpiece is called a garment because it covers the area opposite the heart.
And you shall set the mitre upon his head, and put the holy crown upon the mitre.
verse value 4706
Insights
Verse structure: 7 words, 37 letters. Verse gematria: 4706 = 26 × 181; 26 is the value of the divine name Hashem. The shortest word is "and·put" (וְשַׂמְתָּ֥, 4 letters) and the longest is "on·the·headdress" (עַל־הַמִּצְנָֽפֶת, 8 letters). 2 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "the·headdress" (הַמִּצְנֶ֖פֶת), "the·diadem·of" (אֶת־נֵ֥זֶר). The root מצנפת appears 2 times in this verse. 6 unique roots are used. Frequent roots: "and·put" (root נתן, 115x in Exodus); "holiness" (root קדש, 82x in Exodus); "and·put" (root שום, 36x in Exodus). The etnachta (major mid-verse pause) falls on 'upon·his·head', dividing the verse into phrases of 3 and 4 words. Full calculation: וְשַׂמְתָּ֥ [and·put] (746) + הַמִּצְנֶ֖פֶת [the·headdress] (665) + עַל־רֹאשׁ֑וֹ [upon·his·head] (607) + וְנָתַתָּ֛ [and·put] (856) + אֶת־נֵ֥זֶר [the·diadem·of] (658) + הַקֹּ֖דֶשׁ [holiness] (409) + עַל־הַמִּצְנָֽפֶת [on·the·headdress] (765) = 4706.
Onkelos
And you shall set the turban upon his head and place the sacred diadem upon the turban.
Rashi
נזר הקדש THE DIADEM OF HOLINESS — This refers to the Plate. על המצנפת UPON THE MITRE, as I have explained above (Exodus 28:37) — by means of the middle string and the two strings at its (the Plate’s) ends which were, the three of them, tied together behind his neck he placed it upon the mitre as a kind of helmet.
Ibn Ezra
"And you shall place" — it is also not unreasonable that he placed the turban last. The reason the turban is mentioned at the beginning of the passage before the sash is that it is more distinguished than the sash.
Targum Yonatan
And thou shalt set the mitre on his head, and put the diadem upon which is engraven the Name of Holiness upon the mitre.
Then you shall take the anointing oil, and pour it upon his head, and anoint him.
verse value 4067
Insights
Verse structure: 7 words, 34 letters. The shortest word is "him" (אֹתֽוֹ, 3 letters) and the longest is "upon·his·head" (עַל־רֹאשׁ֑וֹ, 6 letters). 7 unique roots are used. Frequent roots: "and·take" (root לקח, 80x in Exodus); "upon·his·head" (root ראש, 27x in Exodus); "the·oil·of" (root שמן, 24x in Exodus). The etnachta (major mid-verse pause) falls on 'upon·his·head', dividing the verse into phrases of 5 and 2 words. Full calculation: וְלָֽקַחְתָּ֙ [and·take] (544) + אֶת־שֶׁ֣מֶן [the·oil·of] (791) + הַמִּשְׁחָ֔ה [the·anointing] (358) + וְיָצַקְתָּ֖ [and·pour] (606) + עַל־רֹאשׁ֑וֹ [upon·his·head] (607) + וּמָשַׁחְתָּ֖ [and·anoint] (754) + אֹתֽוֹ [him] (407) = 4067.
Onkelos
And you shall take the anointing oil and pour it upon his head, and anoint him.
Rashi
ומשחת אתו AND THOU SHALT ANOINT HIM — This anointing also, was in the form of a X: he put a drop of oil on his head and another drop between his eyebrows and joined them with his finger into this shape (Keritot 5b).
Ramban
THEN SHALT THOU TAKE THE ANOINTING OIL, AND POUR IT UPON HIS HEAD. Rabbi Abraham ibn Ezra wrote that this was before the setting of the mitre upon his head [mentioned in the preceding verse], for it is upon the head itself that Moses was to pour the oil. But this does not appear to me to be correct. For at the actual installation also, Scripture says, And he set the mitre upon his head etc., and afterwards it says, And Moses took the anointing oil, and anointed the Tabernacle, and subsequently it states, And he poured of the anointing oil upon Aaron’s head. But the correct interpretation is that he wound [the mitznepheth] around and around the head, but left the middle of the head uncovered, and it was on that place that he poured the oil. But if the anointing was upon the entire head as Rashi said, then [we must say] that the pouring of the oil was upon the place where the phylacteries lay, which was left uncovered, and from there he joined [the oil with his finger to the drop between his eyebrows] in the form of an X.
Ibn Ezra
"Upon his head" — upon Aaron's head alone, for he is the anointed priest. This anointing took place before the turban was placed on his head, for the oil was poured only upon the head, as it is written: "Like the goodly oil upon the head, running down upon the beard, the beard of Aaron" (Ps. 133:2).
Or HaChaim
ויצקת על ראשו ומשחת אוהו, "and pour it upon his head and anoint him." The verse means that the oil had to be poured on his head. The same applied to the anointing of Aaron's sons. Aaron and his sons each required a separate pouring of oil upon their heads seeing that the verse referred to both of them in the same way as we know from 28,41. This is further reinforced by the wording in 40,15 where the Torah said: "you will anoint them just as you have anointed their father. Torat Kohanim on Parshat Tzav explains the meaning of that verse in the same spirit.
Chizkuni
ויצקת על ראשו, “you will pour it unto his head; (the oil of anointing);” seeing that Aaron was the High Priest, he was the only one to be anointed. [In verse 19 we will read that when performing sacrificial service the right earlobes and right thumb of Aaron’s sons were also anointed with this oil. Ed.]
Tur HaArokh
ולקחת את שמן המשחה ויצקת על ראשו, “you will take hold of the oil for anointing and pour it over his head.” Ibn Ezra wrote that this anointing took place before Aaron wore his turban, מצנפת, seeing the oil was poured directly on his head. Nachmanides disagrees, seeing that even when the Torah reports the carrying out of these instruction in Leviticus 8,9 the Torah writes (concerning Moses) וישם את המצנפת על ראשו, “he placed the turban on his (Aaron’s) head.” Immediately following this, the Torah writes וישם על המצנפת אל מול פניו את ציץ הזהב, נזר הקודש, “he placed on the turban toward his face, the golden headband, a crown as symbol of sanctity, etc.” Only after this description of the actual procedure, does he Torah go on in verse 12, to describe the pouring of the oil of anointing on the head of Aaron. We must assume that the turban did not cover the entire surface of Aaron’s head, but that this turban was constructed in such a manner that it left a substantial area of Aaron’s head uncovered, so that the oil of anointing could be poured on even while he was wearing the turban. This corresponds to Rashi’s understanding of the procedure. According to Rashi, the oil was poured on the area where the phylacteries are placed on the head. Naturally, that area of the head was left uncovered.
And you shall bring his sons, and put tunics upon them.
verse value 2840
Insights
Verse structure: 4 words, 23 letters. The shortest word is "tunics" (כֻּתֳּנֹֽת, 4 letters) and the longest is "and·his·sons" (וְאֶת־בָּנָ֖יו, 7 letters). 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·clothe" (וְהִלְבַּשְׁתָּ֖ם). 4 unique roots are used. Frequent roots: "and·his·sons" (root בן, 189x in Exodus); "bring·forward" (root קרב, 29x in Exodus). The etnachta (major mid-verse pause) falls on 'bring·forward', dividing the verse into phrases of 2 and 2 words. Full calculation: וְאֶת־בָּנָ֖יו [and·his·sons] (475) + תַּקְרִ֑יב [bring·forward] (712) + וְהִלְבַּשְׁתָּ֖ם [and·clothe] (783) + כֻּתֳּנֹֽת [tunics] (870) = 2840.
Onkelos
And his sons you shall bring forward and clothe them with tunics.
Ibn Ezra
"And you shall bring his sons" — to the entrance of the Tent of Meeting.
And you shall gird them with girdles, Aaron and his sons, and bind head-tires on them; and they shall have the priesthood by a perpetual statute; and you shall consecrate Aaron and his sons.
verse value 4856
Insights
Verse structure: 16 words, 72 letters. The shortest word is "them" (אֹתָ֨ם, 3 letters) and the longest is "and·the·hand·of·his·sons" (וְיַד־בָּנָֽיו, 7 letters). Words sharing gematria 75: to·them, to·them. 8 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·gird" (וְחָגַרְתָּ֩), "a·sash" (אַבְנֵ֜ט), "and·bind" (וְחָבַשְׁתָּ֤). The root הם appears 2 times in this verse. 14 unique roots are used. Frequent roots: "and·it·shall·be" (root היה, 235x in Exodus); "and·his·sons" (root בן, 189x in Exodus); "Aaron" (root אהרן, 104x in Exodus). The etnachta (major mid-verse pause) falls on 'everlasting', dividing the verse into phrases of 13 and 3 words.
Onkelos
And you shall gird Aaron and his sons with sashes, and set headbands upon them; and the priesthood shall be theirs as a statute forever. And you shall offer the offering of Aaron and the offering of his sons.
Rashi
והיתה להם AND SHALL BE UNTO THEM This “filling of hands” shall be for an everlasting priesthood. ומלאת AND THOU SHALT “FILL” by means of these following matters יד אהרן ויד בניו AARON’S HAND AND HIS SONS’ HANDS in the appointment and assigment to the priesthood.
Ramban
AND THOU SHALT GIRD THEM WITH BELTS. This alludes to Aaron and his sons, and then Scripture reverts and explains, Aaron and his sons. This is similar to the expressions: let him bring it, the Eternal’s offering; the kingdom which will not serve him, Nebuchadnezzar. Such are the words of Rabbi Abraham ibn Ezra. But if so, [the following phrase in the verse before us,] and thou shalt bind ‘migba’oth’ on them refers only to some of them [mentioned before, namely, Aaron’s sons], for Aaron’s head-dress was not of the migba’oth, and besides, the mitznepheth is already on his head [as mentioned in Verse 6]. It is possible that the explanation of the verse is: “and thou shalt gird them with belts, and Aaron and his sons.” The verse is thus stating that he should gird Aaron’s sons mentioned with belts, and Aaron himself should be girded with his sons. For since the belt was alike for all of them [for Aaron and his sons], it was not mentioned above among the particular garments of Aaron; therefore it now became necessary to say that he should gird Aaron too with a belt like his sons. The breeches were not mentioned here as it was not necessary, as I have explained. And the reason why the breeches were singled out from the rest of the garments [by not being mentioned here] is that it was Moses who clothed them with all the garments, as G-d commanded, and thou shalt clothe them. But the breeches which were to cover the flesh of their nakedness, they themselves put on in privacy. Therefore He did not mention them here among the garments — and thou shalt take the garments, and clothe Aaron… and therefore He separated them [from the other garments] in command and in punishment, as I have mentioned above.
Ibn Ezra
"And you shall gird them with a sash" — this encompasses the sash of both Aaron and his sons, and likewise the breeches. After mentioning them together, it goes on to specify Aaron and his sons — as in "she opened it and saw the child" (above, 2:6). The word וְחָבַשְׁתָּ is like "I will not be a binder" (Isa. 3:7). "And you shall fill" (וּמִלֵּאתָ): the Aramaic translator's view is like "he shall fill his hand" (Ezek. 43:26) — but then what is one to make of "fill your hands today" (below, 32:29)? The Gaon [Saadia] explained "hand" as denoting obligation. Others say that מִלּוּאִים ["ordination"] means that they become complete, filled, and practiced — but then what are they to do with "he shall fill his hand" (Ezek. 43:26)?
Or HaChaim
ומלאת יד אהרון ויד בניו, "and you will consecrate Aaron and his sons." This refers to the anointing of Aaron and his sons, similar to what the Torah wrote in 28,41. The only thing missing in this verse is the reference to the anointing. This is alluded to by the word ומלאת.
Tur HaArokh
וחגרת אותם אבנט אהרן ובניו, “you shall girdle them with a sash, Aaron as well as his sons.” At first glance, the word אותם appears to refer to Aaron and his sons, and the verse would make a “u–turn” explaining whom Aaron and his sons were to girdle with a sash each. Nachmanides writes that if that were the meaning of the verse then the words וחבשת להם מגבעות could not refer to Aaron and his sons, seeing that Aaron did not wear a garment called מגבעת. Moreover, seeing that he was already wearing his turban, how could Moses wrap a מגבעת on top of his head? It is possible to understand the word אותם at the beginning of our verse as referring only to Aaron’s sons, which, in turn would explain why the Torah would have to write once more “Aaron and his sons,” meaning that Moses was to girdle Aaron with a sash just as he had done to his sons. Seeing that both Aaron and his sons wore sashes made of the same material, Aaron’s name was not mentioned at the beginning of the verse. The simple meaning then is that Moses would girdle the sons of Aaron with their respective sashes just as he had done for their father Aaron. Moses was the one who dressed both his brother and his nephews in all the priestly garments on this initial occasion. However, the priests themselves put on their undergarments, the ones which covered their private parts.
Rashbam
וחגרת אותם אבנט אהרן ובניו; concerning the sequence in which these garments were to be put on there is a disagreement in Yuma 5 seeing that the order mentioned here does not correspond to the order written in Leviticus 8,7-9. I believe, that the very fact that we find two versions as to the sequence is meant to tell us that the sequence in which these garment were put on did not matter.
And you shall bring the bullock before the tent of meeting; and Aaron and his sons shall lay their hands upon the head of the bullock.
verse value 3537 — אֹ֣הֶל = 36 (double-Chai)
Insights
Verse structure: 11 words, 50 letters. Notable word values: "tent" (אֹ֣הֶל) = 36, double chai. The shortest word is "tent" (אֹ֣הֶל, 3 letters) and the longest is "their·hands" (אֶת־יְדֵיהֶ֖ם, 7 letters). The root פרר appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·his·sons" (root בן, 189x in Exodus); "before" (root פנים, 116x in Exodus); "Aaron" (root אהרן, 104x in Exodus). First appearance of the root סמך ("and·lay") in Exodus. The etnachta (major mid-verse pause) falls on 'meeting', dividing the verse into phrases of 5 and 6 words. Full calculation: וְהִקְרַבְתָּ֙ [and·lead·up] (713) + אֶת־הַפָּ֔ר [the·bull] (686) + לִפְנֵ֖י [before] (170) + אֹ֣הֶל [tent] (36) + מוֹעֵ֑ד [meeting] (120) + וְסָמַ֨ךְ [and·lay] (126) + אַהֲרֹ֧ן [Aaron] (256) + וּבָנָ֛יו [and·his·sons] (74) + אֶת־יְדֵיהֶ֖ם [their·hands] (470) + עַל־רֹ֥אשׁ [upon·the·head·of] (601) + הַפָּֽר [the·bull] (285) = 3537.
Onkelos
And you shall bring the bull before the Tent of Meeting, and Aaron and his sons shall lay their hands upon the head of the bull.
Ramban
AND THOU SHALT BRING THE BULLOCK BEFORE THE TENT OF MEETING; AND AARON AND HIS SONS SHALL LAY THEIR HANDS UPON THE HEAD OF THE BULLOCK. Rabbi Abraham ibn Ezra commented, that the meaning of it is that when you will bring the bullock before the Tent of Meeting, Aaron and his sons shall lay their hands upon it, for [the bringing of the bullock] has already been mentioned above. The correct interpretation appears to me to be as I have explained, that above He commanded to bring them but did not explain “to the Tent of Meeting,” but only that he bring them; the purport being that he bring them to the place of the priests so that they be ready [for sacrifice], thus it would be sufficient that they be before the door of the court of the Tabernacle. But now He required that they be brought before the Tent of Meeting, to the door of the Tent, as He will explain in connection with the slaughtering thereof, for it is there that the laying of hands will take place.
Ibn Ezra
"And you shall bring" — this was already mentioned; the meaning is: when you bring the bull, Aaron and his sons shall lay their hands upon it. Some say that the meaning is that Aaron alone lays his hands first and his sons afterward; whereas concerning the ram it is written "Aaron and his sons shall lay their hands" (v. 15) — meaning that in that case they lay hands together, not one before the other.
Or HaChaim
וסמך אהרון ובניו את ידיהם, "and Aaron and his sons will place their hands, etc." The reason that the Torah uses the singular וסמך instead of the plural form וסמכו, is that Aaron was to place his hands on the bullock and his sons were to repeat this action individually, one at a time. I have come across a Tossephta in chapter 10 of Menachot which states: "When five people jointly offer one sacrifice they all perform the rite of placing their hands with all their weight on the animal; they do not do this simultaneously but one after another." Maimonides rules similarly in chapter 3 of Maaseh Ha-korbanot. Accordingly, we can well understand why our verse describes the act of סמיכה in the singular, i.e. וסמך, instead of וסמכו, as they were not to do this simultaneously. We still have to clarify why the Torah had to give these instructions twice in connection with the ram in verse 19 and was not content with Leviticus 8,18 where it is reported that Aaron and his sons did perform סמיכה and the fact is reported in the plural. Perhaps the Torah felt that if it would not repeat the report we would think that seeing that the bullock was a sin-offering, only Aaron performed the rite of סמיכה because only he and not his sons had been involved in the sin of the golden calf. By telling us that the same procedure was followed in connection with the ram which was a total-offering, the Torah made plain that none of these offerings were connected with Aaron's share in the making of the golden calf. The method chosen by the Torah makes it clear that the performance of סמיכה was required for all meat-offerings other than birds. Now we can understand why there was no need to write the word ויסמכו in the singular in Leviticus 8,18, seeing the point had been made already in our verse here. [With all due respect to the author, why did the Torah repeat the point in Leviticus 8,14 where the Torah again uses the singular in connection with Aaron and his sons? Ed.]
Tur HaArokh
והקרבת את הפר לפני אהל מועד, “you shall bring the bull close to Tent of Meeting.” Nachmanides, in referring to the commentary by Ibn Ezra, writes that according to Ibn Ezra both Aaron and his sons placed their hands firmly (סמיכה) on the bull at the time when he brought it in front of the entrance of the Sanctuary. Seeing that the actual presentation of the bull in front of the entrance of the Sanctuary in verse three (by implication) had already been mentioned, it would not be repeated without adding a new dimension to it, he writes that in his personal opinion all that happened at the entrance to the Sanctuary after the bull, etc., were presented there, was that they received the directive to offer these animals as sacrifices on the altar in the courtyard. The only reason the location is mentioned here again, is to ensure that the slaughtering, etc., would be performed in the areas designated for the priests to perform these procedures. There would have been no need to spell out the placing of their hands on the sacrificial animals, as this is always done immediately before the animal is slaughtered.
And you shall kill the bullock before Hashem, at the door of the tent of meeting.
verse value 2249 — יְהֹוָ֑ה = 26 (Hashem)
Insights
Verse structure: 7 words, 28 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. Verse gematria: 2249 = 13 × 173. The shortest word is "the·entrance·of" (פֶּ֖תַח, 3 letters) and the longest is "and·slaughter" (וְשָׁחַטְתָּ֥, 5 letters). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 396x in Exodus); "before" (root פנים, 116x in Exodus); "tent" (root אהל, 56x in Exodus). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 4 and 3 words. Full calculation: וְשָׁחַטְתָּ֥ [and·slaughter] (723) + אֶת־הַפָּ֖ר [the·bull] (686) + לִפְנֵ֣י [before] (170) + יְהֹוָ֑ה [Hashem] (26) + פֶּ֖תַח [the·entrance·of] (488) + אֹ֥הֶל [tent] (36) + מוֹעֵֽד [meeting] (120) = 2249.
Onkelos
And you shall slaughter the bull before Hashem, at the entrance of the Tent of Meeting.
Rashi
פתח אהל מועד BY THE ENTRANCE OF THE APPOINTED TENT — i. e. in the court of the Tabernacle which was in front of the entrance.
Ibn Ezra
"And you shall slaughter the bull" — Moses slaughtered it. The reason for "before Hashem": the Ark was at the center of the western [side], with the incense altar aligned opposite it, and opposite the incense altar stood the altar of burnt-offering.
And you shall take of the blood of the bullock, and put it upon the horns of the altar with your finger; and you shall pour out all the remaining blood at the base of the altar.
verse value 4350
Insights
Verse structure: 11 words, 56 letters. The shortest word is "from·the·blood·of" (מִדַּ֣ם, 3 letters) and the longest is "and·all·the·blood" (וְאֶת־כׇּל־הַדָּ֣ם, 8 letters). Words sharing gematria 62: the·altar, the·altar. 5 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "on·the·horns·of" (עַל־קַרְנֹ֥ת), "with·your·finger" (בְּאֶצְבָּעֶ֑ךָ), "and·all·the·blood" (וְאֶת־כׇּל־הַדָּ֣ם). The root דם appears 2 times in this verse. 9 unique roots are used. Frequent roots: "and·put" (root נתן, 115x in Exodus); "and·take" (root לקח, 80x in Exodus); "the·altar" (root מזבח, 60x in Exodus). The etnachta (major mid-verse pause) falls on 'with·your·finger', dividing the verse into phrases of 7 and 4 words. Full calculation: וְלָֽקַחְתָּ֙ [and·take] (544) + מִדַּ֣ם [from·the·blood·of] (84) + הַפָּ֔ר [the·bull] (285) + וְנָתַתָּ֛ה [and·put] (861) + עַל־קַרְנֹ֥ת [on·the·horns·of] (850) + הַמִּזְבֵּ֖חַ [the·altar] (62) + בְּאֶצְבָּעֶ֑ךָ [with·your·finger] (185) + וְאֶת־כׇּל־הַדָּ֣ם [and·all·the·blood] (506) + תִּשְׁפֹּ֔ךְ [pour] (800) + אֶל־יְס֖וֹד [at·the·base·of] (111) + הַמִּזְבֵּֽחַ [the·altar] (62) = 4350.
Onkelos
And you shall take some of the blood of the bull and put it on the horns of the altar with your finger, and all the remaining blood you shall pour out at the base of the altar.
Rashi
על קרנות UPON THE HORNS — on top of the horns actually (the blood was not to be sprinkled from below so as to reach the horns but was to be placed by the finger actually upon the horns) (Zevachim 53a). ואת כל הדם AND ALL THE BLOOD i. e. all the remainder of the blood (that which is left after some of it had been placed upon the horns of the altar as just stated). אל יסוד המזבח AT THE BOTTOM OF THE ALTAR — A kind of projection that formed a receptacle was made right round it after it had risen to a height of one cubit from the ground (Sukkah 45a).
Ibn Ezra
"He shall pour" — the priest who performs the pouring.
And you shall take all the fat that covers the inwards, and the lobe above the liver, and the two kidneys, and the fat that is upon them, and make them smoke upon the altar.
verse value 6918
Insights
Verse structure: 13 words, 76 letters. The shortest word is "which" (אֲשֶׁ֣ר, 3 letters) and the longest is "all·the·fat" (אֶֽת־כׇּל־הַחֵ֘לֶב֮, 8 letters). 3 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "all·the·fat" (אֶֽת־כׇּל־הַחֵ֘לֶב֮), "and·the·lobe" (וְאֵ֗ת הַיֹּתֶ֙רֶת֙), "on·the·liver" (עַל־הַכָּבֵ֔ד). The root חלב appears 2 times in this verse. 12 unique roots are used. Frequent roots: "which" (root אשר, 245x in Exodus); "upon·them" (root על, 114x in Exodus); "and·two" (root שנים, 101x in Exodus). First appearance of the root קטר ("and·make·smoke") in Exodus. The etnachta (major mid-verse pause) falls on 'upon·them', dividing the verse into phrases of 11 and 2 words. Full calculation: וְלָֽקַחְתָּ֗ [and·take] (544) + אֶֽת־כׇּל־הַחֵ֘לֶב֮ [all·the·fat] (496) + הַֽמְכַסֶּ֣ה [that·covers] (130) + אֶת־הַקֶּ֒רֶב֒ [the·entrails] (708) + וְאֵ֗ת הַיֹּתֶ֙רֶת֙ [and·the·lobe] (1422) + עַל־הַכָּבֵ֔ד [on·the·liver] (131) + וְאֵת֙ שְׁתֵּ֣י [and·two] (1117) + הַכְּלָיֹ֔ת [the·kidneys] (465) + וְאֶת־הַחֵ֖לֶב [and·the·fat] (452) + אֲשֶׁ֣ר [which] (501) + עֲלֵיהֶ֑ן [upon·them] (165) + וְהִקְטַרְתָּ֖ [and·make·smoke] (720) + הַמִּזְבֵּֽחָה [on·the·altar] (67) = 6918.
Onkelos
And you shall take all the fat that covers the innards, and the lobe that is on the liver, and the two kidneys and the fat that is upon them, and burn them on the altar.
Rashi
החלב המכסה את הקרב THE FAT THAT COVERETH THE INWARDS — this is the membrane upon the maw (Tosefta Chullin 9:3) which is called tele in old French ואת היתרת This is the lobe of the liver which is called abris in old French על הכבד — Take with it (with the lobe) some of the liver also (cf. Sifra, Vayikra Dibbura d'Nedavah, Section 14 8).
Ramban
AND THOU SHALT TAKE ALL THE FAT THAT COVERETH THE INWARDS. “This is the membrane upon the maw which is called tele [in old French].” This is Rashi’s language. In my opinion, the expression the fat that covereth the inwards is indeed a reference to the membrane [upon the maw]. But when it says [as it does here], ‘all’ the fat that covereth the inwards, it alludes to two kinds of fat which are there: to the fat of that membrane, and to the heavy fat which is upon the inwards, as it is said in Seder Vayikra: the fat that covereth the inwards, and the fat that is upon the inwards. Thus it is clear that there are two kinds of fat upon the inwards — at times Scripture mentions them both, and at other times it includes them as one under the term “all” [as it says here]. Thus by saying here, all the fat that covereth the inwards, He already included the fat that is upon the inwards. Similarly in the actual fulfillment of this command He says, And he took all the fat that was upon the inwards, and the lobe of the liver, thus including [the two kinds of fat upon the inwards] in the phrase, ‘all’ the fat that was upon the inwards. But further in this section He says, And thou shalt take of the ram the fat, and the fat tail, and the fat that covereth the inwards. Here the first “fat” mentioned without explanation, means the fat upon the inwards.
Ibn Ezra
"And you shall take" — neither the bull nor the goat has a fat tail. Some say that the kidneys are so called from the root of "my soul longs and yearns" (Ps. 84:3), because the power of sexual desire is located there.
Tur HaArokh
ולקחת את כל החלב המכסה את הקרב, “you will take all the fat membranes which are attached to the innards of the animal, etc.” According to Rashi this refers only to a membrane above the animal’s abdomen. Nachmanides agrees that there certainly is such a membrane there that is part of the חלב mentioned in our verse. However, seeing that the Torah speaks of כל החלב, “all the fat,” this must mean at least two distinct kinds of חלב, i.e. also the fat described in Leviticus 3,3 ואת כל החלב אשר על הקרב. When the Torah reports about these directives having been carried out, no mention is made of the fat usually known as על יותרת הכבד, “the diaphragm with the liver.” (compare verse 22). This also belonged to “all the fat, etc.” It is clear from the mention of יותרת הכבד in verse 22, that the fat membranes mentioned earlier without more precise locations, are those that cover the abdomen. This poses the problem for Nachmanides that in the respective chapter in Leviticus 8,15 both כל החלב אשר על הקרב as well as יותרת הכבד are mentioned separately.
But the flesh of the bullock, and its skin, and its dung, you shall burn with fire without the camp; it is a sin-offering.
verse value 4860
Insights
Verse structure: 10 words, 45 letters. The shortest word is "the·bull" (הַפָּר֙, 3 letters) and the longest is "and·its·dung" (וְאֶת־פִּרְשׁ֔וֹ, 7 letters). 4 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·the·flesh·of" (וְאֶת־בְּשַׂ֤ר), "and·its·hide" (וְאֶת־עֹר֣וֹ), "and·its·dung" (וְאֶת־פִּרְשׁ֔וֹ). 10 unique roots are used. Frequent roots: "it" (root הוא, 62x in Exodus). The etnachta (major mid-verse pause) falls on 'the·camp', dividing the verse into phrases of 8 and 2 words. Full calculation: וְאֶת־בְּשַׂ֤ר [and·the·flesh·of] (909) + הַפָּר֙ [the·bull] (285) + וְאֶת־עֹר֣וֹ [and·its·hide] (683) + וְאֶת־פִּרְשׁ֔וֹ [and·its·dung] (993) + תִּשְׂרֹ֣ף [burn] (980) + בָּאֵ֔שׁ [with·fire] (303) + מִח֖וּץ [outside] (144) + לַֽמַּחֲנֶ֑ה [the·camp] (133) + חַטָּ֖את [purgation·offering] (418) + הֽוּא [it] (12) = 4860.
Onkelos
But the flesh of the bull, and its hide, and its dung you shall burn in fire outside the camp — it is a sin offering.
Rashi
תשרף באש SHALT THOU BURN WITH FIRE — We do not find that any “outside” sin offering was to be burnt except this (cf. Rashi on Leviticus 9:11).
Ramban
THOU SHALT BURN WITH FIRE WITHOUT THE CAMP; IT IS A SIN-OFFERING. “We do not find any outside sin-offering that was to be burnt except this.” Thus is Rashi’s language. It was a temporary, special legislation, according to the words of our Rabbis. The reason for this is, that everything being foreseen by Him, this sin-offering was to effect forgiveness for the making of the golden calf, and it was the sacrifice of the anointed priest; and there [in the Book of Leviticus] He was to command that the blood of the sin-offering [of the High Priest] be brought within [the Tent of Meeting and sprinkled in front of] the veil, [and the sacrifice be burnt outside the camp]. At present, however, He did not wish to mention that [the blood be brought] within the Tent, for there [in the Book of Leviticus] He says in discernment, [that he sprinkle the blood] in front of the holy veil, and at this point [the Tabernacle] had not yet been sanctified, and the Divine Glory did not yet dwell upon it, that it be called “the holy veil.” Thus the outside sin-offering [mentioned here] was like the inner one [of the anointed priest]. The laying of hands was [also] by Aaron’s sons, [although if it was deemed to be Aaron’s sin-offering the laying of hands should have been done only by Aaron], because He was angry with Aaron to have destroyed him, which means the extermination of his children, therefore they too needed atonement by this sin-offering. The reason for burning [such a sin-offering outside the camp] is the same as the reason for burning the Red Heifer there, and the secret thereof is known from [the text concerning] the goat sent to Azazel.
Ibn Ezra
"And the flesh" — this includes the head and the pieces. "And its dung" — by reasoning, one first washes it and only then burns it, after which the prescribed portions are turned to smoke. The word חַטּאת (sin-offering): because it comes to atone for sin, it is called by that name; and similarly the guilt-offering (אשָׁם) — and therefore "they shall purify the altar" (Ezek. 43:22) means they shall remove sin from upon it.
Chizkuni
ואת בשר הפר, “and the flesh of the bull;” the Torah mentions the flesh separately seeing that the skin of the entire bull had already been removed before the animal was cut up. Afterwards Aaron took all of it outside the camp as it was a sin offering. This is how our sages in the Sifra, interpret the verse in Leviticus 4,12, where the sin offering of the High Priest is discussed, when he has been guilty of sin, of course, not like here. תשרוף באש, “you shall burn in fire;” Rashi explains that this is the only externally offered sin offering that needs to be burned outside. (Instead of the priests consuming part of its meat) We do find that the calf Aaron offered up (Leviticus 9,11) as well as the second bull of the Levites (Ezra 6,17) and the bull of which Ezekiel speaks concerning the future in Ezekiel 45,22 which were all external sin offerings and whose flesh, and entrails were burned or will be burned outside the sacred compounds. Some commentators try and explain the reason why these sin offerings’ flesh had to be burned outside the sacred compound as due to the fact that they were Aaron’s personal offerings, and just as Aaron’s personal minchah offerings must be burned up completely, (Leviticus 6,15) the same applies to his other personal offerings. The purpose of these offerings was to sanctify the altar. Compare verse 36 in our chapter. This procedure could be completed only by means of blood. It appears that at the time of the consecration rites of the Tabernacle and the slaughtering of these animals there was not yet a functioning altar, so that these parts all had to be burned outside the camp.
Rabbeinu Bahya
ואת בשר הפר, ”and the flesh of the bull, etc.” The sin-offering of a bull was meant to atone for the sin of the golden calf. When the Torah writes: “you shall burn its flesh by fire,” this expression is very similar to the one used for the red heifer’s flesh (Numbers 18,7). The mystical dimension of these procedures is known already from the scapegoat in Leviticus 16. The reason for assuming that this bull was to atone for the sin of the golden calf is that the High Priest when guilty of a sin involving idolatry has to offer a bull as sin-offering as described in Leviticus 4,3. The reason Aaron’s sons also had to place their hands on that bull prior to it being slaughtered (verse 10) was that seeing that G’d had been angry at Aaron for his part in the sin of the golden calf (Deut. 9,20), and He meant to kill him and his sons, it was critical that they become part of the atonement process. The word להשמידו which Moses used in that verse in Deut. 9,20 meant that Aaron’s sons would be killed also.
Tur HaArokh
תשרף באש, “you are to burn by fire.” Rashi writes that nowhere else do we find that a sin offering offered on the altar in the Temple’s courtyard, was completely burned up without a portion of the meat being consumed by the priests. This was so only because of the exceptional circumstances surrounding this event. Nachmanides suggests a specific reason for the departure from the normal procedure when a sin offering is presented on the altar. He claims that this bull was meant to atone for the sin of the golden calf; the offering in question, i.e. a bull as a sin offering, is that assigned to the High Priest if he has committed an inadvertent sin, which if it had been deliberate would result in the karet penalty. Aaron atoned for his share in the sin of the golden calf by means of this offering. This particular sin offering (its blood) is brought to the Sanctuary, seeing that in the legislation dealing with this kind of sin offering the Torah stipulates that its blood is to be presented to the front of the curtain dividing the Sanctuary from the Holy of Holies. The element known as הוראת שעה emergency legislation, involved on this occasion, was that Aaron had not yet completed his consecration as High Priest, so that he really had no business to be in the Sanctuary as yet. On the other hand, the Presence of the Shechinah had not yet manifested itself until the eighth day of the מלואים, so that he did not commit a capital crime by doing so in his present state. The dividing curtain therefore had not yet qualified for its very name, i.e. a fence before the Holy of Holies. Nonetheless, the legal status of the Sanctuary was similar to that of the Holy of Holies, so that both he and his sons required a degree of atonement for what they did, but this was not connected to the sin of the golden calf that had occurred many months earlier.
You shall also take the one ram; and Aaron and his sons shall lay their hands upon the head of the ram.
verse value 2558 — הָאֶחָ֖ד = 18 (chai)
Insights
Verse structure: 9 words, 44 letters. Notable word values: "one" (הָאֶחָ֖ד) = 18, chai, 'life'. Verse gematria: 2558 = 2 × 1279. The shortest word is "take" (תִּקָּ֑ח, 3 letters) and the longest is "and·the·ram" (וְאֶת־הָאַ֥יִל, 7 letters). 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·lay" (וְסָ֨מְכ֜וּ). The root איל appears 2 times in this verse. 8 unique roots are used. Frequent roots: "and·his·sons" (root בן, 189x in Exodus); "Aaron" (root אהרן, 104x in Exodus); "their·hands" (root יד, 100x in Exodus). The etnachta (major mid-verse pause) falls on 'take', dividing the verse into phrases of 3 and 6 words. Full calculation: וְאֶת־הָאַ֥יִל [and·the·ram] (453) + הָאֶחָ֖ד [one] (18) + תִּקָּ֑ח [take] (508) + וְסָ֨מְכ֜וּ [and·lay] (132) + אַהֲרֹ֧ן [Aaron] (256) + וּבָנָ֛יו [and·his·sons] (74) + אֶת־יְדֵיהֶ֖ם [their·hands] (470) + עַל־רֹ֥אשׁ [upon·the·head·of] (601) + הָאָֽיִל [the·ram] (46) = 2558.
Onkelos
And the one ram you shall take, and Aaron and his sons shall lay their hands upon the head of the ram.
Ibn Ezra
"And the one" — whichever of the two he wishes.
Daat Zkenim
וסמכו אהרן ובניו את ידיהם, “and Aaron and his sons are to lay their hands, etc.: according to our author’s version of the Torah, the name of Aaron is spelled here with the letter ו which never occurs elsewhere. (Minchas shay) [The fact is that in our versions of the Torah it is spelled in the usual way, without that letter. Ed.] Our author raises another question concerning the word וסמכו, i.e. a plural mode, whereas in verse 10 it is spelled in the singular mode as we expected. [In both instances only one animal is being sacrificed, so why would Aaron and his sons all place their hands on that one ram? Ed.] Also in verse 19 the Torah again reverts to using the singular mode for that word although the subjects are both Aaron and his sons. It appears that according to the Midrash on verse 15 the word Aaron has also been spelled with the additional letter ו; according to Rashi, commenting on a similar anomaly of the spelling of the word לטוטפות once with the plural letter ו and once without, (Exodus 13,16, Deuteronomy 6,7 and 11,18 respectively). [In our editions it is not spelled with the letter ו on the last two occasions. The versions quoted and discussed in the Talmud are not binding for us nowadays. There is therefore no point in translating the speculations of our author on the subject. A comment by the author of minchass shy a well known exegete of the 17th century is not relevant as our author lived about 4-500 years earlier. Ed.]
And you shall slay the ram, and you shall take its blood, and dash it round about against the altar.
verse value 3114
Insights
Verse structure: 7 words, 37 letters. The shortest word is "around" (סָבִֽיב, 4 letters) and the longest is "upon·the·altar" (עַל־הַמִּזְבֵּ֖חַ, 7 letters). 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "its·blood" (אֶת־דָּמ֔וֹ). 7 unique roots are used. Frequent roots: "and·take" (root לקח, 80x in Exodus); "the·ram" (root איל, 73x in Exodus); "upon·the·altar" (root מזבח, 60x in Exodus). The etnachta (major mid-verse pause) falls on 'the·ram', dividing the verse into phrases of 2 and 5 words. Full calculation: וְשָׁחַטְתָּ֖ [and·slaughter] (723) + אֶת־הָאָ֑יִל [the·ram] (447) + וְלָֽקַחְתָּ֙ [and·take] (544) + אֶת־דָּמ֔וֹ [its·blood] (451) + וְזָרַקְתָּ֥ [and·toss] (713) + עַל־הַמִּזְבֵּ֖חַ [upon·the·altar] (162) + סָבִֽיב [around] (74) = 3114.
Onkelos
And you shall slaughter the ram and take its blood and dash it against the altar all around.
Rashi
וזרקת AND THOU SHALT SPRINKLE IT with a vessel: he held the basin and cast blood from it towards the horn in such a manner that it (the blood) showed on both sides of it. No offering except the sin-offering alone required that its blood should be smeared with the finger, but other sacrifices required neither “horn” nor “finger” (did not require that the blood should be placed on the horn of the altar by the fingers), for the sprinkling of their blood had to be upon the lower half of the altar, and he (the priest) therefore did not mount the ascent leading to the top of the altar but he stood on the ground and sprinkled the blood (Zevachim 53b). סביב ROUND ABOUT — This is how it is explained in the Treatise on Slaughtering the Sacrifices (Zevachim 53b): that סביב, “round about” signifies nothing more than that there were to be two sprinklings so made that they should constitute four — one on this corner and one at that which was diagonally opposite it, and so that each sprinkling showed on both sides of the corner, on this and on that side; it followed therefore that the blood was placed on the four sides round about, and for this reason it is here termed סביב.
Ibn Ezra
"And you shall slaughter" — etc. "upon the altar" — not upon the horns of the altar; rather, all the blood is dashed there, not at the base.
And you shall cut the ram into its pieces, and wash its inwards, and its legs, and put them with its pieces, and with its head.
verse value 5182
Insights
Verse structure: 9 words, 50 letters. Verse gematria: 5182 = 2 × 2591. The shortest word is "cut·up" (תְּנַתֵּ֖חַ, 4 letters) and the longest is "and·the·ram" (וְאֶ֨ת־הָאַ֔יִל, 7 letters). 5 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "cut·up" (תְּנַתֵּ֖חַ), "into·its·pieces" (לִנְתָחָ֑יו), "and·its·legs" (וּכְרָעָ֔יו). The root נתח appears 3 times in this verse. 7 unique roots are used. Frequent roots: "and·put" (root נתן, 115x in Exodus); "and·the·ram" (root איל, 73x in Exodus); "its·entrails" (root קרב, 29x in Exodus). First appearance of the root נתח ("cut·up") in Exodus. The etnachta (major mid-verse pause) falls on 'into·its·pieces', dividing the verse into phrases of 3 and 6 words. Full calculation: וְאֶ֨ת־הָאַ֔יִל [and·the·ram] (453) + תְּנַתֵּ֖חַ [cut·up] (858) + לִנְתָחָ֑יו [into·its·pieces] (504) + וְרָחַצְתָּ֤ [and·wash] (704) + קִרְבּוֹ֙ [its·entrails] (308) + וּכְרָעָ֔יו [and·its·legs] (312) + וְנָתַתָּ֥ [and·put] (856) + עַל־נְתָחָ֖יו [with·its·sections] (574) + וְעַל־רֹאשֽׁוֹ [and·on·its·head] (613) = 5182.
Onkelos
And the ram you shall cut into its pieces, and wash its innards and its legs, and place them upon its pieces and upon its head.
Rashi
על נתחיו [AND PUT THEM] TO ITS PIECES — i. e. together with (על) its pieces — added to the other pieces.
Ibn Ezra
"And the ram" — [the text] did not mention regarding the bull that it should be cut into pieces; therefore it was burned whole, and that is why its legs are not mentioned. "And you shall wash" — this is an imperative.
Targum Yonatan
And the ram shalt thou divide according to his members (dividings), and wash his inwards and his legs, and set them in order upon his members, and upon his head.
And you shall make the whole ram smoke upon the altar; it is a burnt-offering to Hashem; it is a sweet savor, an offering made by fire to Hashem.
verse value 2131
Insights
Verse structure: 11 words, 50 letters. Verse gematria: 2131 is prime. The shortest word is "burnt·offering" (עֹלָ֥ה, 3 letters) and the longest is "the·whole·ram" (אֶת־כׇּל־הָאַ֙יִל֙, 8 letters). Words sharing gematria 56: to·Hashem, to·Hashem. 2 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "the·whole·ram" (אֶת־כׇּל־הָאַ֙יִל֙), "scent" (רֵ֣יחַ). The root הוא appears 2 times in this verse. 9 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 396x in Exodus); "burnt·offering" (root עלה, 78x in Exodus); "the·whole·ram" (root איל, 73x in Exodus). First appearance of the root ניחח ("pleasing") in Exodus. The etnachta (major mid-verse pause) falls on 'to·Hashem', dividing the verse into phrases of 6 and 5 words. Full calculation: וְהִקְטַרְתָּ֤ [and·make·smoke] (720) + אֶת־כׇּל־הָאַ֙יִל֙ [the·whole·ram] (497) + הַמִּזְבֵּ֔חָה [on·the·altar] (67) + עֹלָ֥ה [burnt·offering] (105) + ה֖וּא [it] (12) + לַֽיהֹוָ֑ה [to·Hashem] (56) + רֵ֣יחַ [scent] (218) + נִיח֔וֹחַ [pleasing] (82) + אִשֶּׁ֥ה [an·offering·by·fire] (306) + לַיהֹוָ֖ה [to·Hashem] (56) + הֽוּא [it·is] (12) = 2131.
Onkelos
And you shall burn the entire ram on the altar — it is a burnt offering before Hashem, to be accepted with favor; it is an offering before Hashem.
Rashi
ריח נחוח AS A PLEASING ODOUR — as a gratification of spirit before Me — that I commanded and My will was carried out (Zevachim 46b). אשה AN OFFERING MADE BY FIRE a term connected with the word אש, fire: it denotes the burning of the parts which had been placed on the fire (cf. Rashi on Leviticus 1:9).
Ibn Ezra
"And you shall turn all the ram into smoke" — that is why neither the fat tail nor the fats are mentioned [separately]: all of it is offered.
Then you shall kill the ram, and take of its blood, and put it upon the tip of the right ear of Aaron, and upon the tip of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and dash the blood against the altar round about.
verse value 7860
Insights
Verse structure: 22 words, 110 letters. The shortest word is "ear" (אֹ֨זֶן, 3 letters) and the longest is "and·on·the·tip·of" (וְעַל־תְּנ֨וּךְ, 7 letters). Words sharing gematria 515: the·right, the·right, the·right. 4 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "some·of·its·blood" (מִדָּמוֹ֙), "on·the·tip·of" (עַל־תְּנוּךְ֩), "and·on·the·tip·of" (וְעַל־תְּנ֨וּךְ). The root ימני appears 3 times in this verse. 16 unique roots are used. Frequent roots: "his·sons" (root בן, 189x in Exodus); "and·put" (root נתן, 115x in Exodus); "Aaron" (root אהרן, 104x in Exodus). First appearance of the root ימני ("the·right") in Exodus. The etnachta (major mid-verse pause) falls on 'the·right', dividing the verse into phrases of 18 and 4 words.
Onkelos
And you shall slaughter the ram and take some of its blood and put it on the tip of Aaron's right ear, and on the tip of the right ear of his sons, and on the thumb of their right hand, and on the big toe of their right foot; and you shall dash the blood against the altar all around.
Rashi
תנוך — This is the inner cartilage which is within the ear, which they call tendrons in old French (cf. Rashi on Leviticus 14:14). בהן ידם — i. e. the thumb; and the blood was placed on the middle joint (Chullin 11a).
Ibn Ezra
"And you shall slaughter" — תְּנוּךְ has no cognate [in Scripture]. The Gaon [Saadia] said it is the soft [cartilage] attached to the round of the ear. בֹּהֶן: its plural is בְּהֹנוֹת, which is not according to the standard grammatical pattern of the language — thus there are two paradigms for this noun, as is the case with many nouns. The remaining blood of this second ram is dashed as was the blood of the first.
And you shall take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him; and he and his garments shall be hallowed, and his sons and his sons' garments with him.
verse value 4856
Insights
Verse structure: 20 words, 100 letters. The shortest word is "which" (אֲשֶׁ֥ר, 3 letters) and the longest is "and·on·his·vestments" (וְעַל־בְּגָדָ֔יו, 8 letters). Words sharing gematria 407: with·him, him. 6 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·of·the·oil·of" (וּמִשֶּׁ֣מֶן), "and·sprinkle" (וְהִזֵּיתָ֤), "and·on·his·vestments" (וְעַל־בְּגָדָ֔יו). The root בגד appears 4 times in this verse. 13 unique roots are used. Frequent roots: "which" (root אשר, 245x in Exodus); "and·upon·his·sons" (root בן, 189x in Exodus); "upon·Aaron" (root אהרן, 104x in Exodus). The etnachta (major mid-verse pause) falls on 'with·him', dividing the verse into phrases of 13 and 7 words.
Onkelos
And you shall take some of the blood that is upon the altar and some of the anointing oil and sprinkle it upon Aaron and upon his garments, and upon his sons and upon the garments of his sons with him; and he shall be hallowed, and his garments, and his sons, and the garments of his sons with him.
Ibn Ezra
"And you shall take" — the oil [is sprinkled] upon Aaron: beneath Aaron's garments and upon his garments.
Chizkuni
ולקחת מן הדם אשר על המזבח, “you will take from the blood which is on the altar;” we do not find another example of this kind of sprinkling blood when the blood had to be gathered up after first having been deliberately sprinkled, except during these consecration rites for Aaron and his sons when he and his sons were symbolically being united to the altar through each being sprinkled with some of the blood of these sacrifices. And this sprinkling is a testimony and clear sign for all subsequent generations that only they and no strangers (i.e. non-Kohanim) are authorized to offer sacrifices on the altar.
Daat Zkenim
ולקחת מן הדם, “you are to take from the blood;” it is not clear if seeing that the blood of that animal had already been sprinkled on the altar as reported in verse 20, he had to take from the same blood and sprinkle it on Aaron and his sons’ garments.
Also you shall take of the ram the fat, and the fat tail, and the fat that covers the inwards, and the lobe of the liver, and the two kidneys, and the fat that is upon them, and the right thigh; for it is a ram of consecration;
verse value 7352
Insights
Verse structure: 20 words, 100 letters. The shortest word is "that" (כִּ֛י, 2 letters) and the longest is "and·the·fat" (וְאֶת־הַחֵ֣לֶב, 7 letters). Words sharing gematria 452: and·the·fat, and·the·fat. 7 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "from·the·ram" (מִן־הָ֠אַ֠יִל), "the·fat" (הַחֵ֨לֶב), "and·the·broad·tail" (וְהָֽאַלְיָ֜ה). The root חלב appears 3 times in this verse. 17 unique roots are used. Frequent roots: "which" (root אשר, 245x in Exodus); "that" (root כי, 118x in Exodus); "upon·them" (root על, 114x in Exodus). The etnachta (major mid-verse pause) falls on 'the·right', dividing the verse into phrases of 16 and 4 words.
Onkelos
And you shall take from the ram the fat and the fat tail, and the fat that covers the innards, and the lobe of the liver, and the two kidneys and the fat that is upon them, and the right thigh — for it is a ram of ordination.
Rashi
החלב THE FAT — This means the fat of the gut, or, (according to the opinion of Rabbi Ishmael,) of the maw (Chullin 49b; cf. Rashi on Leviticus 3:3). והאליה AND THE FAT TAIL — This is the portion of the animal from the kidneys and lower down, as is explained in Leviticus, (3:9) because it is said, “[the whole fat tail], he shall take it off hard by the back bone (עָצָה)” i. e. by the place where the kidneys give counsel (עָצָה) (Chullin 11a). In the case of the fat portions of the bullock the “fat tail” is not mentioned, for the “fat tail” was offered only in the case of a male or female lamb and a ram, but an ox and a goat do not require the “fat tail” to be offered. ואת שוק הימין AND THE RIGHT SHOULDER — We do not find that burning if prescribed for the right shoulder together with the fat parts except in the case of this alone. כי איל מלאים הוא FOR IT IS A RAM OF מלאים — of שלמים (usually translated peace-offerings): מלואים has the meaning of “perfection” (מלא meaning “full”, so that מלואים is synonymous with שלמים) — something that is perfect in all respects. Scripture informs us that the מלואים (consecration sacrifices) are to be regarded as שלמים-sacrifices, in that they, like the שלמים, promote peace (שלום) between the altar and him who carries out the sacrifical rite (the priest) and the owner of the animal (the worshipper who brings the sacrifice”). Therefore, says God, in this case I make it a condition that the breast shall belong as a portion to him who performs the sacrificial rite, viz., Moses, who officiated at the installation into office (cf. v. 26). — The remainder, Aaron and his sons ate because they were the “owners”, as is expressly set forth in this section (cf. Sifra, Vayikra Dibbura d'Nedavah, Chapter 16 2; Midrash Tanchuma, Tzav 4).
Ibn Ezra
"And you shall take" — this fat that is mentioned is the fat that is upon the entrails, as written in the portion of Vayikra. "The thigh" — the right side. The breast and the thigh are taken from the ram of ordination; and from this day forward the thigh and the breast shall be given to Aaron and his sons from the peace-offerings of the Israelites. However, the breast from the ram of ordination — Moses alone eats it, for he is the priest of priests.
Sforno
כי איל מלואים הוא, this was the reason that the right thigh was burned on the altar. This practice did not apply to any of the other animal sacrifices. [with the exception of burnt-offerings which were burned up completely. Ed.] The Torah views the right thigh of the animal as equivalent to the right hand of a human being. Wherever in the Torah the word אצבע appears in the same context as the priesthood, the reference is to the finger of the right hand. (Menachot 10).
Chizkuni
ואת שוק הימין, “and the right thigh,” we do not again find an example of burning up the right thigh together with the entrails on any other occasion. The thigh of the ram of the consecration rights being treated in such a manner occurred only on the first day of the seven days of these rites. On the remaining six days not a single thigh was burned up on the altar. This is what Rashi explains when he writes in this connection that the right thigh was intended to be a portion for the officiating priest to eat, (during the other six days of these consecration rights) the offering being understood as a “peaceoffering” [the very word שלמים being understood as “perfection, according to Rashi. Ed.] ” כי איל מלואים הוא, “for this is a ram of ordination or consecration.” Through its being presented on the altar, these men, Aaron and his sons, became consecrated as priests.
and one loaf of bread, and one cake of oiled bread, and one wafer, out of the basket of unleavened bread that is before Hashem.
verse value 3851 — אֶחָ֑ד = 13 (echad/ahavah)
Insights
Verse structure: 14 words, 50 letters. Notable word values: "one" (אֶחָ֑ד) = 13, the value of echad ('one') and ahavah ('love'). Verse gematria: 3851 is prime. The shortest word is "bread" (לֶ֜חֶם, 3 letters) and the longest is "and·a·wafer" (וְרָקִ֣יק, 5 letters). Words sharing gematria 409: one, one. 3 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·a·loaf·of" (וְכִכַּ֨ר), "and·a·wafer" (וְרָקִ֣יק), "from·the·basket·of" (מִסַּל֙). The root אחד appears 3 times in this verse. 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 396x in Exodus); "which" (root אשר, 245x in Exodus); "before" (root פנים, 116x in Exodus). The etnachta (major mid-verse pause) falls on 'one', dividing the verse into phrases of 9 and 5 words. Full calculation: וְכִכַּ֨ר [and·a·loaf·of] (246) + לֶ֜חֶם [bread] (78) + אַחַ֗ת [one] (409) + וְֽחַלַּ֨ת [and·cake] (444) + לֶ֥חֶם [bread] (78) + שֶׁ֛מֶן [oil] (390) + אַחַ֖ת [one] (409) + וְרָקִ֣יק [and·a·wafer] (416) + אֶחָ֑ד [one] (13) + מִסַּל֙ [from·the·basket·of] (130) + הַמַּצּ֔וֹת [the·unleavened·bread] (541) + אֲשֶׁ֖ר [which] (501) + לִפְנֵ֥י [before] (170) + יְהֹוָֽה [Hashem] (26) = 3851.
Onkelos
And one loaf of bread, and one cake of oiled bread, and one wafer from the basket of unleavened bread that is before Hashem.
Rashi
וככר לחם AND ONE LOAF OF BREAD — of the cakes (mentioned in Exodus 29:2) (Menachot 78a). וחלת לחם שמן AND ONE PIERCED CAKE OF OILED BREAD — of the “saturated" kind. ורקיק AND ONE WAFER — of the wafers there mentioned: i. e. one out of the ten which were comprised in each of these different kinds of bread (Menachot 76a; cf. Rashi on Exodus 29:2). We do not find that any heave-offering of bread brought with a sacrifice was burnt except this alone, for the heave-offering of the bread brought with the thanksgiving offering and with the ram of the Nazarite was given to the priest (and therefore not burnt) together with the breast and the shoulder, whilst of this the breast alone was given as a portion to Moses, as the officiating priest.
Ibn Ezra
"One loaf" — this is [one of] the unleavened loaves mentioned above (v. 2).
And you shall put the whole upon the hands of Aaron, and upon the hands of his sons; and shall wave them for a wave-offering before Hashem.
verse value 3270 — יְהֹוָֽה = 26 (Hashem)
Insights
Verse structure: 13 words, 47 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "upon" (עַ֚ל, 2 letters) and the longest is "and·wave" (וְהֵנַפְתָּ֥, 5 letters). Words sharing gematria 541: and·wave, wave·offering. 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "all·of·it" (הַכֹּ֔ל). The root כף appears 2 times in this verse. 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 396x in Exodus); "his·sons" (root בן, 189x in Exodus); "all·of·it" (root כל, 121x in Exodus). First appearance of the root תנופה ("wave·offering") in Exodus. The etnachta (major mid-verse pause) falls on 'his·sons', dividing the verse into phrases of 8 and 5 words. Full calculation: וְשַׂמְתָּ֣ [and·place] (746) + הַכֹּ֔ל [all·of·it] (55) + עַ֚ל [upon] (100) + כַּפֵּ֣י [the·palms·of] (110) + אַהֲרֹ֔ן [Aaron] (256) + וְעַ֖ל [and·upon] (106) + כַּפֵּ֣י [the·palms·of] (110) + בָנָ֑יו [his·sons] (68) + וְהֵנַפְתָּ֥ [and·wave] (541) + אֹתָ֛ם [them] (441) + תְּנוּפָ֖ה [wave·offering] (541) + לִפְנֵ֥י [before] (170) + יְהֹוָֽה [Hashem] (26) = 3270.
Onkelos
And you shall place all of it upon the hands of Aaron and upon the hands of his sons, and raise them as a wave offering before Hashem.
Rashi
על כפי אהרן … והנפת [AND THOU SHALT PUT ALL] IN THE HANDS OF AARON … AND THOU SHALT WAVE THEM — The rule is that both of them take part in the waving ceremony, the “owner” and the priest. How is this done? The priest places his hand beneath the “owner’s” hand, and thus does the waving (Menachot 61b) — and in case of this offering Aaron and his sons were the “owners” and Moses the priest, and therefore Scripture enacts as stated here. תנופה A WAVE OFFERING — He moved it about horizontally in all directions to the glory of Him to Whom belong the four quarters of the world. This waving was symbolical of preventing and making of none effect misfortune and destructive winds. Then he moved it upwards and downward to the glory of Him to Whom belong heaven and earth and this was symbolical of keeping away injurious dews (Menachot 62a).
Ibn Ezra
"And you shall wave them" — while they are in [Aaron and his sons'] hands.
Sforno
והנפת, this “waving” applies to the part of the sacrificial animal that the priests are given to eat. The main reason is that the priest should remain aware that he eats from שלחן גבוה, “from G’d’s table,” so to speak, i.e. that his portions are a “kick back,” totally voluntary gift from G’d, and that he does not eat by “rights,” i.e. that this is what the owner of the sacrificial animal designated for him. In this instance, also the part of the animal which would normally be his to eat wound up on the altar instead of being consumed by the priests, it being an introductory symbolic procedure. [perhaps similar to the concept of ראשית, the “first” part of crops which need to be consecrated to G’d of produce originating from the earth. Ed.]
Chizkuni
ושמת הכול על כפי אהרן ועל כפי בניו, “you are to place all of it on the palms of Aaron and the palms of his sons.”
And you shall take them from their hands, and make them smoke on the altar upon the burnt-offering, for a sweet savor before Hashem; it is an offering made by fire to Hashem.
verse value 2976 — יְהֹוָ֔ה = 26 (Hashem)
Insights
Verse structure: 13 words, 58 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "them" (אֹתָם֙, 3 letters) and the longest is "and·make·smoke" (וְהִקְטַרְתָּ֥, 6 letters). 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "with·the·burnt·offering" (עַל־הָעֹלָ֑ה). The root יהוה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 396x in Exodus); "before" (root פנים, 116x in Exodus); "from·their·hands" (root יד, 100x in Exodus). The etnachta (major mid-verse pause) falls on 'with·the·burnt·offering', dividing the verse into phrases of 6 and 7 words. Full calculation: וְלָקַחְתָּ֤ [and·take] (544) + אֹתָם֙ [them] (441) + מִיָּדָ֔ם [from·their·hands] (94) + וְהִקְטַרְתָּ֥ [and·make·smoke] (720) + הַמִּזְבֵּ֖חָה [on·the·altar] (67) + עַל־הָעֹלָ֑ה [with·the·burnt·offering] (210) + לְרֵ֤יחַ [as·an·odor] (248) + נִיח֙וֹחַ֙ [pleasing] (82) + לִפְנֵ֣י [before] (170) + יְהֹוָ֔ה [Hashem] (26) + אִשֶּׁ֥ה [an·offering·by·fire] (306) + ה֖וּא [it] (12) + לַיהֹוָֽה [to·Hashem] (56) = 2976.
Onkelos
Then you shall take them from their hands and burn them on the altar upon the burnt offering, to be accepted with favor before Hashem — it is an offering before Hashem.
Rashi
על העלה BESIDES THE BURNT OFFERING — besides the first ram which you had already offered up as a burnt offering. לריח ניחוח AS A PLEASING ODOUR — as a gratification of spirit to Him Who gave the command and found that His will was carried out (cf. Sifra, Vayikra Dibbura d'Nedavah, Chapter 6 10). אשה AN OFFERING MADE BY FIRE given over to the fire. לה׳ TO THE LORD — to the Name of the Omnipresent.
Ibn Ezra
"And you shall take" — it is written "from their hands," and elsewhere "from upon their palms" (Lev. 8:28) — the matter is the same. נִיחוֹחַ (pleasing aroma): the letter ḥet is doubled. One who understands the mystery of the human soul will understand this. אִשֶּׁה (a fire-offering): a descriptive term derived from the root אֵשׁ (fire); and elsewhere: "from the fire" (Num. 18:9).
Chizkuni
You, Moses, will then accept it from them, like a person who accepts a gift and says: “this I offer as a sacrifice before the king,” whereupon the king’s servant (the altar) accepts it on the king’s behalf.
And you shall take the breast of Aaron's ram of consecration, and wave it for a wave-offering before Hashem; and it shall be your portion.
verse value 3850 — יְהֹוָ֑ה = 26 (Hashem)
Insights
Verse structure: 14 words, 60 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "to·you" (לְךָ֖, 2 letters) and the longest is "breast" (אֶת־הֶֽחָזֶ֗ה, 6 letters). Words sharing gematria 541: and·wave, a·wave·offering. 2 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "breast" (אֶת־הֶֽחָזֶ֗ה), "as·a·portion" (לְמָנָֽה). 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 396x in Exodus); "which" (root אשר, 245x in Exodus); "and·it·shall·be" (root היה, 235x in Exodus). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 11 and 3 words. Full calculation: וְלָקַחְתָּ֣ [and·take] (544) + אֶת־הֶֽחָזֶ֗ה [breast] (426) + מֵאֵ֤יל [from·the·ram·of] (81) + הַמִּלֻּאִים֙ [the·ordination] (126) + אֲשֶׁ֣ר [which] (501) + לְאַהֲרֹ֔ן [to·Aaron] (286) + וְהֵנַפְתָּ֥ [and·wave] (541) + אֹת֛וֹ [it] (407) + תְּנוּפָ֖ה [a·wave·offering] (541) + לִפְנֵ֣י [before] (170) + יְהֹוָ֑ה [Hashem] (26) + וְהָיָ֥ה [and·it·shall·be] (26) + לְךָ֖ [to·you] (50) + לְמָנָֽה [as·a·portion] (125) = 3850.
Onkelos
And you shall take the breast from the ram of ordination that belongs to Aaron and raise it as a wave offering before Hashem, and it shall be your portion.
Ramban
OF THE RAM OF CONSECRATION WHICH IS AARON’S. He did not mention here Aaron’s sons, although the ram was for the consecration of all of them. The reason for this is that Scripture commanded [in the first part of the verse before us], And thou [i.e., Moses] shalt take the breast of the wave-offering of the ram of consecration because it is Aaron’s, since the breast of the offering is by right not Aaron’s, for it does not belong to the owner of the animal [but to the priest, and since on this occasion Aaron and his sons were the owners of the ram of consecration, and Moses the officiating priest, the breast in this instance belonged to Moses]. Now having stated the reason why it does not belong of right to Aaron, there was no need any more to declare that it does not belong to his sons, for they follow him in their rights [and where it does not belong to him, it likewise does not belong to them]. Further, however, He does say, And thou shalt sanctify the breast of the wave-offering… of the ram of consecration, even of that which is Aaron’s, and of that which is his sons’, for the intent is to state: “just as he [Moses] takes of the offering which belongs to them all, the breast and the shoulder, so shall they — the father and the sons [High Priest and common priests] — take of the future [peace-] offerings which they [the children of Israel] will offer up.”
Ibn Ezra
"And you shall take" — from what belongs to Aaron; his sons are not mentioned, for he is the principal. The word לְמָנָה means: as a portion.
Chizkuni
אשר לאהרן, “which was Aaron’s;” at this point Aaron’s sons are not mentioned, as he was the principal figure.
Tur HaArokh
מאיל המלואים אשר לאהרן, “from the bull of the consecration rites concerning the appointment of Aaron to the priesthood.” Even though this same ram served as a consecration rite ram also for his sons, they are not mentioned here, seeing that Aaron was considered the owner offering these sacrifices. Moses acts as Aaron’s and his sons’ priest at this stage, performing the rites the priest generally performs for the owner of the sacrificial animal as his appointed emissary. Once this point had been made, we need not wonder that in the next verse Aaron’s sons are mentioned as also partaking of the meat of these animals. Father and sons will partake in the portions normally assigned to the priests of such offerings which are not burned up on the altar.
And you shall sanctify the breast of the wave-offering, and the thigh of the heave-offering, which is waved, and which is heaved up, of the ram of consecration, even of that which is Aaron's, and of that which is his sons'.
verse value 6325
Insights
Verse structure: 15 words, 72 letters. The shortest word is "which" (אֲשֶׁ֥ר, 3 letters) and the longest is "the·elevation·offering" (הַתְּנוּפָ֗ה, 6 letters). 4 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "breast" (אֵ֣ת חֲזֵ֣ה), "was·waved" (הוּנַ֖ף), "was·raised" (הוּרָ֑ם). The root אשר appears 4 times in this verse. 12 unique roots are used. Frequent roots: "which" (root אשר, 245x in Exodus); "for·his·sons" (root בן, 189x in Exodus); "to·Aaron" (root אהרן, 104x in Exodus). The etnachta (major mid-verse pause) falls on 'was·raised', dividing the verse into phrases of 9 and 6 words.
Onkelos
And you shall consecrate the breast of the wave offering and the thigh of the gift portion that was waved and that was set apart from the ram of ordination — from what belonged to Aaron and from what belonged to his sons.
Rashi
וקדשת את חזה התנופה ואת שוק התרומה וגו׳ AND THOU SHALT SANCTIFY THE BREAST OF THE WAVE OFFERING AND THE SHOULDER OF THE HEAVE OFFERING etc. — Declare these portions of the animal to have a sacred character for future generations in that the heaving of them and the waving of them shall be practised in respect of the breast and the shoulder of all peace-offerings, but the similarity between the שלמים and the מלואים shall not extend to burning the shoulder as was done in the case of the מלואים but (v. 28) “it shall be for Aaron and his sons” to be eaten. הונף WHICH IS WAVED — an expression for moving to and fro in a horizontal direction; venteler in old French הורם WHICH WAS HEAVED — an expression for moving up and down.
Ibn Ezra
"And you shall consecrate" — from this day forward. "Waved" (הוּנַף) is not the same as "raised" (הוּרַם): what is raised goes upward, whereas what is waved is not raised. Their תְּרוּמָה (contribution) consists of what they raise from the altar of peace-offerings in honor of Hashem.
Or HaChaim
מאשר לאהרון ומאשר לבניו. "of that which is Aaron's and of that which is his sons'". Why was this phrase needed at all? Perhaps the Torah meant to inform us that Moses was allowed to eat these parts only in this instance. He would not be permitted to eat of the breast or thigh of any other sacrificial offerings in the future, they would be exclusively Aaron's and his sons.
Chizkuni
The expressions: תנופה and תרומה, are basically the same but the breast is called תנופה, elevation, which had been heaved, and subsequently eaten by Aaron, whereas the thigh was burned up on the altar. Subsequently both would be eaten by the priests.
Rashbam
וקדשת את חזה התנופה ואת שוק התרומה; both the word וקדשת and the word תנופה indicate that the object is to be set aside, treated as something apart. When speaking of the chest the Torah uses the term תנופה, seeing only it was “waved” as part of the procedure; it was consumed by the priests. The thigh was burned up on the altar. However, on future occasions of sacrificial offerings of which the priests were allocated parts of the sacrificial meat, both were to be consumed by the priests.
And it shall be for Aaron and his sons as a due for ever from the children of Israel; for it is a heave-offering; and it shall be a heave-offering from the children of Israel of their sacrifices of peace-offerings, even their heave-offering to Hashem.
verse value 5802 — וְהָיָה֩ = 26 (Hashem)
Insights
Verse structure: 18 words, 86 letters. Notable word values: "and·it·shall·be" (וְהָיָה֩) = 26, the value of the divine name Hashem. The shortest word is "because" (כִּ֥י, 2 letters) and the longest is "Israelites" (בְּנֵֽי־יִשְׂרָאֵל֙, 8 letters). Words sharing gematria 441: from, from. 4 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "as·a·due·for·all·time" (לְחׇק־עוֹלָ֗ם), "and·a·gift" (וּתְרוּמָ֞ה), "their·well-being·offerings" (שַׁלְמֵיהֶ֔ם). The root תרומה appears 3 times in this verse. 12 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 396x in Exodus); "and·it·shall·be" (root היה, 235x in Exodus); "and·for·his·sons" (root בן, 189x in Exodus). The etnachta (major mid-verse pause) falls on 'it·is', dividing the verse into phrases of 10 and 8 words.
Onkelos
And it shall belong to Aaron and his sons as a statute forever from the children of Israel, for it is a gift portion; and a gift portion it shall be from the children of Israel from their peace offerings — their gift portion before Hashem.
Rashi
לחק עולם מאת בני ישראל AS AN ASSIGNED PORTION FROM THE CHILDREN OF ISRAEL — because peace-offerings belong to the “owner”, and the breast and the shoulder shall they give to the priest. כי תרומה הוא FOR IT IS A HEAVE OFFERING — i.e. the breast and the shoulder form a heave-offering.
And the holy garments of Aaron shall be for his sons after him, to be anointed in them, and to be consecrated in them.
verse value 2609
Insights
Verse structure: 11 words, 51 letters. Verse gematria: 2609 is prime. The shortest word is "which" (אֲשֶׁ֣ר, 3 letters) and the longest is "and·to·ordain·in·them" (וּלְמַלֵּא־בָ֖ם, 7 letters). 2 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "for·anointing" (לְמׇשְׁחָ֣ה), "and·to·ordain·in·them" (וּלְמַלֵּא־בָ֖ם). 11 unique roots are used. Frequent roots: "which" (root אשר, 245x in Exodus); "shall·be" (root היה, 235x in Exodus); "to·his·sons" (root בן, 189x in Exodus). The etnachta (major mid-verse pause) falls on 'after·him', dividing the verse into phrases of 7 and 4 words. Full calculation: וּבִגְדֵ֤י [and·the·garments·of] (25) + הַקֹּ֙דֶשׁ֙ [the·holy] (409) + אֲשֶׁ֣ר [which] (501) + לְאַהֲרֹ֔ן [to·Aaron] (286) + יִהְי֥וּ [shall·be] (31) + לְבָנָ֖יו [to·his·sons] (98) + אַחֲרָ֑יו [after·him] (225) + לְמׇשְׁחָ֣ה [for·anointing] (383) + בָהֶ֔ם [in·them] (47) + וּלְמַלֵּא־בָ֖ם [and·to·ordain·in·them] (149) + אֶת־יָדָֽם [their·hands] (455) = 2609.
Onkelos
And the sacred garments that belong to Aaron shall pass to his sons after him, to be consecrated in them and to bring their offerings in them.
Rashi
לבניו אחריו [SHALL BE] FOR HIS SONS AFTER HIM — for him who comes after him in this high office. למשחה means to be raised to dignity by means of them. For sometimes the word משח is used in the sense of “dignity”, as in (Numbers 18:8), “to thee I have given them as a dignity (למשחה)”, and (I Chronicles 16:22) “Touch ye not my nobles (משיחי)” (cf. Rashi on Exodus 30:29). ולמלא בם את ידם AND TO BE CONSECRATED BY THEM — through these garments he is to be invested with the high-priesthood (cf. Rashi on Yoma 73a).
Ramban
L’MOSHCHAH BAHEM’ (TO BE ANOINTED IN THEM). “L’moshchah means to be raised to dignity by means of them, for the term m’shichah (anointing) is sometimes used in the sense of ‘authority,’ just as in these expressions: unto thee have I given them ‘l’moshchah’ (as a distinction); touch not ‘bimshichai’ (My noble ones).” This is Rashi’s language. Perhaps it is so. For because authority in Israel belonged to those who were anointed — the king and the High Priest — they used the term [“anointing”] metaphorically for all kinds of authority. Similarly, when it says, thou shalt anoint Hazael to be king over Aram… and Elisha the son of Shaphat of Abel-meholah shalt thou anoint to be prophet in thy stead, [the term “anoint” is used metaphorically — “appoint” or “designate”]. Here, however, the correct interpretation of l’moshchah bahem is to anoint with the garments the High Priests above their sons, and to consecrate them to offer the sacrifices. Likewise, unto thee have I given them ‘l’moshchah’ means that I have given them [i.e., the priestly gifts] because I have anointed you to minister unto Me. Similarly, touch not ‘bimshichai’ means that he who touches them touches the anointed ones of G-d [i.e., the kings] who are destined to come from them, as He said, and kings shall come out from thy loins; kings of peoples shall be of her. It is even possible that we say that the expression thou shalt anoint Hazael to be king over Aram, means that he [i.e., Elijah] is to send him oil to be anointed as king, in order to inform him that this was the command of G-d; and Elisha [his disciple] did so in accordance with the charge of his master when he told Hazael that he will rule as king. Now even though it is not written there, [he yet actually anointed him as king], and [so did Elijah] anoint Elisha as a prophet [in accordance with G-d’s command to him]. Perhaps they also did so to Cyrus [king of Persia] whom they anointed like the kings of Israel, in order that he would know that it was a prophet in Israel who prophesied that he would reign, and [generations before his birth] he even called forth his name, for [the glory of] G-d. Therefore [Isaiah] said, to His anointed, to Cyrus, upon which our Rabbis have commented: “And was Cyrus the anointed one? etc.” Thus all these verses speak of real anointing. However, the verse stating, The spirit of the Eternal G-d is upon me; because the Eternal ‘mashach’ me to bring good tidings unto the humble, is by way of metaphor, comparing the holy spirit which came to rest upon the prophet with precious oil, similar to that which is said, A good name is better than precious oil.
Ibn Ezra
"And the vestments" — shall pass to [Aaron's] son who is anointed in his place. The meaning of "after him" is: upon his death.
Sforno
ולמלא בם את ידיהם, “with which to become inaugurated.” Subsequent generations of the priests did not need to undergo these procedures seeing they had been born as priests, their status being hereditary, as opposed to Aaron and his sons.
Rashbam
למשחה בהם, the fact that they would be anointed with oil was equivalent to their receiving medals in the secular part of the world. The importance of this anointing is best illustrated by David when he says in Psalms 105,15 אל תגעו במשיחי, “do not dare touch those who have been anointed by Me!”
Seven days shall the son that is priest in his stead put them on, even he who comes into the tent of meeting to minister in the holy place.
verse value 4303 — יָבֹ֛א = 13 (echad/ahavah)
Insights
Verse structure: 12 words, 50 letters. Notable word values: "enters" (יָבֹ֛א) = 13, the value of echad ('one') and ahavah ('love'). Verse gematria: 4303 = 13 × 331. The shortest word is "who" (אֲשֶׁ֥ר, 3 letters) and the longest is "shall·wear·them" (יִלְבָּשָׁ֧ם, 5 letters). 2 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "shall·wear·them" (יִלְבָּשָׁ֧ם), "of·his·sons" (מִבָּנָ֑יו). 12 unique roots are used. Frequent roots: "who" (root אשר, 245x in Exodus); "of·his·sons" (root בן, 189x in Exodus); "enters" (root בוא, 124x in Exodus). The etnachta (major mid-verse pause) falls on 'of·his·sons', dividing the verse into phrases of 6 and 6 words. Full calculation: שִׁבְעַ֣ת [seven] (772) + יָמִ֗ים [days] (100) + יִלְבָּשָׁ֧ם [shall·wear·them] (382) + הַכֹּהֵ֛ן [the·priest] (80) + תַּחְתָּ֖יו [in·his·stead] (824) + מִבָּנָ֑יו [of·his·sons] (108) + אֲשֶׁ֥ר [who] (501) + יָבֹ֛א [enters] (13) + אֶל־אֹ֥הֶל [to·tent] (67) + מוֹעֵ֖ד [meeting] (120) + לְשָׁרֵ֥ת [to·minister] (930) + בַּקֹּֽדֶשׁ [in·the·sanctuary] (406) = 4303.
Onkelos
For seven days shall the priest who succeeds him among his sons wear them — he who enters the Tent of Meeting to minister in the holy place.
Rashi
שבעת ימים SEVEN DAYS in succession, on such a High Priest’s installation, ילבשם הכהן THE PRIEST SHALL PUT THEM ON — i. e. he who, from among his sons, will rise up in his stead in the high-priesthood at the time when they will appoint him to be High Priest. אשר יבא אל אהל מועד WHO WILL COME INTO THE APPOINTED TENT — These words qualify the word הכהן so that it refers to that priest who is designated to enter into the innermost part (the words לפני ולפנים in the Rashi text correspond to בקדש in the Biblical text) of the Sanctuary on the Day of Atonement — and this must mean the High Priest, since the sacrificial service on the Day of Atonement was not valid unless performed by him (Yoma 73a). תחתיו מבניו IN HIS STEAD FROM AMONG HIS SONS — This informs us that if the High Priest has a son who can fill his place they shall appoint him High Priest in his stead (Sifra, Acharei Mot, Chapter 8 5; cf. Rashi on Yoma 72b). [הכהן תחתיו מבניו — From here (from this phraseology) we have a proof that the word הכהן is everywhere a participle — meaning “he who is actually acting as the officiant”; therefore the tonic accent תביר on the word הכהן connects it with the word following it.].
Ibn Ezra
"Seven" — the word יִלְבְּשָׁם is vocalized with a qamatz gadol [i.e., a long vowel] in place of a short vowel, as in: "For in the name of Hashem I will cut them off" (Ps. 118:10), [where כִּי אֲמִילָם has a similar lengthening].
Rashbam
ילבשם הכהן, the newly appointed High Priest is to wear them prior to his being inaugurated.
And you shall take the ram of consecration, and seethe its flesh in a holy place.
verse value 3315
Insights
Verse structure: 7 words, 33 letters. The shortest word is "take" (תִּקָּ֑ח, 3 letters) and the longest is "and·the·ram·of" (וְאֵ֛ת אֵ֥יל, 6 letters). 3 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·the·ram·of" (וְאֵ֛ת אֵ֥יל), "and·boil" (וּבִשַּׁלְתָּ֥), "in·a·place" (בְּמָקֹ֥ם). 7 unique roots are used. Frequent roots: "sacred" (root קדש, 82x in Exodus); "take" (root לקח, 80x in Exodus); "and·the·ram·of" (root איל, 73x in Exodus). The etnachta (major mid-verse pause) falls on 'take', dividing the verse into phrases of 3 and 4 words. Full calculation: וְאֵ֛ת אֵ֥יל [and·the·ram·of] (448) + הַמִּלֻּאִ֖ים [the·ordination] (126) + תִּקָּ֑ח [take] (508) + וּבִשַּׁלְתָּ֥ [and·boil] (738) + אֶת־בְּשָׂר֖וֹ [its·flesh] (909) + בְּמָקֹ֥ם [in·a·place] (182) + קָדֹֽשׁ [sacred] (404) = 3315.
Onkelos
And the ram of ordination you shall take and cook its flesh in a holy place.
Rashi
במקום קדש IN A HOLY PLACE in the court of the tent of meeting because these peace-offerings were holy in the highest degree (cf. Rashi on Leviticus 6:9).
Ramban
AND THOU SHALT SEETHE ITS FLESH IN A HOLY PLACE. We do not know whether this was a temporary, special legislation that the flesh of [the ram of] consecration be seethed only by a priest, [who in this case was Moses] or — as Rabbi Abraham ibn Ezra has it — that the expression and thou shalt seethe means by commanding [another person to do it], it being similar in usage to these verses: and thy rod wherewith thou smotest the river; and Solomon built the house [by commanding the builders to build it].The seething had to be done in a holy place, since they were like the peace-offerings of the congregation which were to be eaten within the hangings of the court, the same day and evening until midnight.
Ibn Ezra
"And you shall boil" — this is an imperative, like "strike the rock" (above, 17:6), and "Solomon built the house" (1 Kings 6:14).
And they shall eat those things with which atonement was made, to consecrate and to sanctify them; but a non-priest shall not eat of it, because they are holy.
verse value 3567
Insights
Verse structure: 13 words, 49 letters. The shortest word is "they" (הֵֽם, 2 letters) and the longest is "shall·not·eat" (לֹא־יֹאכַ֖ל, 6 letters). Words sharing gematria 441: them, them. 2 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "to·ordain" (לְמַלֵּ֥א), "and·a·lay·person" (וְזָ֥ר). The root אכל appears 2 times in this verse. 9 unique roots are used. Frequent roots: "which" (root אשר, 245x in Exodus); "their·hands" (root יד, 100x in Exodus); "to·consecrate" (root קדש, 82x in Exodus). The etnachta (major mid-verse pause) falls on 'them', dividing the verse into phrases of 9 and 4 words. Full calculation: וְאָכְל֤וּ [and·they·shall·eat] (63) + אֹתָם֙ [them] (441) + אֲשֶׁ֣ר [which] (501) + כֻּפַּ֣ר [atonement·was·made] (300) + בָּהֶ֔ם [in·them] (47) + לְמַלֵּ֥א [to·ordain] (101) + אֶת־יָדָ֖ם [their·hands] (455) + לְקַדֵּ֣שׁ [to·consecrate] (434) + אֹתָ֑ם [them] (441) + וְזָ֥ר [and·a·lay·person] (213) + לֹא־יֹאכַ֖ל [shall·not·eat] (92) + כִּי־קֹ֥דֶשׁ [for·holy] (434) + הֵֽם [they] (45) = 3567.
Onkelos
And they shall eat those things by which atonement was made for them, to bring their offerings, to consecrate them — but an outsider shall not eat, for they are holy.
Rashi
ואכלו אתם AND THEY SHALL EAT THOSE THINGS i. e. Aaron and his sons because they are the “owners” of them (cf. Pesachim 59b). אשד כפר בהם THROUGH WHOM THERE WAS EXPIATED everything that was strange and objectionable. למלא את ידם TO INITIATE THEM INTO OFFICE by means of this ram and bread. לקדש אתם TO SANCTIFY THEM — for by means of this initiation-sacrifice they were installed and sanctified to the priesthood. כי קדש הם BECAUSE THEY ARE HOLY — i. e. holy in the highest degree. From this we derive the prohibition against a “stranger” (a non-priest) eating anything that is holy in the highest degree (Makkot 18b), since Scripture assigns a reason for the matter (why a stranger may not eat of these), viz., because they are holy in the highest degree (cf. Pesachim 24a).
Ibn Ezra
"And they shall eat those things with which atonement was made" — an abbreviated construction. The word אוֹתָם ["them"] refers to something else [i.e., the food as a proxy for the atonement]. "A stranger" (זָר) means one who is not of Aaron's seed.
Or HaChaim
ואכלו אותם אשר כפר בהם, "and they will eat them with which atonement was made." They will eat those parts of the animal in their capacity as owners and not in their capacity as priests. The meaning of the words אשר כפר בהם is that the consumption of meat of the peace-offerings by their owners confers atonement upon them. Even Moses was forbidden to eat of any of these parts of the animal, though he was permitted to eat the breast and the thigh.
Chizkuni
אשר כופר בהם, “wherewith atonement was made for them;” this verse has at least one word missing, and its meaning is as if the Torah had written: אשר כופר להם בהם, “by means of which the sin of the golden calf had been forgiven them.”
And if aught of the flesh of the consecration, or of the bread, remain to the morning, then you shall burn the remainder with fire; it shall not be eaten, because it is holy.
verse value 4780
Insights
Verse structure: 12 words, 59 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "and·if·is·left" (וְֽאִם־יִוָּתֵ֞ר, 7 letters). 5 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·if·is·left" (וְֽאִם־יִוָּתֵ֞ר), "of·the·flesh·of" (מִבְּשַׂ֧ר), "or·any·of·the·bread" (וּמִן־הַלֶּ֖חֶם). 12 unique roots are used. Frequent roots: "not" (root לא, 139x in Exodus); "for·holy" (root קדש, 82x in Exodus); "it" (root הוא, 62x in Exodus). The etnachta (major mid-verse pause) falls on 'until·morning', dividing the verse into phrases of 5 and 7 words. Full calculation: וְֽאִם־יִוָּתֵ֞ר [and·if·is·left] (663) + מִבְּשַׂ֧ר [of·the·flesh·of] (542) + הַמִּלֻּאִ֛ים [the·ordination] (126) + וּמִן־הַלֶּ֖חֶם [or·any·of·the·bread] (179) + עַד־הַבֹּ֑קֶר [until·morning] (381) + וְשָׂרַפְתָּ֤ [and·burn] (986) + אֶת־הַנּוֹתָר֙ [what·remains] (1062) + בָּאֵ֔שׁ [with·fire] (303) + לֹ֥א [not] (31) + יֵאָכֵ֖ל [be·eaten] (61) + כִּי־קֹ֥דֶשׁ [for·holy] (434) + הֽוּא [it] (12) = 4780.
Onkelos
And if any of the flesh of the ordination offerings or of the bread remains until morning, you shall burn what remains in fire — it shall not be eaten, for it is holy.
Ibn Ezra
"And if" — the ram is called מִלּוּאִים (ordination) because through it their hands are filled [i.e., they are consecrated into office].
Or HaChaim
כי קדש הוא, for it is sacred. This is the reason it had to be burned.
And thus you shall do to Aaron, and to his sons, according to all that I have commanded you; seven days you shall consecrate them.
verse value 4131
Insights
Verse structure: 11 words, 49 letters. The shortest word is "thus" (כָּ֔כָה, 3 letters) and the longest is "I·have·commanded" (אֲשֶׁר־צִוִּ֖יתִי, 8 letters). 4 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "thus" (כָּ֔כָה), "I·have·commanded" (אֲשֶׁר־צִוִּ֖יתִי), "you" (אֹתָ֑כָה). 11 unique roots are used. Frequent roots: "and·do" (root עשה, 322x in Exodus); "and·for·his·sons" (root בן, 189x in Exodus); "according·to·all" (root כל, 121x in Exodus). The etnachta (major mid-verse pause) falls on 'you', dividing the verse into phrases of 7 and 4 words. Full calculation: וְעָשִׂ֜יתָ [and·do] (786) + לְאַהֲרֹ֤ן [to·Aaron] (286) + וּלְבָנָיו֙ [and·for·his·sons] (104) + כָּ֔כָה [thus] (45) + כְּכֹ֥ל [according·to·all] (70) + אֲשֶׁר־צִוִּ֖יתִי [I·have·commanded] (1017) + אֹתָ֑כָה [you] (426) + שִׁבְעַ֥ת [seven] (772) + יָמִ֖ים [days] (100) + תְּמַלֵּ֥א [ordain] (471) + יָדָֽם [their·hand] (54) = 4131.
Onkelos
And you shall do for Aaron and for his sons accordingly, just as all that I have commanded you — for seven days you shall bring their offerings.
Rashi
ועשית לאהרן ולבניו ככה AND THUS SHALT (i. e. must) THOU DO TO AARON AND HIS SONS — Scripture recites a second time in this general statement all that has been already commanded in order to impede the validity of the rites; i. e. that if they do not do this and a single thing is omitted of all that is prescribed in this section their initiation to be priests must be regarded as not having taken place and their act of sacrifice is consequently invalid (Yoma 5a). אתכה is the same as (another form of): אוֹתָך “thee”. שבעת ימים תמלא ידם SEVEN DAYS SHALT THOU CONSECRATE THEM in this manner and by means of these sacrifices on each day.
Ibn Ezra
אֹתְכָה — accented with an etnaḥta; it is a compound form of אוֹתָךְ (Gen. 39:9), with a qamatz gadol under the tav, and of כִּי אוֹתְךָ רָאִיתִי (Gen. 7:1).
Rashbam
שבעת ימים תמלא ידם, during the seven days preceding the eight’s day when Aaron would commence to officiate as High Priest assisted by his sons, Moses would erect the Tabernacle every single day, and he himself would offer sacrificial offerings. Each evening he would dissemble the Tabernacle. On the eighth day, the first day of the month of Nissan, the Tabernacle would be assembled completely as described in Exodus 40,2. and 40,17. That was the date which marked the beginning of Aaron’s holding the office of High Priest.
And every day you shall offer the bullock as a sin-offering for the atonements; and you shall perform purification upon the altar when you make atonement upon it, and anoint it to sanctify it.
verse value 4645 — לַיּוֹם֙ = 86 (Elohim)
Insights
Verse structure: 12 words, 57 letters. Notable word values: "each·day" (לַיּוֹם֙) = 86, equal to Elohim. Verse gematria: 4645 = 5 × 929. The shortest word is "and·a·bull" (וּפַ֨ר, 3 letters) and the longest is "for·the·purgation" (עַל־הַכִּפֻּרִ֔ים, 8 letters). 3 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·a·bull" (וּפַ֨ר), "for·the·purgation" (עַל־הַכִּפֻּרִ֔ים), "when·you·purify" (בְּכַפֶּרְךָ֖). The root כפר appears 2 times in this verse. 11 unique roots are used. Frequent roots: "prepare" (root עשה, 322x in Exodus); "upon·it" (root על, 114x in Exodus); "each·day" (root יום, 113x in Exodus). The etnachta (major mid-verse pause) falls on 'upon·it', dividing the verse into phrases of 9 and 3 words. Full calculation: וּפַ֨ר [and·a·bull] (286) + חַטָּ֜את [purgation·offering] (418) + תַּעֲשֶׂ֤ה [prepare] (775) + לַיּוֹם֙ [each·day] (86) + עַל־הַכִּפֻּרִ֔ים [for·the·purgation] (455) + וְחִטֵּאתָ֙ [and·purge] (424) + עַל־הַמִּזְבֵּ֔חַ [upon·the·altar] (162) + בְּכַפֶּרְךָ֖ [when·you·purify] (322) + עָלָ֑יו [upon·it] (116) + וּמָֽשַׁחְתָּ֥ [and·anoint] (754) + אֹת֖וֹ [it] (407) + לְקַדְּשֽׁוֹ [to·hallow·it] (440) = 4645.
Onkelos
And the bull of the sin offering you shall perform each day for the atonements; and you shall purify the altar when you make atonement upon it, and anoint it to consecrate it.
Rashi
על הכפרים means for the purpose of expiation — to expiate for the altar for all that is “strange” (not holy) and objectionable that may happened to it. Now since it is said. (v. 35) “Seven days shalt thou consecrate them” after having stated that if a single thing is omitted the ceremony is invalid, I can infer nothing more than that this alludes to a thing that is offered on account of them personally as, for example, the rams and the bread, but as regards anything that is offered on account of the altar as, for example, the bullock, which is intended to serve as expiation for the altar, we cannot infer from that verse that if this is omitted the ceremony of initiation is invalid; consequently this verse is necessary to inform us of this. An explanation in Torath Cohanim (the Sifra) states: atonement for the altar was necessary because perhaps a man had donated for work in connection with the construction of the Tabernacle or the altar something which he had stolen (Sifra, Tzav, Mechilta d'Miluim 1 15). וחטאת — The Targum translates this by ותדכי AND THOU SHALT PURIFY [THE ALTAR]; the expression for placing upon the altar the blood that is placed there with the finger is called חַטַּא (hence it is followed by the preposition על “upon”). ומשחת אתו AND THOU SHALT ANOINT IT with the oil of anointing: every anointing was done in the form of a Greek Chi (X).
Ramban
AND EVERY DAY SHALT THOU OFFER THE BULLOCK OF SIN-OFFERING ‘AL HAKIPURIM’ — “for atonement, to atone for the altar for anything strange [i.e., unholy] and abominable [that may happen to be brought upon it]. And in the Midrash of Torath Kohanim it says: ‘atonement for the altar was necessary in case a person had donated for work in connection with the construction of the Tabernacle and [the sacrifices brought upon] the altar something he had acquired by robbery’” [or other unlawful means]. This is the language of Rashi. The correct interpretation of al hakipurim is, however, [that he is to bring the bullock of sin-offering] in addition to the two rams which were an atonement for Aaron and his sons, as He said here, And they shall eat those things wherewith atonement was made, and surely the [bullock] sin-offering was for the purpose of atonement. And it is further written, As hath been done this day, so the Eternal hath commanded to do, to make atonement for you. Such are the words of Rabbi Abraham ibn Ezra.
Ibn Ezra
"A bull you shall make each day" — on each of the seven days of ordination. The meaning of "for the atonement" — [it is offered] in addition to the two rams; and it is written: "as was done this day, Hashem has commanded to do, to make atonement for you" (Lev. 8:34).
Chizkuni
על הכפרים, “in addition to the other offerings for atonement;” the two rams that were offered for atonement.”
Tur HaArokh
ופר חטאת תעשה ליום על הכפורים, “and one bull shall you make as a sin offering on each of these days of the consecration rites.” The atonement was required in respect of non-consecrated people having performed service on the altar. (or according to the Midrash anyone whose donation to the materials of the Tabernacle having donated materials not legally his.) Nachmanides considers these words as referring back to the words אשר כופר בהם, in verse 33, in case during eating any of the parts of these sacrifices an inadvertent halachic error had been committed by either Aaron or one of his sons. Although a sin offering is always the catalyst of atonement, in this instance, there was an innovation in that even the rams also conferred atonement of their owners.
Seven days you shall make atonement for the altar, and sanctify it; thus shall the altar be most holy; whatsoever touches the altar shall be holy.
verse value 4548 — וְהָיָ֤ה = 26 (Hashem)
Insights
Verse structure: 13 words, 59 letters. Notable word values: "and·shall·become" (וְהָיָ֤ה) = 26, the value of the divine name Hashem. The shortest word is "it" (אֹת֑וֹ, 3 letters) and the longest is "upon·the·altar" (עַל־הַמִּזְבֵּ֔חַ, 7 letters). 2 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "perform·purification" (תְּכַפֵּר֙), "on·the·altar" (בַּמִּזְבֵּ֖חַ). The root מזבח appears 3 times in this verse. 9 unique roots are used. Frequent roots: "and·shall·become" (root היה, 235x in Exodus); "days" (root יום, 113x in Exodus); "and·consecrate" (root קדש, 82x in Exodus). First appearance of the root קודש ("holies") in Exodus. The etnachta (major mid-verse pause) falls on 'it', dividing the verse into phrases of 6 and 7 words. Full calculation: שִׁבְעַ֣ת [seven] (772) + יָמִ֗ים [days] (100) + תְּכַפֵּר֙ [perform·purification] (700) + עַל־הַמִּזְבֵּ֔חַ [upon·the·altar] (162) + וְקִדַּשְׁתָּ֖ [and·consecrate] (810) + אֹת֑וֹ [it] (407) + וְהָיָ֤ה [and·shall·become] (26) + הַמִּזְבֵּ֙חַ֙ [the·altar] (62) + קֹ֣דֶשׁ [holy] (404) + קׇֽדָשִׁ֔ים [holies] (454) + כׇּל־הַנֹּגֵ֥עַ [whatever·touches] (178) + בַּמִּזְבֵּ֖חַ [on·the·altar] (59) + יִקְדָּֽשׁ [shall·become·holy] (414) = 4548.
Onkelos
For seven days you shall make atonement for the altar and consecrate it, and the altar shall be most holy — whatever touches the altar shall be consecrated.
Rashi
והיה המזבח קדש AND THE ALTAR SHALL BE [MOST] HOLY — and in what consists its holiness? In this: כל הנגע במזבח יקדש that WHATSOEVER TOUCHETH THE ALTAR SHALL BECOME HOLY — that even a sacrifice which is really invalid that has been brought upon it — even that does the altar sanctify making it a valid sacrifice in so far that it must not be taken down from the altar. Now since it is said, “Anything that toucheth the altar shall become holy”, I might infer that this applies to a thing whether it was fitting to be an offering at the time when it was brought into the Sanctuary or whether it was not so fitting as, for example, in the latter case, something the disqualification of which did not happen within the Sanctuary itself but had happened before it was brought there, such as, an animal, male or female, with which sexual sin had been committed, or an animal which had been set aside as a sacrifice to an idol, or one which had been worshipped as a god, or one which showed signs of incapacity to live owing to certain diseases (technically termed טרפה) and animals similar to these (with similar disqualifications); consequently it states, “Now this is that which thou shalt offer [upon the altar]”, which follows immediately after this (in v. 38). Now how is it in the case of the burnt-offering which is mentioned in the next verse as something commanded to be brought upon the altar? It must be fitted to be brought upon the altar! So, also, the preceding statement, “Whatever [touches the altar shall become holy]”, refers only to whatever was fitting, i. e. what was already fitting to be brought upon the altar and became disqualified only after it had been brought into the fore-court of the Sanctuary, as, for example, that which had been left over night (the blood or fat of a sacrifice which had been left until the morning without having been placed upon the altar), or that which, before it had been placed upon the altar, had been taken (lit., had gone forth) outside the forecourt, or that which had become unclean, or an animal which had been slaughtered with the intention to sprinkle the blood or to burn the fat or to eat the flesh outside the prescribed period or outside the prescribed place, and animals similar to these (Zevachim 83b).
Ibn Ezra
"A holy of holies" — holy as [any] one of the holy offerings. "Whoever touches the altar shall be sanctified" — like "whoever touches her flesh shall be sanctified" (Lev. 6:20). Some say that this verse speaks only about bread [placed on the altar], that they must not touch it unless they are in a state of sanctity — the meaning being that they must not be ritually impure.
Chizkuni
קדש קדשים, “most holy.” Actually, the correct translation would be: “holy just like the other holy things.” כל הנוגע במזבח, “whatsoever touches the altar;” anyone wishing to touch the altar must first undergo purification rites. This is also what is written in Exodus 30,20: או בגשתם אל המזבח וגו', “or when they approach the altar, etc.” This is similar to Exodus 19,22: וגם הכהנים הנגשים יתקדשו, “and also the priests who come near have to sanctify themselves;”
Rabbeinu Bahya
כל הנוגע במזבח יקדש, whatever touches the altar becomes sanctified.” The wording of this statement suggests that regardless of whether something is suitable for the altar or not, mere contact with it makes it holy. In order to prevent us from arriving at such a conclusion, the Torah wrote in the next verse: וזה אשר תעשה על המזבח כבשים בני שנה, “and this is what you shall prepare on the altar: sheep within their first year, etc.” Just as year-old sheep are suitable as sacrifices on the altar, so everything else which is suitable as a sacrifice on the altar will become sanctified by contact with it. Another law to be derived from the wording of our verse is that any priest who arrives first in order to offer the sacrifice will have some priority, i.e. he has been sanctified in respect of priests arriving later. Seeing he has been on the altar in order to perform sacrificial service he is not to be replaced in favour of someone else without having had a chance to perform his task.
Rashbam
כל הנוגע, anyone touching or approaching the altar too closely would become sanctified by this, i.e. he had to see to it that he was in a state of ritual purity prior to approaching the altar.
Daat Zkenim
כל הנוגע, “anything which touches, etc;” according to Rashi the word כל here, if taken at face value, means: that even if an animal that was not fit as a sacrificial animal under any circumstances and had by mistake come into contact with the altar, it would have been disqualified for any further use, that it must not be removed from the altar. [Sanctification is used here in the negative sense of the word, out of bounds for anyone else. Ed.]. In order to forestall our getting the wrong impression, the verse following spelling out an example of an animal qualified as a sacrifice, teaches that was meant in verse 37 were only animals basically qualified as sacrifices, which had incurred a disqualification after being on the sacred grounds of the Temple. It is worth examining why in this verse the burnt offering has not been mentioned by name. Presumably, the Torah thought that the reader would understand that the verse speaks of a burnt offering, the name “burnt offering” having been spelled out in verse 44 of our chapter. Our author feels that this is a somewhat forced answer and that there is no need for such a forced answer. He suggests instead that seeing that our verse speaks of an offering tendered twice on each day, that the reader surely knows that this could only refer to a burnt offering. The details about this offering have been spelled out in Numbers 28,3. Our author raises a question involving a commentary by Rashi on the portion dealing with the daily burnt offerings. (Numbers 28,4) On the words: את הכבש האחד תעשה בבוקר, “you shall present the one sheep in the morning,” he writes: that this has been repeated there although it has already been recorded here, as here it referred to a one time event, the consecration of Aaron and his sons as priests, [subsequent priests being born as such to their respective fathers and not needing consecration; Ed.] The paragraph in Numbers refers to legislation that is permanent, and remained in force as long as a Temple functioned. [This editor refers the reader to an interesting comment by K’lee yakar on why in the one verse the Torah speaks about אחד, “one,” whereas in the other portion dealing with the basically same sacrifice the Torah used the prefix ה, i.e. האחד, “the one.”] Our author feels that there was another occasion when the priests had to be consecrated in the time of Ezra when the second Temple had been consecrated and the claim of someone being a priest had to be documented anew due to the seventy years of exile the Jews had endured when not all could prove their ancestry beyond doubt. It will again become necessary to do so when the messiah will come, hopefully soon in our time. Our author feels that this is why Rashi in referring to the consecration rites never mentions a word about these being unique in Jewish history.
Now this is that which you shall offer upon the altar: two lambs of the first year day by day continually.
verse value 3185 — וְזֶ֕ה = 18 (chai)
Insights
Verse structure: 9 words, 40 letters. Notable word values: "this" (וְזֶ֕ה) = 18, chai, 'life'. The shortest word is "this" (וְזֶ֕ה, 3 letters) and the longest is "upon·the·altar" (עַל־הַמִּזְבֵּ֑חַ, 7 letters). 2 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "lambs" (כְּבָשִׂ֧ים), "yearlings" (בְּנֵֽי־שָׁנָ֛ה). 9 unique roots are used. Frequent roots: "offer" (root עשה, 322x in Exodus); "that" (root אשר, 245x in Exodus); "each·day" (root יום, 113x in Exodus). The etnachta (major mid-verse pause) falls on 'upon·the·altar', dividing the verse into phrases of 4 and 5 words. Full calculation: וְזֶ֕ה [this] (18) + אֲשֶׁ֥ר [that] (501) + תַּעֲשֶׂ֖ה [offer] (775) + עַל־הַמִּזְבֵּ֑חַ [upon·the·altar] (162) + כְּבָשִׂ֧ים [lambs] (372) + בְּנֵֽי־שָׁנָ֛ה [yearlings] (417) + שְׁנַ֥יִם [two] (400) + לַיּ֖וֹם [each·day] (86) + תָּמִֽיד [regularly] (454) = 3185.
Onkelos
And this is what you shall offer upon the altar: two yearling lambs each day, continually.
Ibn Ezra
"Now this" — the meaning is: this offering; similarly, "this they shall give" (below, 30:13) means: this amount; and likewise "and this is how you shall make it" (Gen. 6:15). Moses performs this throughout the seven days of ordination, and thereafter Aaron and his sons [continue it].
Chizkuni
וזה אשי תעשה, “and this is what you shall do:” Moses will observe seven days of consecration followed by Aaron and his sons observing their own days of consecration. (Ibn Ezra) This is a pattern for all future generations. [I confess not to understand this, as once priests were born to the priesthood, what purpose would consecration serve, and which ritual do we call consecration of seven days nowadays? Ed.]
Rabbeinu Bahya
וזה אשר תעשה על המזבח, “and this is what you are to do on the altar, etc.” the word עשייה here refers to the arranging of the various parts of the animal on the altar and the pile of wood which occurred at sunrise. The actual slaughtering of the daily burnt-offering had taken place earlier as soon as the eastern sky had begun to become light. Six priests participated in that sacrifice (Yuma 24). One would carry the legs and the head, the other the two forelegs; the third the rear end and hind leg, the fourth the chest and the stomach; the fifth would carry the rib-cage, and the sixth would carry the entrails.
The one lamb you shall offer in the morning; and the other lamb you shall offer at dusk.
verse value 4088 — הָאֶחָ֖ד = 18 (chai)
Insights
Verse structure: 9 words, 42 letters. Notable word values: "one" (הָאֶחָ֖ד) = 18, chai, 'life'. The shortest word is "between" (בֵּ֥ין, 3 letters) and the longest is "and·the·lamb" (וְאֵת֙ הַכֶּ֣בֶשׂ, 7 letters). Words sharing gematria 775: offer, offer. 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "the·lamb" (אֶת־הַכֶּ֥בֶשׂ). The root כבש appears 2 times in this verse. 7 unique roots are used. Frequent roots: "offer" (root עשה, 322x in Exodus); "one" (root אחד, 95x in Exodus); "second" (root שני, 52x in Exodus). The etnachta (major mid-verse pause) falls on 'morning', dividing the verse into phrases of 4 and 5 words. Full calculation: אֶת־הַכֶּ֥בֶשׂ [the·lamb] (728) + הָאֶחָ֖ד [one] (18) + תַּעֲשֶׂ֣ה [offer] (775) + בַבֹּ֑קֶר [morning] (304) + וְאֵת֙ הַכֶּ֣בֶשׂ [and·the·lamb] (734) + הַשֵּׁנִ֔י [second] (365) + תַּעֲשֶׂ֖ה [offer] (775) + בֵּ֥ין [between] (62) + הָעַרְבָּֽיִם [the·two·evenings] (327) = 4088.
Onkelos
The one lamb you shall offer in the morning, and the second lamb you shall offer at twilight.
Ibn Ezra
"The lamb" (אֶת הַכֶּבֶשׂ) — the definite article on הַכֶּבֶשׂ stands in place of another article, as though it said "the one lamb." R. Moses the Priest said that אֶת הַכֶּבֶשׂ [means] one lamb [and the word אֶת itself signals the definiteness].
Or HaChaim
את הכבש האחד תעשה בבקר, "you will offer the one lamb in the morning, etc." The Torah emphasises the definitive article הכבש, so that there can be no doubt that the one mentioned in verse 41 is not an additional one. The emphasis on the word האחד is to tell us that even if at the time when the daily morning sacrifice was offered there was not yet a second lamb at hand for the daily evening sacrifice, this fact did not disqualify the first lamb from being offered up in the morning. Although we have learned in Menachot 44 that when inaugurating the altar the two lambs' presence was mandatory, this means only that the evening sacrifice must not be offered unless the one for the morning is at hand. A morning sacrifice may be offered even in the absence of a lamb for the offering to be brought the same evening.
And with the one lamb a tenth part of an ephah of fine flour mingled with the fourth part of a hin of beaten oil; and the fourth part of a hin of wine for a drink-offering.
verse value 4076 — הָאֶחָֽד = 18 (chai)
Insights
Verse structure: 13 words, 51 letters. Notable word values: "one" (הָאֶחָֽד) = 18, chai, 'life'. The shortest word is "choice·flour" (סֹ֜לֶת, 3 letters) and the longest is "and·a·tenth·of" (וְעִשָּׂרֹ֨ן, 5 letters). Words sharing gematria 70: hin, hin, wine. 6 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·a·tenth·of" (וְעִשָּׂרֹ֨ן), "mixed" (בָּל֨וּל), "a·quarter·of" (רֶ֣בַע). The root רבע appears 2 times in this verse. 10 unique roots are used. Frequent roots: "one" (root אחד, 95x in Exodus); "with·oil" (root שמן, 24x in Exodus). First appearance of the root הין ("hin") in Exodus. The etnachta (major mid-verse pause) falls on 'wine', dividing the verse into phrases of 11 and 2 words. Full calculation: וְעִשָּׂרֹ֨ן [and·a·tenth·of] (626) + סֹ֜לֶת [choice·flour] (490) + בָּל֨וּל [mixed] (68) + בְּשֶׁ֤מֶן [with·oil] (392) + כָּתִית֙ [beaten] (830) + רֶ֣בַע [a·quarter·of] (272) + הַהִ֔ין [hin] (70) + וְנֵ֕סֶךְ [and·a·libation·of] (136) + רְבִיעִ֥ת [a·quarter·of] (682) + הַהִ֖ין [hin] (70) + יָ֑יִן [wine] (70) + לַכֶּ֖בֶשׂ [for·the·lamb] (352) + הָאֶחָֽד [one] (18) = 4076.
Onkelos
And a tenth-measure of fine flour mixed with a quarter of a hin of pressed oil, and a libation of a quarter of a hin of wine, for the one lamb.
Rashi
ועשרן סלת A TENTH DEAL OF FLOUR — i. e. a tenth part of an ephah: a capacity of forty three and a fifth eggs (cf. Rashi on Exodus 16:36). בשמן כתית [MINGLED] WITH OIL, BEATEN — Not to make this obligatory is it stated “beaten” but to make it lawful if such oil be at all used. Since it is stated, (Exodus 27:20) “beaten for the light” and the implication is that for the light it must be beaten and not for the meal-offerings, one might think that this is expressly stated in order to declare it unfitting for the meal-offerings; therefore it states here “beaten”, meaning that for the meal-offerings beaten oil may be used if one so wishes. And it is stated “beaten for the light”, only to exclude the meal-offerings from the command: that beaten oil is not obligatory for them — that oil obtained from olives ground in a mill is also permissible for them (Menachot 86b). רבע ההין THE FOURTH PART OF A HIN — three logs. ונסך AND A LIBATION — for the bowls, as we learn in Treatise Sukkah 48a: there were two silver bowls above the altar pierced with holes, as it were like two slender nostrils. He poured the wine into these and it ran through and gushed forth by way of this “nostril”, falling upon the top of the altar. Thence it ran down into the subterranean channels in the case of the altar in the Temple, but in the case of the copper altar in the Tabernacle it ran down from the altar to the ground.
Ibn Ezra
"And a tenth" — one-tenth of an ephah. The hin is also an Egyptian measure.
Rabbeinu Bahya
ונסך רביעית ההין יין לכבש האחד, “and a drink-offering of one quarter hin wine for the one sheep.” Rabbeinu Chananel writes that as soon as the priest had bowed down in order to offer the libation the deputy High Priest would wave the flag-like cloth to signal to the Levites to begin to chant their hymns. A the time of the Mishnah, a certain ben Arza would then strike the cymbal as a further signal and the Levites would commence reciting their hymns. All the assembled people would bow down and after every section the tekiah blast of the shofar would be blown and the trumpets would be blown until the end of the offering of the burnt-offering. At the end of that procedure the King and all those present with him would prostrate themselves (Chronicles II 29,28-40; compare also Tamid 7,3). The Levites would follow this procedure every day, varying the hymn they would sing. On Sundays they would recite Psalm 24,1 as that psalm dealt with aspects of the creation of the universe, recalling that everything had been void and empty before. The psalm concludes with the words ויבא מלך הכבוד to commemorate the directive “let there be light.” The attribute כבוד also known as Shechinah is a great light. On Mondays the Levites chanted psalm 48. In verse 4 of that psalm the separation between different levels of holiness is alluded to. In the Holy Temple there were different levels of sanctity such as the Azarah, the Sanctuary, and the Holy of Holies. On the second day of creation the Torah speaks of separation between upper and lower waters (Genesis 1,6). These various levels of sanctity are referred to in verse 4 of our psalm by the word ארמנותיה, “its various citadels, palaces.” On Tuesdays the Levites would chant psalm 82 which features a verse (3) speaking about judging the poor etc. This corresponds to the directive that all the waters in the terrestrial world were to concentrate in one area so that the dry land could become visible (Genesis 1,9). This was an allusion for the judges to congregate when they sat in judgment and to pronounce judgment for each individual supplicant. On that day the Torah (G’d) also directed that the earth should produce trees, etc., each according to its own kind (Genesis 1,12), an allusion to the individuality which is to be preserved on earth. When we read in that psalm that alas, man had to die, unlike the angels, the reference is to the sin committed in that garden in which all these beautiful trees had grown. This is why the psalm recited by the Levites on the fourth day i.e. psalm 94, which commences with the reminder that G’d does take revenge on those who hate Him, is appropriate for Wednesday, the day the sun and moon were placed in orbit. The psalmist refers to the people worshipping sun and moon. On Thursdays the Levites used to chant psalm 81 which amongst other matters deals with the Exodus from Egypt. Pharaoh was compared to a sea-monster, תנין, and on that day the great sea-monsters had been created (Genesis 1,21). On Fridays the Levites chanted psalm 93 describing how even G’d robed Himself in splendor. It was the day that man, the most perfect of the creatures was created, a creature combining within himself some divine attributes (created in the image of G’d). He had been assigned dominion over the animals and even nature, i.e. was liable to similarly regard himself as sovereign in his domain on earth. Chanting that psalm then was in keeping with the significance of the day. On the Sabbath the Levites chanted psalm 92, a hymn in which the righteous are described as firmly planted in the House of the Lord, a reference to the Holy Temple. It is entirely possible that there are still more allusions in these various psalms chanted by the Levites on the different days of the week. Thus far Rabbeinu Chananel.
And the other lamb you shall offer at dusk, and shall do to it according to the meal-offering of the morning, and according to the drink-offering of it, for a sweet savor, an offering made by fire to Hashem.
verse value 4745
Insights
Verse structure: 13 words, 61 letters. The shortest word is "between" (בֵּ֣ין, 3 letters) and the longest is "and·the·lamb" (וְאֵת֙ הַכֶּ֣בֶשׂ, 7 letters). 4 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "as·grain·offering·of" (כְּמִנְחַ֨ת), "and·as·libation" (וּכְנִסְכָּהּ֙), "you·shall·do·for·it" (תַּֽעֲשֶׂה־לָּ֔הּ). The root עשה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 396x in Exodus); "you·shall·offer" (root עשה, 322x in Exodus); "second" (root שני, 52x in Exodus). First appearance of the root מנחה ("as·grain·offering·of") in Exodus. The etnachta (major mid-verse pause) falls on 'the·two·evenings', dividing the verse into phrases of 5 and 8 words. Full calculation: וְאֵת֙ הַכֶּ֣בֶשׂ [and·the·lamb] (734) + הַשֵּׁנִ֔י [second] (365) + תַּעֲשֶׂ֖ה [you·shall·offer] (775) + בֵּ֣ין [between] (62) + הָעַרְבָּ֑יִם [the·two·evenings] (327) + כְּמִנְחַ֨ת [as·grain·offering·of] (518) + הַבֹּ֤קֶר [the·morning] (307) + וּכְנִסְכָּהּ֙ [and·as·libation] (161) + תַּֽעֲשֶׂה־לָּ֔הּ [you·shall·do·for·it] (810) + לְרֵ֣יחַ [as·an·odor] (248) + נִיחֹ֔חַ [pleasing] (76) + אִשֶּׁ֖ה [an·offering·by·fire] (306) + לַיהֹוָֽה [to·Hashem] (56) = 4745.
Onkelos
And the second lamb you shall offer at twilight — like the morning meal offering and like its libation you shall offer it, to be accepted with favor, an offering before Hashem.
Rashi
לריח ניחח FOR A PLEASING ODOUR — This is said in reference to the meal-offering just mentioned and not only to the lamb mentioned in the first half of the verse, for also the meal-offering brought with the libation was all of it entirely burnt, unlike other meal-offerings. The order when offering them was: first the limbs of the animal and afterwards the meal-offering, since it is said (Leviticus 23:27) “burnt-offering and meal-offering”.
Ibn Ezra
"And" — the word וְכַנִּסְכָּהּ ("and its libation") refers back to the morning [offering].
Rabbeinu Bahya
כמנחת הבוקר וכנסכה תעשה לה, “like the meal-offering of the morning and its libation shall you prepare it.” In Numbers 28,8 where the Torah speaks about the same offering the wording is כמנחת הבוקר וכנסכו תעשה אשה ריח ניחוח לה'. Why is the masculine pronoun used there in connection with this offering? Answer: in Numbers the reference is to the word בוקר, morning, whereas in our verse here the reference is to the word מנחה, i.e. the nature of the sacrifice mentioned here being a מנחה, gift-offering though it was totally consumed on the altar. The word לה in this connection is quite unique; we do not find this formulation elsewhere. It is possible that it refers to the tenth emanation which this offering was aimed at. [The word would not then be understood as the ordinary “for it,” but as directed at what the last letter ה in the tetragrammaton represents (based on Torat Chayim)]
It shall be a continual burnt-offering throughout your generations at the door of the tent of meeting before Hashem, where I will meet with you, to speak there to you.
verse value 4152 — יְהֹוָ֑ה = 26 (Hashem)
Insights
Verse structure: 14 words, 55 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "there" (שָֽׁם, 2 letters) and the longest is "to·your·generations" (לְדֹרֹ֣תֵיכֶ֔ם, 7 letters). The root שם appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 396x in Exodus); "which" (root אשר, 245x in Exodus); "to·speak" (root דבר, 158x in Exodus). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 7 and 7 words. Full calculation: עֹלַ֤ת [a·burnt·offering·of] (500) + תָּמִיד֙ [regularly] (454) + לְדֹרֹ֣תֵיכֶ֔ם [to·your·generations] (704) + פֶּ֥תַח [the·entrance·of] (488) + אֹֽהֶל־מוֹעֵ֖ד [tent·of·meeting] (156) + לִפְנֵ֣י [before] (170) + יְהֹוָ֑ה [Hashem] (26) + אֲשֶׁ֨ר [which] (501) + אִוָּעֵ֤ד [I·will·meet] (81) + לָכֶם֙ [to·you] (90) + שָׁ֔מָּה [there] (345) + לְדַבֵּ֥ר [to·speak] (236) + אֵלֶ֖יךָ [to·you] (61) + שָֽׁם [there] (340) = 4152.
Onkelos
A continual burnt offering throughout your generations, at the entrance of the Tent of Meeting before Hashem, where My Word has appointed to meet with you there, to speak with you there.
Rashi
תמיד A CONTINUAL [BURNT-OFFERING] i.e. from day to day: there shall not be an interval of a day between them (between two successive morning or afternoon offerings; cf. Rashi on Exodus 27:20). אשר אועד לכם WHERE I SHALL BE MET BY YOU — when I shall appoint a place of meeting to speak unto you I shall appoint it there (at the entrance of the tent of meeting) as the spot to which to come. Some of our Rabbis learn from this that it was from above the copper altar that the Holy One, blessed be He, spoke with Moses after the Tabernacle was erected, for this was at the entrance; but some say that He spoke from above the cover of the Ark (the כפרת), as it is said, (Exodus 25:22) “And I will speak to thee from above the cover”, and that the words “where I shall be met by you” which are said here are not used in reference to the altar which was at the entrance of the tent of meeting, but in reference to the tent of meeting itself which is mentioned in this verse (so that the meaning is: “at the entrance of the tent of meeting where, viz., in the tent of meeting, I shall be met by you”; cf. ברייתא דמלאכת המשכן at the end).
Ibn Ezra
"A continual burnt-offering throughout your generations" — they shall do thus when they enter the land of Canaan, for they only offered burnt-offerings for fifty days at the wilderness of Sinai. This is [the meaning of] "the continual burnt-offering that was made at Mount Sinai" (Num. 28:6), for the Tabernacle was placed at the foot of the mountain at the edge of the encampment, since the tribes were intermixed — for it was only on the first of the second month that they began to count the total of each tribe in order to arrange them into [marching] formations. After they set out on a three days' journey from Mount Sinai, the Ark traveled in the midst of the camps. By reasoning, the Israelites offered burnt-offerings and peace-offerings only at Sinai alone, and [on] Yom Kippur in the second year — as it is written regarding Aaron's service: "he did as Hashem had commanded Moses" (Lev. 16:34). So too it is written: "Did you bring Me sacrifices and meal-offerings in the wilderness for forty years, O House of Israel?" (Amos 5:25) — for Israel wandered in the wilderness, a desolate waste, for some thirty-eight years. And from where would they have had half a hin of olive oil every day, and likewise wine? How could they have transported with them some fourteen thousand hin [in total]? And from where would they have had two year-old lambs every day, plus the additional offerings for the Sabbath and festivals? The argument from the words "we and our livestock" (Num. 20) is no objection, for that was at Kadesh, where there was settlement, and there they could purchase [animals]. In that year [moreover] they plundered Midian and the lands of Sihon and Og, so they all had abundant livestock. Now [the verse] explains why it is called Tent of Meeting: "for you" — for Israel, as in [the term] "congregation" (קְרִיאַת הָעֵדָה). "To speak to you" — to you [Moses] alone there. Yefet said: "I will meet with you" refers to Moses and Aaron at times, and the phrase "to speak to you" hints that it was to Moses continually — and his proof is: "I will meet there with the children of Israel" (v. 43).
Chizkuni
עולת תמיד לדורותיכם, a daily recurring communal burnt offering throughout your generations.” This offering would be instituted daily after the Israelites had crossed the Jordan. Even though this has not been spelled out clearly, reason dictates that it was not an offering presented only in the desert or even only at the bottom of Mount Sinai. If it had been a one time offering, how would we understand the line: עולת תמיד העשויה בהר סיני, “the continual burnt offering offered at Mount Sinai?”We also have the statement by the prophet Amos in Amos 5,25: הזבחים ומנחה הגשתם לי במדבר ארבעים שנה בית ישראל, “the meat offerings and gift offering that you offered for Me for the forty years in the desert, house of Israel?” Where would the Israelites in the desert have taken the wine, oil, finely ground wheat flour, and all the four legged animals from while they had been in the desert, until the fortieth year completely apart from the people surrounding them? There were so many communal offerings on the Sabbaths, New Moons, festivals, in addition to the daily offerings! If you were to point to Moses telling Pharaoh that the Israelites were going to take all their livestock with them on their going to the desert for three days to offer sacrifices to their G-d (Exodus 10,9) or when they complained about their livestock being thirsty, this was in the fortieth year after they had conquered the lands of Sichon and Og, and had captured a huge amount of livestock, which prompted Gad and Reuven to request to settle in that region permanently. Where would they have taken all these beasts from during the preceding 38 years? There certainly was no grass in the desert to have fed them!
And there I will meet with the children of Israel; and it shall be sanctified through My glory.
verse value 2016
Insights
Verse structure: 6 words, 28 letters. The shortest word is "there" (שָׁ֖מָּה, 3 letters) and the longest is "and·I·will·meet" (וְנֹעַדְתִּ֥י, 6 letters). 3 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·I·will·meet" (וְנֹעַדְתִּ֥י), "and·be·sanctified" (וְנִקְדַּ֖שׁ), "in·my·glory" (בִּכְבֹדִֽי). 5 unique roots are used. Frequent roots: "with·the·sons·of" (root בן, 189x in Exodus); "and·be·sanctified" (root קדש, 82x in Exodus); "there" (root שם, 62x in Exodus). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 4 and 2 words. Full calculation: וְנֹעַדְתִּ֥י [and·I·will·meet] (540) + שָׁ֖מָּה [there] (345) + לִבְנֵ֣י [with·the·sons·of] (92) + יִשְׂרָאֵ֑ל [Israel] (541) + וְנִקְדַּ֖שׁ [and·be·sanctified] (460) + בִּכְבֹדִֽי [in·my·glory] (38) = 2016.
Onkelos
And My Word shall appoint to meet there with the children of Israel, and it shall be sanctified through My glory.
Rashi
ונעדתי שמה AND I WILL BE MET THERE — I will come together with them in a conversation as a king who appoints a place of meeting where he will speak with his subjects. ונקדש AND IT — the Tabernacle — SHALL BE SANCTIFIED, בכבדי BY MY GLORY — for my Shechina shall rest there. A Midrashic comment is: Read not here בִּכְבוֹדִי “by My Glory”, but בִּכְבוּדַי, “through My honoured ones”. Here He gave him some slight intimation of the death of Aaron’s sons on the day when it (the Tabernacle) would be erected. This is the meaning of what Moses then said, (Leviticus 10:3) “That is what the Lord said, Through those that draw near to Me will I be sanctified”. But where had he said this? Here, in the words, “and it shall be sanctified through My honoured ones” (Zevachim 115b).
Ibn Ezra
"And I will be sanctified through My glory" — in my view, because the Tent of Meeting encompasses everything — the Tabernacle and all its vessels, the Ark and the three [other] vessels — it is the place of meeting; and the Tent was sanctified through My glory, as I rested upon the Cherubim.
Or HaChaim
ונעדתי שמה לבני ישראל, "And there I shall meet with the children of Israel, etc." What precisely is the message of this verse? I believe the verse provides the rationale for the words ונקדש בכבודי, "and it will be sanctified by My Glory." Our sages said in Zevachim 115 that this is why the Torah mentioned in Leviticus 10,3: "I will become sanctified by those who are close to Me." The Torah first had to tell us that G'd's presence would be in the Tabernacle so that people would keep a respectful distance and not become victims by entering areas that were out of bounds to them. G'd hinted that the only reason He warned the ordinary Israelites i.e. לבני ישראל, about such trespass on their part was for their sake. As far as Moses or the priests were concerned, the Tabernacle was not out of bounds to them.
Chizkuni
ונקדש בכבודי, “and it will be sanctified by My Presence.” This is what Moses had said to the people in Leviticus 9,6: “and the glory of the Lord will appear to you!”
Rabbeinu Bahya
ונועדתי שמה, “I shall make My meeting there.” The word שמה, “there,” refers to the altar mentioned earlier. This is what prompted our sages, quoted by Rashi, to say that as soon as the Tabernacle had been erected G’d would communicate with Moses from the copper altar. Other sages claim that G’d spoke to Moses from between the wings of the cherubs on the kapporet as mentioned specifically in 25,22. According to that view the word שמה in our verse does not refer to the altar but to the Tabernacle as mentioned in verse 42 פתח אהל מועד, “at the entrance to the tent of Meeting.” ונקדש בכבודי, “it will be sanctified by means of My attribute כבוד.” The fact that My Shechinah will rest on it will make it holy (compare Rashi). A Midrashic approach based on Zevachim 115 reads the word as במכובדים שלי rather than as בכבודי. The difference is that G’d feels Himself honored and glorified by those near Him. We would be dealing with an allusion to the death of Nadav and Avihu which had been characterized by Moses as an example of the type of death granted only to those who are especially near and dear to the Lord (compare Leviticus 10,3).
Rashbam
ונקדש בכבודי, I will manifest Myself to the people of Israel when the Tabernacle will be erected and the celestial fire will descend and consume the meat offerings on the copper altar in the area between the vestibule and the sanctuary. Leviticus 9,4 testifies that this did indeed occur, the verse concluding with “the glory of the Lord became manifest before the whole people,” followed by “fire originated from the presence of the Lord and.
And I will sanctify the tent of meeting, and the altar; I will also sanctify Aaron and his sons, to minister to Me in the priest's office.
verse value 3534
Insights
Verse structure: 9 words, 47 letters. The shortest word is "to·me" (לִֽי, 2 letters) and the longest is "and·the·altar" (וְאֶת־הַמִּזְבֵּ֑חַ, 8 letters). 3 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·I·will·sanctify" (וְקִדַּשְׁתִּ֛י), "and·the·altar" (וְאֶת־הַמִּזְבֵּ֑חַ), "I·will·consecrate" (אֲקַדֵּ֖שׁ). The root קדש appears 2 times in this verse. 8 unique roots are used. Frequent roots: "and·his·sons" (root בן, 189x in Exodus); "and·Aaron" (root אהרן, 104x in Exodus); "and·I·will·sanctify" (root קדש, 82x in Exodus). The etnachta (major mid-verse pause) falls on 'and·the·altar', dividing the verse into phrases of 4 and 5 words. Full calculation: וְקִדַּשְׁתִּ֛י [and·I·will·sanctify] (820) + אֶת־אֹ֥הֶל [the·tent] (437) + מוֹעֵ֖ד [meeting] (120) + וְאֶת־הַמִּזְבֵּ֑חַ [and·the·altar] (469) + וְאֶת־אַהֲרֹ֧ן [and·Aaron] (663) + וְאֶת־בָּנָ֛יו [and·his·sons] (475) + אֲקַדֵּ֖שׁ [I·will·consecrate] (405) + לְכַהֵ֥ן [to·serve·as·priest] (105) + לִֽי [to·me] (40) = 3534.
Onkelos
And I will consecrate the Tent of Meeting and the altar; and Aaron and his sons I will consecrate to minister before Me.
Ibn Ezra
"And I will sanctify" — by virtue of the glory, the Tent that is sanctified by the glory will become holy, as will the altar at its entrance. "And Aaron and his sons I will sanctify" — they who serve in the Tent and at the altar shall be holy.
And I will dwell among the children of Israel, and will be their God.
verse value 2449
Insights
Verse structure: 7 words, 33 letters. Verse gematria: 2449 = 31 × 79. The shortest word is "sons·of" (בְּנֵ֣י, 3 letters) and the longest is "and·I·will·abide" (וְשָׁ֣כַנְתִּ֔י, 6 letters). 6 unique roots are used. Frequent roots: "and·I·will·be" (root היה, 235x in Exodus); "sons·of" (root בן, 189x in Exodus); "for·a·God" (root אלהים, 133x in Exodus). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 4 and 3 words. Full calculation: וְשָׁ֣כַנְתִּ֔י [and·I·will·abide] (786) + בְּת֖וֹךְ [in·the·midst·of] (428) + בְּנֵ֣י [sons·of] (62) + יִשְׂרָאֵ֑ל [Israel] (541) + וְהָיִ֥יתִי [and·I·will·be] (441) + לָהֶ֖ם [to·them] (75) + לֵאלֹהִֽים [for·a·God] (116) = 2449.
Onkelos
And I will cause My Shechinah to dwell in the midst of the children of Israel, and I will be their God.
Ibn Ezra
"And I will dwell" — [Scripture] relates how the glory would dwell among the children of Israel when the [four] formations were set. The four formations were on the four sides, with a partition between the Levite camp and the Israelite camp — for the Levites too were on four sides — and then another partition, with the Tent in the midst of the children of Israel. One who had a seminal emission did not [have to] leave the Israelite camp; nor was there a designated place for them to sit outside the boundary [of the camp]. Rather, the commandment concerns the camp of Israel when going out to war against an enemy, as in "when you go out as a camp" (Deut. 23:10) — which does not speak of the entire camp of Israel: men, women, and children, for those who go out to war are male and few in number. When they carried the Ark with them, as Phinehas did, they could not maintain a partition around the place of the Ark.
Sforno
ושכנתי בתוך בני ישראל. There to receive their service with goodwill and in order to listen to their prayers. והייתי להם לאלוקים, and I will supervise their affairs without resorting to an intermediary. They will have no reason to be afraid of what astrology portends, seeing that they (the Jewish people) are far more honoured by Me than are the celestial planets, etc. The very fact that I guide others’ fate only by means of agents, intermediaries, testifies to the eternal existence of the Jewish people.
Chizkuni
ושכנתי בתוך בני ישראל, “I shall dwell among the Children of Israel.” The reference is to the time when the flags would be erected, they being equivalent to a dividing fence between the camp of the Israelites and the camp of the Levites, and the camp of the Levites and the compound of the Tabernacle.
And they shall know that I am Hashem their God, that brought them forth out of the land of Egypt, that I may dwell among them. I am Hashem their God.
verse value 3525 — יְהֹוָה֙ = 26 (Hashem)
Insights
Verse structure: 15 words, 64 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "that" (כִּ֣י, 2 letters) and the longest is "their·God" (אֱלֹ֣הֵיהֶ֔ם, 6 letters). Words sharing gematria 91: their·God, their·God. 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "that·I·might·abide" (לְשׇׁכְנִ֣י). The root אני appears 2 times in this verse. 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 396x in Exodus); "which" (root אשר, 245x in Exodus); "Egypt" (root מצרי, 145x in Exodus). The etnachta (major mid-verse pause) falls on 'in·their·midst', dividing the verse into phrases of 12 and 3 words.
Onkelos
And they shall know that I am Hashem their God, who brought them out from the land of Egypt in order to cause My Shechinah to dwell among them — I am Hashem their God.
Rashi
לשכני בתכם means under the condition that I may dwell in the midst of them.
Ramban
L’SHOCHNI B’THOCHAM’ — “on condition that I dwell in the midst of them.” This is Rashi’s language. But the usage of the letter lamed [l’shochni] for a condition of this kind is not found [elsewhere in Scripture]! It is possible that He is stating: “and they shall know ‘when’ I dwell among them that I am the Eternal their G-d that brought them forth out of the land of Egypt, for they will [then] know My Glory and believe that I brought them forth from the land of Egypt.” It is similar in usage to the verses: And David had great success ‘l’chol drachav’ [which is like b’chol drachav — “in all his ways”]; that thou hast chosen ‘l’ben Yishai’ [which means b’ben Yishai — “the son of Jesse”]; because ye rebelled against My word ‘l’mei Meribah’ [which means b’mei Meribah — “in (or ‘at’) the waters of Meribah”], and similar cases. But Rabbi Abraham ibn Ezra explained [the verse to mean that] the purpose of My bringing them forth from the land of Egypt was only that I might dwell in their midst, and that this was the fulfilment of [the promise to Moses], you shall serve G-d upon this mountain. He explained it well, and if it is so, there is in this matter a great secret. For in the plain sense of things it would appear that [the dwelling of] the Divine Glory in Israel was to fulfill a want below, but it is not so. It fulfilled a want above, being rather similar in thought to that which Scripture states, Israel, in whom I will be glorified. And Joshua said, [For when the Canaanites… hear of it… and cut off our name from the earth,] and what wilt Thou do for Thy Great Name? There are many verses which express this thought: He hath desired it [i.e., Zion] for His habitation; Here I dwell; for I have desired it. And it is further written, and I will remember the land.
Ibn Ezra
"And they shall know" — the meaning is: then they will know that I did not bring them out of Egypt except in order that they build Me a Tabernacle and I dwell among them — and this is [the meaning of] "you shall worship God upon this mountain" (above, 3:12).
Or HaChaim
אני ה׳ אלוקיהם, "I am the Lord their G'd." The reason the Torah repeats this after having said almost the same thing in verse 45 may be to remind us that even at a time when G'd's שכינה is not manifest amongst us, He still remains our G'd. Alternatively, G'd's being truly our G'd depends on our being aware of and recognising this fact. We are only worthy of bearing His name while we recognise Him as our G'd as mentioned at the beginning of this verse. Failing this, the result will be that the people will shake off the burden of the Torah, in which event they would "belong" to other gods.
Chizkuni
וידעו כי אני' ה, “and they will know that I am the Lord.” They will know that the reason I have taken them out of Egypt was for this, that they construct a residence for Me on earth. This was what G-d had meant when he told Moses at the burning bush (Exodus 3,12) תעבדון את האלוקים על ההר הזה, “you will serve G-d on this Mountain.”
Rabbeinu Bahya
וידעו כי אני ה' אלוהי-הם אשר הוצאתי אותם מארץ מצרים לשכני בתוכם, “They shall know that I am Hashem, their G’d, Who took them out of the land of Egypt to rest My Presence amongst them.” The verse means that the purpose of the Exodus was to bring about that G’d’s Shechinah would rest amongst the Jewish people. This is perceived as a requirement by G’d’s attribute of כבוד rather than as a requirement of the Jewish people. This is a mind-boggling concept, meaning that unless G’d’s Presence manifested itself amongst the Jewish people His Kingdom would not be visible amongst mankind. Expressed differently: the whole Exodus was orchestrated in order for the first of the Ten Commandments, “I am the Lord your G’d, etc.,” to be acknowledged by the Jewish people. This is the reason why the words מארץ מצרים appear in he middle of this verse. I have also found words to this effect in Midrash Tehillim on the verse בצאת ישראל ממצרים on Psalms 114. Rabbi Yehoshua ben Levi says that the Israelites were redeemed from Egypt through the merit of the Tabernacle. He bases this on the words וירא אלוקים את בני ישראל in Exodus 2,25, and compares them with the words וירא משה את כל המלאכה, “and Moses saw the entire work” (Exodus 39,43). The words וירא in the respective verses teach that G’d’s purpose in Exodus 2,25 was to achieve what Moses saw in Exodus 39,43. The words אשר הוצאתי אותם, may mean that the condition of taking the people out of Egypt had been in order for what is reported at the very end of the Book of Exodus to occur. ... In Psalms 132,13 this concept is expressed in the words אוה למושב לו, “He has desired it for His seat.” There is another mention of this concept in the very next verse in that psalm where the psalmist says: “here I will dwell for I desire it.” There are numerous other verses scattered throughout the Bible as I have mentioned in my commentary on Exodus 20,1.
Tur HaArokh
לשכני בתוכם, “for Me to dwell in their midst.” According to Rashi the meaning of the word לשכני is “in order for Me to reside.” Nachmanides understands the prefix ל in the word לשכני as similar to the prefix ב, i.e. “for I have taken up residence” (among them). The reason I did so is that they shall forever be aware that it was I Who has taken them out of Egypt.
Rashbam
הוצאתי אותם מארץ מצרים, in order to take up residence among them.
Onkelos
Rashi
Ibn Ezra
Or HaChaim
Chizkuni
Rabbeinu Bahya
Daat Zkenim