## Tur HaArokh, Exodus

###### Tur HaArokh, Exodus 29:3:1
[Tur HaArokh, Exodus 29:3:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Exodus/r/29:3:1)

**והקרבת אותם בסל.**נמשך לפניו וקאי אפתח אהל מועד דבקרא דבתרי' וה"פ והקרבת את הלחם בסל והפר והאלים ואהרן ובניו יקריב הכל אל פתח אהל מועד. אי נמי יש לפרש והקרבת אותם בסל ולא פי' כי מסתמא מצוה להביאם אל המקום שמצוה להביא הכהנים והכתוב השני מדבר באהרן ובניו לבד ולכן אמר ורחצת אותם במים:

**Sefaria Community Translation:**
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.


###### Tur HaArokh, Exodus 29:7:1
[Tur HaArokh, Exodus 29:7:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Exodus/r/29:7:1)

**ולקחת את שמן המשחה ויצקת על ראשו.**כתב ר' אברהם כי זה היה קודם שישים המצנפת על ראשו כי על ראשו היה יוצק. והרמב"ן כתב ואינו כן שהרי גם בעשייה כתיב וישם המצנפת על ראשו ואחר כן ויצקת משמן המשחה על ראש אהרן אלא צניפת המצנפת היתה סביב הראש ואמצעיתו מגולה ועליו יצק השמן ואם היתה המשיחה בכל הראש כפירש"י תהיה היציקה במקום הנחת תפילין שהי' ראשו מגולה:

**Sefaria Community Translation:**
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.


###### Tur HaArokh, Exodus 29:9:1
[Tur HaArokh, Exodus 29:9:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Exodus/r/29:9:1)

**וחגרת אותם אבנט אהרן ובניו.**לכאורה אותם קאי על אהרן ועל בניו וחזר ופי' את מי יחגור אהרן ובניו. וכתב הרמב"ן וא"כ וחבשת להם מגבעות אינו חוזר על כולם שהזכיר כי אהרן אין לו מגבעות והמצנפת כבר הוא על ראשו ויתכן לפרש אותם קאי על בניו ולכך חזר ופי' אהרן ובניו פי' שתחגור לאהרן כמו לבניו ובעבור שהאבנט שוה בכלם לא הזכירו למעלה באהרן ועל כן פי' כאן שיחגור אותו כמו לבניו ולא הזכיר כאן לבישת המכנסיים כי כל הבגדים הי' משה מלבישם אבל לבישת המכנסים שהם לכסות בשר ערוה היו לובשים אותם בהצנע והזכירם בכלל ולקחת את הבגדים והלבשתם:

**Sefaria Community Translation:**
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.


###### Tur HaArokh, Exodus 29:10:1
[Tur HaArokh, Exodus 29:10:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Exodus/r/29:10:1)

**והקרבת את הפר לפני אהל מועד.**כתב הרמב"ן אמר ר' אברהם כי פירושו כאשר תקריב את הפר לפני אהל מועד יסמוך אהרן ובניו כי כבר הזכיר זה למעלה. והנכון בעיני כי למעלה צוה להקריב ולא פירש אל אהל מועד רק שיקריב אותם למקום הכהנים שיהיו מזומנים ודי שיהיו לפני פתח חצר המשכן ועכשיו הוצרך שיקריבם אל פתח אהל מועד כאשר מפרש בשחיטה כי הסמיכה תהי' גם שם:

**Sefaria Community Translation:**
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.


###### Tur HaArokh, Exodus 29:13:1
[Tur HaArokh, Exodus 29:13:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Exodus/r/29:13:1)

**ולקחת את כל החלב המכסה את הקרב.**פירש"י הוא הקרום שעל הכרס. כתב הרמב"ן ודאי כן הוא הקרום אבל כשאומר כל החלב אשר על הקרב כולל ב' חלבים לזה הקרום ולחלב הגס אשר על הקרב כמו שאומר בפ' ויקרא ואת החלב המכסה את הקרב ואת כל החלב אשר על הקרב אלמא שיש ב' חלבים על הקרב וכשאומר כל החלב כולל ב' החלבים כאחד ובמעשה צוואה הזאת אומר ויקח את כל החלב אשר על הקרב ולא הזכיר יותרת הכבד וכלל גם אותה בכלל כל החלב ולמטה בפרשה הוא אומר ולקחת מן האיל החלב והאלי' ואת החלב המכסה את הקרב והראשון המוזכר סתם הוא החלב אשר על הקרב. וקשה לי א"כ בפרשת ויקרא כיון שכלל כל החלב אשר על הקרב למה כתיב החלב המכסה את הקרב:

**Sefaria Community Translation:**
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.


###### Tur HaArokh, Exodus 29:14:1
[Tur HaArokh, Exodus 29:14:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Exodus/r/29:14:1)

**תשרף באש.**פירש"י לא מצינו חטאת חיצונה נשרפת והוראת שעה היתה ונתן הרמב"ן טעם לדבר שזה הפר בא לכפר על מעשה העגל והוא קרבנו של כהן משיח ומה שלא הביא מדמו לפנים כאשר נאמר בפר כהן המשיח שמביא אל מבית לפרוכת משום כי בפר כהן משיח נאמר אל פני פרוכת הקודש וכאן עדיין לא נתקדש ולא שרתה עליו שכינה שיקרא פרוכת הקודש ולכך הי' חיצון ומ"מ דינו כפנימית וצוה שיסמכו גם בניו עליו דבאהרן התאנף להשמידו והוא כילוי בנים ולכך הוצרכו גם הם להתכפר בו:

**Sefaria Community Translation:**
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 שעהemergency 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.


###### Tur HaArokh, Exodus 29:26:1
[Tur HaArokh, Exodus 29:26:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Exodus/r/29:26:1)

**מאיל המלואים אשר לאהרן.**אע"פ שהי' מלואים גם לבניו לא הזכירם והטעם שבא לחדש ולקחת מאיל בעבור שהוא לאהרן והוא בעליו ואין החזה ראוי לו אלא לכהן העובד ואחר שנתן הטעם שאינו שלו כיון שהוא בעליו לא הוצרך לפרש שאינו לבניו כי מאותו טעם עצמו אינו לבניו אבל למטה אמר מאשר לאהרן ומאשר לבניו כלומר כאשר לוקח מקרבן כל' החזה והשוק כן יקחו הם האב והבנים מקרבנות שמקריבין על ידם:

**Sefaria Community Translation:**
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.


###### Tur HaArokh, Exodus 29:36:1
[Tur HaArokh, Exodus 29:36:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Exodus/r/29:36:1)

**ופר חטאת תעשה ליום על הכפורים.**פירש"י בשביל הכפורים לכפר על המזבח. והרמב"ן כתב והנכון בעיני כי על הכפורים פי' על שני האילים שהם באים לכפר לאהרן ובניו כמו שנאמר ואכלו אותם אשר כופר בהם:

**Sefaria Community Translation:**
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.


###### Tur HaArokh, Exodus 29:46:1
[Tur HaArokh, Exodus 29:46:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Exodus/r/29:46:1)

**לשכני בתוכם.**פירש"י על מנת לשכן בתוכם. והרמב"ן פי' למ"ד כמו בי"ת שאני שוכן בתוכם וידעו כי אני ה' אלהיהם אשר הוצאתי אותם מארץ מצרים:

**Sefaria Community Translation:**
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.