Tetzave answers

Tetzave 5728

שמות פרק כח

(א) וְאַתָּה הַקְרֵב אֵלֶיךָ אֶת אַהֲרֹן אָחִיךָ וְאֶת בָּנָיו אִתּוֹ מִתּוֹךְ בְּנֵי יִשְׂרָאֵל לְכַהֲנוֹ לִי אַהֲרֹן נָדָב וַאֲבִיהוּא אֶלְעָזָר וְאִיתָמָר בְּנֵי אַהֲרֹן:

(ב) וְעָשִׂיתָ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן אָחִיךָ לְכָבוֹד וּלְתִפְאָרֶת:

(ג) וְאַתָּה תְּדַבֵּר אֶל כָּל חַכְמֵי לֵב אֲשֶׁר מִלֵּאתִיו רוּחַ חָכְמָה וְעָשׂוּ אֶת בִּגְדֵי אַהֲרֹן לְקַדְּשׁוֹ לְכַהֲנוֹ לִי:

(ד) וְאֵלֶּה הַבְּגָדִים אֲשֶׁר יַעֲשׂוּ חֹשֶׁן וְאֵפוֹד וּמְעִיל וּכְתֹנֶת תַּשְׁבֵּץ מִצְנֶפֶת וְאַבְנֵט וְעָשׂוּ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן אָחִיךָ וּלְבָנָיו לְכַהֲנוֹ לִי:

(ה) וְהֵם יִקְחוּ אֶת הַזָּהָב וְאֶת הַתְּכֵלֶת וְאֶת הָאַרְגָּמָן וְאֶת תּוֹלַעַת הַשָּׁנִי וְאֶת הַשֵּׁשׁ: פ

(ו) וְעָשׂוּ אֶת הָאֵפֹד זָהָב תְּכֵלֶת וְאַרְגָּמָן תּוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר מַעֲשֵׂה חֹשֵׁב:

(ז) שְׁתֵּי כְתֵפֹת חֹבְרֹת יִהְיֶה לּוֹ אֶל שְׁנֵי קְצוֹתָיו וְחֻבָּר:

(ח) וְחֵשֶׁב אֲפֻדָּתוֹ אֲשֶׁר עָלָיו כְּמַעֲשֵׂהוּ מִמֶּנּוּ יִהְיֶה זָהָב תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר:

(ט) וְלָקַחְתָּ אֶת שְׁתֵּי אַבְנֵי שֹׁהַם וּפִתַּחְתָּ עֲלֵיהֶם שְׁמוֹת בְּנֵי יִשְׂרָאֵל:

(י) שִׁשָּׁה מִשְּׁמֹתָם עַל הָאֶבֶן הָאֶחָת וְאֶת שְׁמוֹת הַשִּׁשָּׁה הַנּוֹתָרִים עַל הָאֶבֶן הַשֵּׁנִית כְּתוֹלְדֹתָם:

(יא) מַעֲשֵׂה חָרַשׁ אֶבֶן פִּתּוּחֵי חֹתָם תְּפַתַּח אֶת שְׁתֵּי הָאֲבָנִים עַל שְׁמֹת בְּנֵי יִשְׂרָאֵל מֻסַבֹּת מִשְׁבְּצוֹת זָהָב תַּעֲשֶׂה אֹתָם:

(יב) וְשַׂמְתָּ אֶת שְׁתֵּי הָאֲבָנִים עַל כִּתְפֹת הָאֵפֹד אַבְנֵי זִכָּרֹן לִבְנֵי יִשְׂרָאֵל וְנָשָׂא אַהֲרֹן אֶת שְׁמוֹתָם לִפְנֵי יְקֹוָק עַל שְׁתֵּי כְתֵפָיו לְזִכָּרֹן: ס

(יג) וְעָשִׂיתָ מִשְׁבְּצֹת זָהָב:

(יד) וּשְׁתֵּי שַׁרְשְׁרֹת זָהָב טָהוֹר מִגְבָּלֹת תַּעֲשֶׂה אֹתָם מַעֲשֵׂה עֲבֹת וְנָתַתָּה אֶת שַׁרְשְׁרֹת הָעֲבֹתֹת עַל הַמִּשְׁבְּצֹת: ס

(טו) וְעָשִׂיתָ חֹשֶׁן מִשְׁפָּט מַעֲשֵׂה חֹשֵׁב כְּמַעֲשֵׂה אֵפֹד תַּעֲשֶׂנּוּ זָהָב תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר תַּעֲשֶׂה אֹתוֹ:

(טז) רָבוּעַ יִהְיֶה כָּפוּל זֶרֶת אָרְכּוֹ וְזֶרֶת רָחְבּוֹ:

(יז) וּמִלֵּאתָ בוֹ מִלֻּאַת אֶבֶן אַרְבָּעָה טוּרִים אָבֶן טוּר אֹדֶם פִּטְדָה וּבָרֶקֶת הַטּוּר הָאֶחָד:

(יח) וְהַטּוּר הַשֵּׁנִי נֹפֶךְ סַפִּיר וְיָהֲלֹם:

(יט) וְהַטּוּר הַשְּׁלִישִׁי לֶשֶׁם שְׁבוֹ וְאַחְלָמָה:

(כ) וְהַטּוּר הָרְבִיעִי תַּרְשִׁישׁ וְשֹׁהַם וְיָשְׁפֵה מְשֻׁבָּצִים זָהָב יִהְיוּ בְּמִלּוּאֹתָם:

(כא) וְהָאֲבָנִים תִּהְיֶיןָ עַל שְׁמֹת בְּנֵי יִשְׂרָאֵל שְׁתֵּים עֶשְׂרֵה עַל שְׁמֹתָם פִּתּוּחֵי חוֹתָם אִישׁ עַל שְׁמוֹ תִּהְיֶיןָ לִשְׁנֵי עָשָׂר שָׁבֶט:

(כב) וְעָשִׂיתָ עַל הַחֹשֶׁן שַׁרְשֹׁת גַּבְלֻת מַעֲשֵׂה עֲבֹת זָהָב טָהוֹר:

(כג) וְעָשִׂיתָ עַל הַחֹשֶׁן שְׁתֵּי טַבְּעוֹת זָהָב וְנָתַתָּ אֶת שְׁתֵּי הַטַּבָּעוֹת עַל שְׁנֵי קְצוֹת הַחֹשֶׁן:

(כד) וְנָתַתָּה אֶת שְׁתֵּי עֲבֹתֹת הַזָּהָב עַל שְׁתֵּי הַטַּבָּעֹת אֶל קְצוֹת הַחֹשֶׁן:

(כה) וְאֵת שְׁתֵּי קְצוֹת שְׁתֵּי הָעֲבֹתֹת תִּתֵּן עַל שְׁתֵּי הַמִּשְׁבְּצוֹת וְנָתַתָּה עַל כִּתְפוֹת הָאֵפֹד אֶל מוּל פָּנָיו:

(כו) וְעָשִׂיתָ שְׁתֵּי טַבְּעוֹת זָהָב וְשַׂמְתָּ אֹתָם עַל שְׁנֵי קְצוֹת הַחֹשֶׁן עַל שְׂפָתוֹ אֲשֶׁר אֶל עֵבֶר הָאֵפֹד בָּיְתָה:

(כז) וְעָשִׂיתָ שְׁתֵּי טַבְּעוֹת זָהָב וְנָתַתָּה אֹתָם עַל שְׁתֵּי כִתְפוֹת הָאֵפוֹד מִלְּמַטָּה מִמּוּל פָּנָיו לְעֻמַּת מַחְבַּרְתּוֹ מִמַּעַל לְחֵשֶׁב הָאֵפוֹד:

(כח) וְיִרְכְּסוּ אֶת הַחֹשֶׁן מטבעתו מִטַּבְּעֹתָיו אֶל טַבְּעֹת הָאֵפוֹד בִּפְתִיל תְּכֵלֶת לִהְיוֹת עַל חֵשֶׁב הָאֵפוֹד וְלֹא יִזַּח הַחֹשֶׁן מֵעַל הָאֵפוֹד:

(כט) וְנָשָׂא אַהֲרֹן אֶת שְׁמוֹת בְּנֵי יִשְׂרָאֵל בְּחֹשֶׁן הַמִּשְׁפָּט עַל לִבּוֹ בְּבֹאוֹ אֶל הַקֹּדֶשׁ לְזִכָּרֹן לִפְנֵי יְקֹוָק תָּמִיד:

(ל) וְנָתַתָּ אֶל חֹשֶׁן הַמִּשְׁפָּט אֶת הָאוּרִים וְאֶת הַתֻּמִּים וְהָיוּ עַל לֵב אַהֲרֹן בְּבֹאוֹ לִפְנֵי יְקֹוָק וְנָשָׂא אַהֲרֹן אֶת מִשְׁפַּט בְּנֵי יִשְׂרָאֵל עַל לִבּוֹ לִפְנֵי יְקֹוָק תָּמִיד: ס

(לא) וְעָשִׂיתָ אֶת מְעִיל הָאֵפוֹד כְּלִיל תְּכֵלֶת:

(לב) וְהָיָה פִי רֹאשׁוֹ בְּתוֹכוֹ שָׂפָה יִהְיֶה לְפִיו סָבִיב מַעֲשֵׂה אֹרֵג כְּפִי תַחְרָא יִהְיֶה לּוֹ לֹא יִקָּרֵעַ:

(לג) וְעָשִׂיתָ עַל שׁוּלָיו רִמֹּנֵי תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי עַל שׁוּלָיו סָבִיב וּפַעֲמֹנֵי זָהָב בְּתוֹכָם סָבִיב:

(לד) פַּעֲמֹן זָהָב וְרִמּוֹן פַּעֲמֹן זָהָב וְרִמּוֹן עַל שׁוּלֵי הַמְּעִיל סָבִיב:

(לה) וְהָיָה עַל אַהֲרֹן לְשָׁרֵת וְנִשְׁמַע קוֹלוֹ בְּבֹאוֹ אֶל הַקֹּדֶשׁ לִפְנֵי יְקֹוָק וּבְצֵאתוֹ וְלֹא יָמוּת: ס

(לו) וְעָשִׂיתָ צִּיץ זָהָב טָהוֹר וּפִתַּחְתָּ עָלָיו פִּתּוּחֵי חֹתָם קֹדֶשׁ לַיקֹוָק:

(לז) וְשַׂמְתָּ אֹתוֹ עַל פְּתִיל תְּכֵלֶת וְהָיָה עַל הַמִּצְנָפֶת אֶל מוּל פְּנֵי הַמִּצְנֶפֶת יִהְיֶה:

(לח) וְהָיָה עַל מֵצַח אַהֲרֹן וְנָשָׂא אַהֲרֹן אֶת עֲוֹן הַקֳּדָשִׁים אֲשֶׁר יַקְדִּישׁוּ בְּנֵי יִשְׂרָאֵל לְכָל מַתְּנֹת קָדְשֵׁיהֶם וְהָיָה עַל מִצְחוֹ תָּמִיד לְרָצוֹן לָהֶם לִפְנֵי יְקֹוָק:

(לט) וְשִׁבַּצְתָּ הַכְּתֹנֶת שֵׁשׁ וְעָשִׂיתָ מִצְנֶפֶת שֵׁשׁ וְאַבְנֵט תַּעֲשֶׂה מַעֲשֵׂה רֹקֵם:

(מ) וְלִבְנֵי אַהֲרֹן תַּעֲשֶׂה כֻתֳּנֹת וְעָשִׂיתָ לָהֶם אַבְנֵטִים וּמִגְבָּעוֹת תַּעֲשֶׂה לָהֶם לְכָבוֹד וּלְתִפְאָרֶת:

(מא) וְהִלְבַּשְׁתָּ אֹתָם אֶת אַהֲרֹן אָחִיךָ וְאֶת בָּנָיו אִתּוֹ וּמָשַׁחְתָּ אֹתָם וּמִלֵּאתָ אֶת יָדָם וְקִדַּשְׁתָּ אֹתָם וְכִהֲנוּ לִי:

(מב) וַעֲשֵׂה לָהֶם מִכְנְסֵי בָד לְכַסּוֹת בְּשַׂר עֶרְוָה מִמָּתְנַיִם וְעַד יְרֵכַיִם יִהְיוּ:

(מג) וְהָיוּ עַל אַהֲרֹן וְעַל בָּנָיו בְּבֹאָם אֶל אֹהֶל מוֹעֵד אוֹ בְגִשְׁתָּם אֶל הַמִּזְבֵּחַ לְשָׁרֵת בַּקֹּדֶשׁ וְלֹא יִשְׂאוּ עָוֹן וָמֵתוּ חֻקַּת עוֹלָם לוֹ וּלְזַרְעוֹ אַחֲרָיו: ס

Alef.

Alshich is curious why once Moshe is told to instruct the artisans to make the clothing for the Kohanim (28:3) and the next few verses discuss what they did, the text reverts to the second person singularimperative, i.e., “and you will make…”, as if Moshe continues to be in charge of making the various pieces of clothing. Alshich therefore speculates that HaShem Wished for Moshe to remain part of the process, when He Saw that Moshe felt left out, and by Moshe’s involvement as appointing the people to do various things, just as he was the one in 28:1 to sanctify the Kohanim, so too he would be involved at least indirectly in the fabrication of the clothing for the Kohanim. In this way, Moshe feels that he is part of the process, rather than being shunted aside for others.¹

Beit.

1.  If according to MaLBIM the clothing only symbolized a refinement of Middot and ultimately the soul, then Moshe was certainly expert in carrying something like that out. Consequently even if others would actually make the physical clothing, Moshe would personally oversee the spiritual development of the Kohanim, represented by their outer garments while carrying out the Avoda.

2. 

בראשית פרק לט

(כב) וַיִּתֵּן שַׂר בֵּית הַסֹּהַר בְּיַד יוֹסֵף אֵת כָּל הָאֲסִירִם אֲשֶׁר בְּבֵית הַסֹּהַר וְאֵת כָּל אֲשֶׁר עֹשִׂים שָׁם הוּא הָיָה עֹשֶׂה:

The interpretation that is suggested by the above verse is that Moshe oversaw the manufacture of the garments and this was as if he actually made them himself. (This is similar to the statement about Shlomo constructing the Beit HaMikdash:

מלכים א פרק ז

(א) וְאֶת בֵּיתוֹ בָּנָה שְׁלֹמֹה שְׁלֹשׁ עֶשְׂרֵה שָׁנָה וַיְכַל אֶת כָּל בֵּיתוֹ:

Chances are that Shlomo hardly did anything physically to construct the Temple. However, because he was in charge and gave orders that it be done, he gets credit for having built it.

3. 

זכריה פרק ג

(א) וַיַּרְאֵנִי אֶת יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל עֹמֵד לִפְנֵי מַלְאַךְ יְקֹוָק וְהַשָּׂטָן עֹמֵד עַל יְמִינוֹ לְשִׂטְנוֹ:

(ב) וַיֹּאמֶר יְקֹוָק אֶל הַשָּׂטָן יִגְעַר יְקֹוָק בְּךָ הַשָּׂטָן וְיִגְעַר יְקֹוָק בְּךָ הַבֹּחֵר בִּירוּשָׁלִָם הֲלוֹא זֶה אוּד מֻצָּל מֵאֵשׁ:

(ג) וִיהוֹשֻׁעַ הָיָה לָבֻשׁ בְּגָדִים צוֹאִים וְעֹמֵד לִפְנֵי הַמַּלְאָךְ:

(ד) וַיַּעַן וַיֹּאמֶר אֶל הָעֹמְדִים לְפָנָיו לֵאמֹר הָסִירוּ הַבְּגָדִים הַצֹּאִים מֵעָלָיו וַיֹּאמֶר אֵלָיו רְאֵה הֶעֱבַרְתִּי מֵעָלֶיךָ עֲוֹנֶךָ וְהַלְבֵּשׁ אֹתְךָ מַחֲלָצוֹת:

(ה) וָאֹמַר יָשִׂימוּ צָנִיף טָהוֹר עַל רֹאשׁוֹ וַיָּשִׂימוּ הַצָּנִיף הַטָּהוֹר עַל רֹאשׁוֹ וַיַּלְבִּשֻׁהוּ בְּגָדִים וּמַלְאַךְ יְקֹוָק עֹמֵד:

And he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him. And the LORD said unto Satan: 'The LORD rebuke thee, O Satan, yea, the LORD that hath chosen Jerusalem rebuke thee; is not this man a brand plucked out of the fire?' Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spoke unto those that stood before him, saying: 'Take the filthy garments from off him.' And unto him he said: 'Behold, I cause thine iniquity to pass from thee, and I will clothe thee with robes.' And I said: 'Let them set a fair mitre upon his head.' So they set a fair mitre upon his head, and clothed him with garments; and the angel of the LORD stood by. 

Gimel.

1.  The Midrash Lekach Tov is addressing the fact that in Shemot 28:3 is implied that HaShem Took those who were Chachamim already and filled them with additional Chachma. How was there room for additional wisdom? This is something that HaShem can Accomplish since He is not Limited by ordinary restrictions that limit human beings.

The author of Melechet Machshevet,² is explaining what was Moshe supposed to explain to the Chachmei Lev whom HaShem had already Inspired? He answers that since Aharon was a very holy, refined individual, Moshe was expected to adjure the artisans to only make clothing and ornaments that would be worthy of such a holy individual.

2.  Wisdom is a quality which never exhausts the capacity of its container. It can always be augmented, i.e., the full can be made fuller when it comes to wisdom. One can never be maxed out with respect to wisdom—there’s always more to learn.

3.  Most commentators assume that once the Chachmei Leiv have received Divine Inspiration, they will naturally turn out the kinds of clothing that are appropriate. Melechet Machshevet assumes that this is not necessarily the case and even such individuals will have to be warned and encouraged to do their best and not produce second-rate products that are inappropriate for the individuals for whom they are intended.

4.  The Beiur seems to understand the word “VeAsu” as what the contents of Moshe’s instructions are, i.e., proceed to make what you now know how to make.

Melechet Machshevet presumes that while they possess esthetic sensibilities, this does not mean that they will automatically understand how to invest what they make with holiness and spirituality. And this is what Moshe was supposed to encourage them to do.

Daled.

Abrabanel answers his question as follows:

והנה אמר כאן: "ואתה תדבר אל כל חכמי לב". לפי שרצה יתברך, שיעשה משה הבגדים האלה, באופן שלא יחשוב אדם שמשה היה מרבה בזהב ובתכלת ובארגמן ובתולעת השני ובשש, כדי להעשיר את אחיו אהרןמשל הנדבה. לכך אמר לו: לא תעשה הדברים האלה ברצונך ודעתך, משום "ולזות שפתים הרחק ממך" (משלי ד, כד). אבל אתה תדבר אל כל חכמי לב אשר מלאתיו רוח חכמה, ועשו את בגדי אהרן באופן כך שיהיולקדשו לכהנו לי.

Since the materials were particularly valuable, all appearances of nepotism had to be avoided and therefore since these clothes were going to be worn by people from his own tribe and family, every measure of propriety had to be observed.

Heh.

1.א. Here is how Siftei Chachamim defines the problem being addressed by RaShI:

(ר) דקשה לרש"י דבגדי קודש משמע דמשעת עשייתן הן קודש והא לא הוי קודש אלא לאחר לבישתן שהרי לשם אהרן ובניו נעשו, ומתרץ מתרומה וכו':

i.e., if the clothing only attains sanctity when the Kohanim put it one, how can it be already referred to as “holy clothes”? Because of the material of which it is made, i.e., donations that the people have made for this purpose. The clothing is quasi-holy due to the status of the raw materials from which it is fabricated.

ב. RaShI understands the Semichut as reflecting the inherent nature of the clothes, i.e., they are constructed from donations to holiness and therefore are holy themselves.

"...וְעָשׂוּ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן אָחִיךָ וּלְבָנָיו לְכַהֲנוֹ לִי:"

בראשית פרק יט

(ד) טֶרֶם יִשְׁכָּבוּ וְאַנְשֵׁי הָעִיר אַנְשֵׁי סְדֹם נָסַבּוּ עַל הַבַּיִת מִנַּעַר וְעַד זָקֵן כָּל הָעָם מִקָּצֶה:

Geographic location.

בראשית פרק מו

(לב) וְהָאֲנָשִׁים רֹעֵי צֹאן כִּי אַנְשֵׁי מִקְנֶה הָיוּ וְצֹאנָם וּבְקָרָם וְכָל אֲשֶׁר לָהֶם הֵבִיאוּ:

Possessions and therefore occupation.

בראשית פרק מז

(ו) אֶרֶץ מִצְרַיִם לְפָנֶיךָ הִוא בְּמֵיטַב הָאָרֶץ הוֹשֵׁב אֶת אָבִיךָ וְאֶת אַחֶיךָ יֵשְׁבוּ בְּאֶרֶץ גֹּשֶׁן וְאִם יָדַעְתָּ וְיֶשׁ בָּם אַנְשֵׁי חַיִל וְשַׂמְתָּם שָׂרֵי מִקְנֶה עַל אֲשֶׁר לִי:

Men of valor, i.e., inner rather than external quality

It would seem to me that RaShI’s interpretation of Shemot 28:4 is most in keeping with Beraishit 47:6.

ג.

(ב) וְעָשִׂיתָ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן אָחִיךָ לְכָבוֹד וּלְתִפְאָרֶת:

(ד) וְאֵלֶּה הַבְּגָדִים אֲשֶׁר יַעֲשׂוּ חֹשֶׁן וְאֵפוֹד וּמְעִיל וּכְתֹנֶת תַּשְׁבֵּץ מִצְנֶפֶת וְאַבְנֵט וְעָשׂוּ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן אָחִיךָ וּלְבָנָיו לְכַהֲנוֹ לִי:

In verse 2, the clothing is described as “holy clothing” without mentioning how they will serve to sanctify Aharon and his family, just give them honor and glory. If anything, “Kodesh” can be viewed as a synonym for “LeChavod U’LeTiferet”. 

In verse 4, when the purpose is stated “LeChahano Li”, then the clothes are a means to an end, and they don’t have holy status in their own right, but rather only once they are placed on Aharon and his family. So how can they already be spoken of as “holy” at the point of manufacture? RaShI explains that this is a reference to the materials from which the clothing is made.

2. RaShI apparently reasons that the Ephod which he compares to what women wear when they are riding horses has essentially three components: a) the piece of material which they wear behind them and upon which they sit on the horse, b) a means to tighten this material to remain in place for riding, i.e., a belt, in this case the Cheishev, and c) two shoulder straps that would assure that the material not slip downwards. Since there are words for the material (Eiphod) and the shoulder straps (Shnai Ketzotav) by the process of elimination that Cheishev must be the belt.

3.א. The Ephod is the name of this particular garment and derives its name from the concept of adornment—in this case this particular garment’s purpose is for additional adornment of the Kohen Gadol’s “look”.In the phrase “Cheshev Ephudato”, “Ephoda” is used as a modifier of Cheshev, i.e., the belt for his adornment, i.e., the adornment of the Kohen, i.e., the Ephod.

   ב. The possessive pronoun of Ephudato is a reference to the Kohen Gadol.

4.א.

שמות פרק כה

(טו) בְּטַבְּעֹת הָאָרֹן יִהְיוּ הַבַּדִּים לֹא יָסֻרוּ מִמֶּנּוּ:

שם כח

(כח) וְיִרְכְּסוּ אֶת הַחֹשֶׁן מטבעתו מִטַּבְּעֹתָיו אֶל טַבְּעֹת הָאֵפוֹד בִּפְתִיל תְּכֵלֶת לִהְיוֹת עַל חֵשֶׁב הָאֵפוֹד וְלֹא יִזַּח הַחֹשֶׁן מֵעַל הָאֵפוֹד:

(לב) וְהָיָה פִי רֹאשׁוֹ בְּתוֹכוֹ שָׂפָה יִהְיֶה לְפִיו סָבִיב מַעֲשֵׂה אֹרֵג כְּפִי תַחְרָא יִהְיֶה לּוֹ לֹא יִקָּרֵעַ:

In the first two cases, it is clear that these are prohibitions that should not be violated. However in the case at hand, 28:32, one might assume that the verse is simply explaining why “a binding work of a weaver should surround the hole”—in order that the material not tear (see the Hava Amina in the Gemora that Nechama subsequently quotes, Yoma 72a). Consequently RaShI explains that the final phrase stands on its own merits, i.e., not that it accounts for why a rim is sewn around the opening, but rather there is a separate prohibition against deliberately making a tear in this garment.

ב. The Gemora in Yoma might be strictly speaking legally, i.e., in order to be able to apply a punishment, there has to be an explicit Lo Ta’aseh in the Tora. Otherwise the witnesses would not be able to give an Azhara prior to the perpetrator’s violation. He wouldn’t take them seriously if the Tora does not clearly state such a language of prohibition. Consequently, the Gemora demonstrates that since the text does not say “SheLo Yikarea” it qualifies as a language o fLo Ta’aseh. However, RaShI’s commentary is looking to ascertain the sense of the text, rather than its legal ramifications. And if this is the case, it could connote both the fact that the rim prevents tearing as well as a prohibition against tearing the Kohanim’s garments.

¹ Alshich’s comment parallels a comment that RaShI cites on BaMidbar 8:2 :

'Speak unto Aaron, and say unto him: When thou lightest the lamps, the seven lamps shall give light in front of the candlestick.'

RaShI, d.h. BeHa’alotcha

Why is this chapter juxtaposed immediately after the donations of the princes of the tribes (BaMidbar 7)? Because when Aharon saw the dedication of the princes, he felt badly since neither he nor his tribe (of Levi) were active participants along with the princes in the dedication. Said the Holy One Blessed Be He to him: By your life. Your portion will be greater than theirs. For you will light and beautify the flames (of the Menora.)

² מחבר ספר "מלאכת מחשבת" על התורה, ריז"ש כינהו "הפילוסוף".

הספר נדפס בונציה בשנת ת"ע, ובו כלולים גם דברי תורתו של בנו ר' גרשום שנספה במגפה בשנת ת"ס (1699), בהיותו בן שבע-עשרה בלבד. גרשום עסק בשירה וספרו "יד חרוזים: מפתח חרוזים עבריים" - נדפס גם כן ע"י אביו בצירוף הקדמה ובצירוף שיר על תרי"ג מצוות לפי מנין הרמב"ם.

[ישנם עוד לפחות שני חכמים ששמם משה חפץ:

האחד (נפטר ב-1447) כיהן כאב"ד בעיר מסינה שבאיטליה ונבחר ע"י שבע-עשרה מקהילות סיציליה להשתדל אצל המלך אלפונסו כדי למנוע גזרות שנגזרו על היהודים. המלך נענה לבקשתו, הגזירות בוטלו והוא נתמנה לנגיד וליועץ ורופא בחצר המלך.

והשני ר' משה חפץ מטשאווס, בעל קונטרס "הנהגות אדם", מגדולי מתנגדיו של הגרש"ז מלאדי, תשובותיו בהלכה נדפסו בספרים "מקור ברוך" ו"יד אהרן"].