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العالياه 4
العالياه 5
العالياه 6
العالياه 7
Miqra according to the Masorah · الترخيص: CC BY-SA · المصدر
The Holy Scriptures: A New Translation (JPS 1917) · الترخيص: Public Domain · المصدر
كلمة بكلمة (Hebrew → English · Strong’s)
- קַ֤חlâqachto take
- אֶֽתʼêthself (but generally used to point out mo
- אַהֲרֹן֙ʼAhărôwnAharon
- וְאֶתʼêthself (but generally used to point out mo
- בָּנָ֣יוbêna son
- אִתּ֔וֹʼêthnearness
- וְאֵת֙ʼêthself (but generally used to point out mo
- הַבְּגָדִ֔יםbegeda covering
- וְאֵ֖תʼêthself (but generally used to point out mo
- שֶׁ֣מֶןshemengrease
- הַמִּשְׁחָ֑הmishchâhunction
- וְאֵ֣תʼêthself (but generally used to point out mo
- פַּ֣רpara bullock (apparently as breaking forth
- הַֽחַטָּ֗אתchaṭṭâʼâhan offence
- וְאֵת֙ʼêthself (but generally used to point out mo
- שְׁנֵ֣יshᵉnayimtwo
- הָֽאֵילִ֔יםʼayilstrength
- וְאֵ֖תʼêthself (but generally used to point out mo
- סַ֥לçala willow twig
- הַמַּצּֽוֹתmatstsâhsweetness
Open Scriptures Hebrew Bible (CC BY 4.0); Strong’s Hebrew Dictionary (CC BY-SA).
Leviticus 8:2 in every translation
English · Metsudah Chumash, Metsudah Publications, 2009
Take Aharon, along with his sons, the garments, the anointing oil, the bull for the sin-offering, the two rams and a basket of matzos.
الترخيص: CC BY
English · The Rashi chumash by Rabbi Shraga Silverstein
[This section was stated seven days before the erection of the mishkan (there being no "before" and "after" in the Torah)] Take Aaron [("Take" him with words, predispose him)] and his sons with him, and the garments, and the oil of anointment, and the bullock of the sin-offering, and the two rams, and the basket of unleavened bread [(see Exodus 28), the instructions being reiterated as a prompting to zeal on the first day of the investiture].
الترخيص: CC BY
עברית · Miqra according to the Masorah
קַ֤ח אֶֽת־אַהֲרֹן֙ וְאֶת־בָּנָ֣יו אִתּ֔וֹ וְאֵת֙ הַבְּגָדִ֔ים וְאֵ֖ת שֶׁ֣מֶן הַמִּשְׁחָ֑ה וְאֵ֣ת ׀ פַּ֣ר הַֽחַטָּ֗את וְאֵת֙ שְׁנֵ֣י הָֽאֵילִ֔ים וְאֵ֖ת סַ֥ל הַמַּצּֽוֹת׃
الترخيص: CC BY-SA
English · The Holy Scriptures: A New Translation (JPS 1917)
’Take Aaron and his sons with him, and the garments, and the anointing oil, and the bullock of the sin-offering, and the two rams, and the basket of unleavened bread;
الترخيص: Public Domain
עברית · Tanach with Ta'amei Hamikra
קַ֤ח אֶֽת־אַהֲרֹן֙ וְאֶת־בָּנָ֣יו אִתּ֔וֹ וְאֵת֙ הַבְּגָדִ֔ים וְאֵ֖ת שֶׁ֣מֶן הַמִּשְׁחָ֑ה וְאֵ֣ת ׀ פַּ֣ר הַֽחַטָּ֗את וְאֵת֙ שְׁנֵ֣י הָֽאֵילִ֔ים וְאֵ֖ת סַ֥ל הַמַּצּֽוֹת׃
الترخيص: Public Domain
עברית · Tanach with Text Only
קח את אהרן ואת בניו אתו ואת הבגדים ואת שמן המשחה ואת פר החטאת ואת שני האילים ואת סל המצות
الترخيص: Public Domain
עברית · Tanach with Nikkud
קַח אֶת־אַהֲרֹן וְאֶת־בָּנָיו אִתּוֹ וְאֵת הַבְּגָדִים וְאֵת שֶׁמֶן הַמִּשְׁחָה וְאֵת פַּר הַחַטָּאת וְאֵת שְׁנֵי הָאֵילִים וְאֵת סַל הַמַּצּוֹת׃
الترخيص: Public Domain
ייִדיש · Yehoyesh's Yiddish Tanakh Translation [yi]
נעם אַהרֹנען און זײַנע זין מיט אים, און די קלײדער, און דאָס אײל פֿון זאַלבונג, און דעם אָקס פֿון זינדאָפּפֿער, און די צװײ װידערס, און דעם קאָרב אומגעזײַערטן ברױט;
الترخيص: CC0
Français · Bible du Rabbinat 1899 [fr]
"Va prendre Aaron, et ses fils avec lui; prends aussi les vêtements et l’huile d’onction, ainsi que le taureau expiatoire, les deux béliers et la corbeille d’azymes.
الترخيص: Public Domain
Polski · Bible in Polish, trans. Izaak Cylkow, 1841 - 1908 [pl]
"Weź Ahrona i synów jego z nim, i szaty, i olej namaszczenia, i cielca ofiary zagrzesznej, i dwa barany i kosz przaśników.
الترخيص: Public Domain
Deutsch · Die Heilige Schrift, trans. Dr. Simon Bernfeld, Berlin, 1902 - German [de]
Nimm den Aaron und seine Söhne mit ihm und die Kleider und das Salböl, und den Farren der Sühne und die beiden Widder und den Korb mit den ungesäuerten Broten;
الترخيص: Public Domain
Esperanto · La Malnova Testamento, L.L.Zamenhof [eo]
Prenu Aaronon kaj liajn filojn kune kun li kaj la vestojn kaj la sanktan oleon kaj bovidon por pekofero kaj du virŝafojn kaj korbon da macoj.
الترخيص: Public Domain
Commentary on Leviticus 8:2
Rashi
עברית
קח את אהרן. פרשה זו נאמרה שבעת ימים קודם הקמת המשכן, שאין מקדם ומאחר בתורה:
קח את אהרן. קחנו בדברים ומשכהו:
ואת פר החטאת וגו'. אלו האמורים בענין צואת המלואים בואתה תצוה, ועכשיו ביום ראשון למלואים חזר וזרזו בשעת מעשה:
On Your Way · الترخيص: Public Domain · Full commentary on Sefaria
Targum Jonathan
English
Bring near Aharon who is afar off on account of the work of the calf; and take the vestments that I commanded thee, and the oil of consecration, and the bullock, and the two rams, with the basket of unleavened cakes.
The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862 · الترخيص: Public Domain · Full commentary on Sefaria
Ibn Ezra
English
the bullock sin-offering Scripture uses the definite article because it has already been mentioned [Exodus 29:1]. Likewise, the rams and the maṣṣot .
Ibn Ezra on the Pentateuch - trans. by Jay F. Shachter · الترخيص: CC-BY · Full commentary on Sefaria
Ramban (Nachmanides)
English
TAKE AARON. “This section [concerning the seven days of consecration of the priests] was said seven days before the [final] erection of the Tabernacle [which took place on the first day of Nisan], for there is no strict chronological order in the narrative of the Torah.” the final erection, we must perforce say that there is no strict chronological order in the narrative of the Torah. In other words, chronologically the proper place of this section here in the Book of Leviticus is before Exodus, Chapter 40! Ramban will strongly dissent to this interpretation of Rashi. Thus the language of Rashi. But why should we invert the words of the living G-d! Moreover, in the section of On the first day of the first month, He commanded concerning the erection of the whole Tabernacle, the clothing of Aaron and his sons and the anointing of all of them, and there He narrated Moses’ deeds in the matter of the erection of the Tabernacle,, Verse 17-33. but did not mention anything concerning Aaron and his sons till here. And how could it be that He separated one subject into two sections, [as follows from Rashi], placing the later one [i.e., the final erection of the Tabernacle which took place on the first of Nisan, as recorded in the Book of Exodus], before the earlier one [i.e., the seven days of consecration that began on the twenty-third of Adar which He placed here in the Book of Leviticus]!
Rather, the correct interpretation is that we say that Moses was commanded about the erection of the Tabernacle on the twenty-third day of Adar, and he erected it [on that day]. As soon as the Tabernacle stood in its position G-d, blessed be He, Who sitteth upon the cherubim called Moses and commanded him about the actions involved in the bringing of the offerings — all those sections from the beginning of the Book of Vayikra until here. [This was because] He wanted to teach him the actions and statutes of all the offerings before he offered up any of them, since among the initiation-offerings were the sin-offering, burnt-offering and peace-offering, and they could only know all their laws from these sections with which He preceded [to command him]. Afterwards He said to him, Take Aaron and his sons with him etc., to urge him on when the time came for performing what He had told him at first — And this is the thing that thou shalt do unto them to hallow them, to minister unto Me etc., adding here, And assemble thou all the …
Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976 · الترخيص: CC-BY · Full commentary on Sefaria
Sforno
English
ואת פר החטאת ואת שני האילים, the bull as a sin offering is mentioned first, in accordance with the statement of our sages that whenever both a sin offering and a burnt offering have to be brought the sin offering is brought first. (Pessachim 59) The reason is simple; how could the person offering the burnt offering expect it to be welcome in the eyes of G’d if he still required atonement for a sin in order to be in G’d’s good graces? David paraphrases this in Psalms 40,7 עולה וחטאת לא שאלת, “You do not ask for burnt offerings and sin offerings.” This bull became a “sin offering” after having been anointed, a procedure similar to the anointing of the High Priest for his office. However, in this instance the blood of this sin offering was not brought into the sanctuary, seeing that the sin of Aaron and his sons had not been of such a severity as would require this additional procedure. Severe errors by the High Priest are the ones listed in Leviticus 4,3 or 4,13 by the Supreme Court. Such errors require that the blood of their sin offerings be brought into the sanctuary itself. We explained all this at the appropriate place in chapter 16. The reason why the Torah first deals with the burnt-offering before dealing with the consecration offerings, is that there was an element of sin, i.e. need for forgiveness in connection with the burnt offering, as is evident from the Torah’s concluding remark ונרצה לו לכפר עליו, “and it shall become acceptable for him to atone for him.” (1,4). The reason why the Torah first deals with the burnt-offering before dealing with the consecration offerings, is that there was an element of sin, i.e. need for forgiveness in connection with the burnt offering, as is evident from the Torah’s concluding remark ונרצה לו לכפר עליו, “and it shall become acceptable for him to atone for him.” (1,4) whereas in all other שלמים offerings the priest receives the right thigh, in the case of the mandatory שלמים offering of the Nazir at the end of his term, the priest received both the right thigh and the foreleg, זרוע. As to the ram of the consecration offering שלמים, even the thigh is offered on the altar. When a non priest offers a שלמים, generally speaking, he will donate the thigh together with the lower leg, to the priest who enters inside the holy domain out of bounds to the owner of the sacrifice. The Nazir donates also the יד, i.e. the foreleg, symbolically handing the priest the work of his hands, which until the termination of the period of his vow as Nazir had all been dedicated to G’d. On the other hand, the rites of the consecration offerings required that the offering itself was a preparatory offering enabling the priest henceforth to enter the holy domains of the Temple. To symbolise this the thigh was presented on the altar.
Eliyahu Munk, HaChut Hameshulash · الترخيص: CC-BY · Full commentary on Sefaria