Consider this pasuk and Rashi, towards the end of Pekudei (Shemot 40:27):
Who is "he"? Read the context. The most straightforward answer would be Moshe, since Moshe was mentioned as the actor in pasuk 17, and was the presumed actor in every pasuk, and every verb, that followed it. It would be very strange to introduce a new actor here. Unless we say that each of these, or even just the וַיַּקְטֵר עָלָיו, is al yedei shaliach.
Shadal notes something interesting about this Rashi:
I would point out that early texts of Rashi were not written together with the chumash. So even though the next comment of Rashi is on a pasuk a bit later, one can and perhaps should read the two comments together. Rashi's next comment (d"h וַיַּעַל עָלָיו) is:
which explicitly notes that Aharon performed certain sacrifices on this day, as well as that Moshe was offering these sacrifices (Mincha and Olah), to the exclusion of (perhaps) the preceding. In light of this, perhaps one can argue that Rashi considered (or the erring scribe considered) that the pasuk in Shemot 30:7, in context, to be a requirement for Aharon to light it even on the eighth day of the miluim.
because the instruction to burn incense was juxtaposed with the instruction to place the constructed altar in a specific place. Or alternatively, because it stated baboker baboker.
However, I think that really Rashi was explaining the details: namely, just where there had been a command to Moshe about this vayakter, to justify the statement כַּאֲשֶׁר צִוָּה ה אֶת משֶׁה. That is, the commands of what to do appear earlier in this perek, in pasuk 4 and 5. And there in this perek, there is no command about the incense. However, Rashi is explaining that the offering of the incense is associated with the lighting of the lamp. And Moshe had been commanded in pasuk 4 to kindle the lamps.
Let us see if we can locate some manuscripts of Rashi which match what Shadal had:
I have one Ktav Yad of Rashi from Rome, 1490, whi.
Here are some interesting features of this.
You have to read across the lines. Some interesting things about this one:
I'll end by repeating a paragraph I penned above, which is what I feel to be the case. Namely, Aharon should not be interjected there. The purpose of Rashi's comment on vayakter is as follows:
| He made the incense go up in smoke upon it as the Lord had commanded Moses. | כז. וַיַּקְטֵר עָלָיו קְטֹרֶת סַמִּים כַּאֲשֶׁר צִוָּה ה אֶת משֶׁה: | |
| He made the incense go up in smoke upon it: in the morning and in the evening, as it is said: “every morning when he sets the lamps in order [he shall make it go up in smoke]” (Exod. 30:7). | ויקטר עליו אהרון קטרת: שחרית וערבית, כמו שנאמר (שמות ל ז) בבקר בבקר בהיטיבו את הנרות וגו': |
Who is "he"? Read the context. The most straightforward answer would be Moshe, since Moshe was mentioned as the actor in pasuk 17, and was the presumed actor in every pasuk, and every verb, that followed it. It would be very strange to introduce a new actor here. Unless we say that each of these, or even just the וַיַּקְטֵר עָלָיו, is al yedei shaliach.
Shadal notes something interesting about this Rashi:
Indeed, there is a curious interrupt between the Hebrew and English in the Judaica Press (at Chabad) translation above. The English does not specify Aharon as the actor, while the Hebrew does. This because they pull the Hebrew and English text of Rashi from two different sources, such that they often don't match up.כז) ויקטר עליו: ברש"י כתב-יד שבידי: "אהרן שחרית וערבית"; וכן מצא גם הרמב"ן, ואמר "ולא ידעתי אם הוא טעות סופרים (כלומר אין טעות רש"י, כי אמנם אין ספק שהעבודה היתה במשה) וע' ספר הזכרון.
"וַיַּקְטֵר עָלָיו -- in a manuscript of Rashi I possess: "Aharon morning and evening". And so found the Ramban, and said 'I don't know' if it is a scribal error (that is to say that it not an error on Rashi [the man]'s part, for regardless, there is no doubt that the service was done by Moshe). And see Sefer Hazikaron.
I would point out that early texts of Rashi were not written together with the chumash. So even though the next comment of Rashi is on a pasuk a bit later, one can and perhaps should read the two comments together. Rashi's next comment (d"h וַיַּעַל עָלָיו) is:
| The altar of the burnt offering he placed in front of the entrance of the Mishkan of the Tent of Meeting, and he offered up the burnt offering and the meal offering upon it as the Lord had commanded Moses. | כט. וְאֵת מִזְבַּח הָעֹלָה שָׂם פֶּתַח מִשְׁכַּן אֹהֶל מוֹעֵד וַיַּעַל עָלָיו אֶת הָעֹלָה וְאֶת הַמִּנְחָה כַּאֲשֶׁר צִוָּה יְהֹוָה אֶת משֶׁה: | |
| and he offered up the burnt offering and the meal offering upon it: Even on the eighth day of the investitures-which was the day of the setting up of the Mishkan-Moses officiated and offered up the communal sacrifices, with the exception of those that Aaron was commanded [to offer up] on that day, as it is said: “Approach the altar” (Lev. 9:7). | ויעל עליו וגו': אף ביום השמיני למלואים, שהוא יום הקמת המשכן, שמש משה והקריב קרבנות צבור, חוץ מאותן שנצטוו בו ביום, שנאמר (ויקרא ט ז) קרב אל המזבח וגו': | |
| the burnt offering: The daily burnt offering. | את העלה: עולת התמיד: | |
| and the meal offering: [This refers to] the meal offering of the libations of the daily burnt offering, as it is said: “And one-tenth of fine flour, thoroughly mixed with… oil” (Exod. 29:40). | ואת המנחה: מנחת נסכים של תמיד, כמו שנאמר (שמות כט מ) ועשרן סלת בלול בשמן וגו': |
which explicitly notes that Aharon performed certain sacrifices on this day, as well as that Moshe was offering these sacrifices (Mincha and Olah), to the exclusion of (perhaps) the preceding. In light of this, perhaps one can argue that Rashi considered (or the erring scribe considered) that the pasuk in Shemot 30:7, in context, to be a requirement for Aharon to light it even on the eighth day of the miluim.
because the instruction to burn incense was juxtaposed with the instruction to place the constructed altar in a specific place. Or alternatively, because it stated baboker baboker.
However, I think that really Rashi was explaining the details: namely, just where there had been a command to Moshe about this vayakter, to justify the statement כַּאֲשֶׁר צִוָּה ה אֶת משֶׁה. That is, the commands of what to do appear earlier in this perek, in pasuk 4 and 5. And there in this perek, there is no command about the incense. However, Rashi is explaining that the offering of the incense is associated with the lighting of the lamp. And Moshe had been commanded in pasuk 4 to kindle the lamps.
Let us see if we can locate some manuscripts of Rashi which match what Shadal had:
I have one Ktav Yad of Rashi from Rome, 1490, whi.
Here are some interesting features of this.
- It interjects אהרן before the word ketores, not after it, as Shadal had it. This "ruins", or rather modifies the quote of the pasuk a bit.
- It cites two prooftexts, not just Shemot 30:7 for the morning, but Shemot 30:8, for the evening.
- There is no dibbur hamatchil for the next comment of Rashi. Whereas we should have ויעל עליו וגו from pasuk 29, this does not appear. And so it appears as if this a continuation of his comment on וַיַּקְטֵר עָלָיו.
You have to read across the lines. Some interesting things about this one:
- No interjection of Aharon
- Cites both pasuk 7 and pasuk 8
- Entirely skips the first comment by Rashi regarding the miluim. That is, the Rashi on pasuk 27 begins on the top line, ויקטר and ends on the third line, אהרן וגומר. On that third line, I underlined in red the dibbur hamatchil, את העולה. And so this manuscript entirely skips the dibbur hamatchil of וַיַּעַל עָלָיו, together with the assertion that certain acts were performed by Aharon on that eighth day, and instead it skips to the next, innocuous comment.
If this is original, then maybe the interjection of Aharon and the next comment of Rashi go hand in hand.
The last manuscript I have access to is Cod Hebr 3, from I don't know when:
This
- does not have the interjection of Aharon,
- does cite both pesukim and 8
- has Rashi's first comment on pasuk 29, though without a dibbur hamatchil.
Here is the Ramban on this:
כז): ויקטר עליו קטורת סמים - משה הקטיר עליו כל שבעת ימי המילואים. ואע"פ שלא אמר בצואה (בפסוק ה): והקטיר עליו קטורת סמים, הבין זה משאר העבודות כלן, שהרי ציוה אותו בכאן (בפסוק ד): שיסדר הלחם ויעלה הנרות. וכן ויעל עליו את העולה ואת המנחה (להלן פסוק כט), משה הוא המעלה, שכן נצטווה (לעיל כט לח): וזה אשר תעשה על המזבח, שיתחיל הוא לעשות כן בעבדו בימי המילואים, כי הצואות כולן שם (מפסוק א ואילך): על עבודת משה. ואמר אחרי כן (בפסוק מב): עולת תמיד לדורותיכם, שיעשו כן הכוהנים לדורות. ולכך אמר בה בסדר פנחס (במדבר כח ו): עולת תמיד העשויה בהר סיני, שהתחיל אותה משה שם:
והנה משה רבנו בכל העבודות הכהן הראשון, ולפיכך הקטיר גם הקטרת. ואולי בכלל ונתת את מזבח הזהב לקטורת (פסוק ה): שתקטירנו עליו מיד. ומה שאמר בצואה (לעיל ל ו ז): ונתת אותו לפני הפרוכת והקטיר עליו אהרן קטורת סמים, להורות על ענינו מיום שהתחיל אהרן בכהונתו ולעולם, שכך אמר (שם ל ח): ובהעלות אהרן את הנרות בין הערבים, ואין הדבר אלא מיום זה ואילך, כי בכאן (בפסוק ד): ציוה למשה בפירוש והעלית את נרותיה.
ובפירוש רש"י (בפסוק שלפנינו): ראיתי:
ויקטר עליו אהרן קטורת שחרית וערבית, כמה שנאמר (לעיל ל ז ח): בבקר בבקר בהטיבו את הנרות וגו', ובהעלות אהרן את הנרות בין הערבים וגו'.
ולא ידעתי אם הוא טעות סופרים:
"He made the incense go up in smoke upon it: Moshe made the incense go up upon it all seven days of the miluim. And although it does not state in the commandment (in pasuk 5) "and cause incense to go up upon it", understand this from all the other services, for behold He commanded him here (in pasuk 4): that he should arrange the bread and kindle the lamps. And so too in "and he offered the olah and the mincha offering (pasuk 29), it was Moshe who offered it, for so was he commanded (earlier 29:38), "and this is what you shall make upon the altar", that he should start to do so in service before the miluim, for all the commands there (from pasuk 1 and on): are regarding the service of Moshe. And it states after this (in pasuk 42) "a continual olah for your generations", that the kohanim should do this for generations. And therefore it stated regarding it in the sidra of Pinchas (Bemidbar 28:6) "the continual olah which was made on Har Sinai", that Moshe began it there.
And behold, Moshe Rabbenu in all services was the first kohen, and therefore he offered also the incense. And perhaps because of "and you shall place the golden altar for incense (in pasuk 5), the implication was that incense should be offered upon it immediately. And that which it stated in the command (earlier, Shemot 30:6-7) "and you shall place it before the curtain and Aharon shall burn incense upon it, that was to inform regarding the matter that from the day that Aharon began his service as kohen and forever after" [Josh: but not immediately upon placement, as I suggested above regarding Rashi or the errant scribe]. For so it stated (there, 30:8) "and when Aharon kindles the lamps at dusk", and this matter was only from this day and on, for here (in pasuk 4) He commanded Moshe explicitly "and you shall kindle the lamps:
And in the commentary of Rashi (in the pasuk before us) I have seen ... [then Ramban cites the Rashi with the interjected Aharon and both proof texts] ... And I do not know if it is a scribal error.
Now, Shadal also instructed us to look at Sefer HaZikaron, by Rabbi Avraham ben Shlomo Bakrat.
"ויעל עליו וגו': אף ביום השמיני וכו -- since there are several different nuschaot in the commentary of the Rav [Rashi] in these verses, I saw fit to record his language letter for letter.
ויקטר עליו אהרן קטרת סמים: שחרית וערבית, כמו שנ' (שמות ל ז) בבקר בבקר בהיטיבו את הנרות וגו'. ובהעלות אהרן וגו'.
ויעל עליו: אף ביום השמיני למלואים, שהוא יום הקמת המשכן, שמש משה וכו' ש
But the Ramban za'l desired that the one who offered the incense was Moshe, and went on at length in his proofs, and wrote at the end of his words: "In the commentary of Rashi I have seen ויקטר עליו אהרן וכו'ש, and I don't know if it is a scribal error." End quote.
And since the Rav [Rashi] explained that the one who offered the incense was Ahraon , even though the entire parsha deals with Moshe, 'and he placed; and he took; and he put', he [Rashi] says now regarding ויעל עליו [the next dibbur hamatchil] refers to Moshe himself just like the rest of the parasha, and not to Aharon. And even though from the Scriptures it seems that Moshe served only the seven days of the miluim and no further, for it states (Shemot 29:35):
, he [Rashi] says, "know ye that even on the seventh day, which is the day of the erection of the Mishkan, Moshe served in the public offerings, which were the olah, the mincha, and the tamid which are mentioned here.
לה וְעָשִׂיתָ לְאַהֲרֹן וּלְבָנָיו, כָּכָה, כְּכֹל אֲשֶׁר-צִוִּיתִי, אֹתָכָה; שִׁבְעַת יָמִים, תְּמַלֵּא יָדָם. 35 And thus shalt thou do unto Aaron, and to his sons, according to all that I have commanded thee; seven days shalt thou consecrate them.
End quote from Rabbi Avraham ben Shlomo Bakrat.And if it is a scribal error as the Ramban za"l said, the Rav [Rashi] intended to say: it should not be difficult to you how Moshe offered incense and brought offerings after the seven, for even on the eighth day Moshe served for communal offerings, while Aharon only brought on that day his sin-offering and his burnt-offering, that is to say private offerings."
I'll end by repeating a paragraph I penned above, which is what I feel to be the case. Namely, Aharon should not be interjected there. The purpose of Rashi's comment on vayakter is as follows:
However, I think that really Rashi was explaining the details: namely, just where there had been a command to Moshe about this vayakter, to justify the statement כַּאֲשֶׁר צִוָּה ה אֶת משֶׁה. That is, the commands of what to do appear earlier in this perek, in pasuk 4 and 5. And there in this perek, there is no command about the incense. However, Rashi is explaining that the offering of the incense is associated with the lighting of the lamp. And Moshe had been commanded in pasuk 4 to kindle the lamps.
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