mılsteın edıtıon
חמשה חומשי תורה עם ליקוטי בבלי וירושלמי
WITH THE teachıngs of the talmUd
פרשת שמיני / Parashas Shemini
ArtScroll® Series
Rabbi Nosson Scherman / Rabbi Gedaliah Zlotowitz General Editors Founder ,ז״ל Rabbi Meir Zlotowitz
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 218 / ספר ויקרא פרשת שמיני ט / א־ט
פרשת שמיני אונקלוס
[ט] א ַו ְי ִהי֙ ַבּ ֣יּוֹם ה ְשּׁ ִמ ִ֔יני ָק רא מֹ ֶ֔שׁה ְלא ֲה֖רֹן ְוּלב ניו ְוּל ִז ְקני א ו ֲ הוה ְבּיוֹמא ְת ִמינאה ְק רא מֹ ֶשׁה ְלא ֲ הרֹן ְו ִל ְב ִנוֹהי ְוּלס ֵבי ִי ְשׂר ֵאל: ב ו ֲ אמ ר ִי ְשׂר3 אל: ב ַו ֣יֹּ ֶאמר ֶאל־א ֲה ֗רֹן ק ְ֠ח־לך֠ ע ֶ.גל ֶבּ ָן־בּ+ קר ְלח) טּאת ְלא ֲ הרֹן סב ל ְך ֵע גל בּר ֵתּוֹרי ְלח טּאתא ְוא ִ>יל ְל ֹע;לה ְתּ ִמ8 ימם ְו ַה ְק רב ִל ְפ5 ני ֽיהוה: ג ְו ֶא ְל־בּנ5י ִי ְשׂר אל ְוּדכ ר ל ֲ על תא שׁ ְ ל ִמין ְוקֵרב ֳק דם ְיי: ג ְו ִעם ְבּ ֵני ִי ְשׂר ֵאל ְתּמ ֵ לּל ְל ֵמ ימר ִסיבוּ ְתּד. בּר ֵל ֑אמֹר ְק ֤חוּ ְשׂB ע ִיר־ע ִזּים֙ ְלח ֔טּאת ְו ֵ֨ע ֶגל ו כ ֶ=בשׂ ְבּ3 ני־ ְצ ִפיר בּר ִע ִזּין ְלח טּ אתא ְו ֵעגל ְו ִאמּר ְבּ ֵני ְשׁנא שׁ ְ ל ִמין ל ֲ על תא: ד ְותוֹר שׁ) נה ְתּ ִמ H ימם ְל ֹעG לה: ד ְו ֨שׁוֹר ו ֜ א ִיל ִל ְשׁל ִ ֗ מים ִל ְז ֨בֹּח֙ ִל ְפ. ני ֔יהוה ְוּד כר ְל ִנ ְכ סת ְקוּדשׁ יּא ְלד בּ חא ֳק דם ְיי ִוּמ ְנ; חה ְבּ לוּלה בשּׁ ֶ מן K כּי ַה ֔יּוֹם ֖יהוה ִנְרJ אה ֲא ֵל I יכם: ה ַו ִיּ ְק ֗חוּ ִוּמ ְנח תא ְדּ ִפ ילא ִב ְמ שׁח ֲאֵרי יוֹמא ֵדין ְיק רא דיי ִמ ְת ְגּ ִלי ְלכוֹן: ה ְוּנ ִסיבוּ ית ִדּי ֚ ֵאת ֲאP שׁר ִצ וּה מֹ ֶ֔שׁה ֶא ְל־פּ ני ֣ ֹא ֶהל M מוֹעד ַו ִיּ ְקְרבוּ֙ כּל־ה ֵע ֔דה פ ִ קּיד מֹ ֶשׁה ִל ֳק דם מ ְ שׁ כּן ִז ְמ נא ְוּקִריבוּ ַויּע ְמ ֖דוּ ִל ְפ5 ני ֽיהוה: ו ַו ֣יֹּ ֶאמר מֹ ֶ֔שׁה= זה ַהדּ) בר ֲא ֶשׁ ִר־צJ וּה ֖יהוה כּל ְכּ ִנ ְשׁ תּא ְו קמוּ ֳק דם ְיי: ו ו ֲ א מר מֹ ֶשׁה ֵדּין ִפּ ְתגּ מא ִדּי פ ִ קּיד ְיי תּ ְ ע ְבּדוּן ְו ִי ְת ְגּ ִלי תּ ֲע ֑שׂוּ ְו ֵיJ רא ֲא ֵל U יכם ְכּ ֥בוֹד ֽיהוה: ♪ ז ַו ֨יֹּ ֶאמר מֹ ֶ֜שׁה ֶאל־א ֲה ֗רֹן ְלכוֹן ְיק רא דיי: ז ו ֲ א מר מֹ ֶשׁה ְלא ֲ הרֹן ְקX רב ֶאל־ה ִמּ ְז ֵ ֨בּח֙ ו ֲע ֵ֞שׂה ֶאת־חG טּ ְאת ך֙ ְו ֶא ֣ ֹת־על ֶ ֔ ת ך ְוכ5 פּר בּ ַע ְד ָ֖ך ְק רב ְלמ ְ ד ְבּ חא ְו ִע ֵבד ית ח טּאת ְך ְוית ֲעלת ְך ְוכ פּ ר ֲעל ְך ְוע ל ע מּא ְו ִע ֵבד ְוּבY עד ה עם ו ֲע ֵ֞שׂה ֶא ָת־קְרX בּן ה ע ם֙ ְוכ. פּר בּ ֲע ֔דם כּ ֲאU שׁר ִצוּJה ית ֻקְר בּן ע מּא ְוכ פּר ֲע ֵליהוֹן ְכּ מא ִדי פ ִ קּיד ְיי: ח ְוּקֵרב א ֲ הרֹן ְלמ ְ ד ְבּ חא ְוּנ ֵכס ֽיהוה: ח ַו ִיּ ְק> רב א ֲה֖רֹן ֶאל־ה ִמּ ְזבּMח ַו ִיּ ְשׁ] חט ֶאת־ע 5ֶגל הח; טּאת ית ֶע ְגלא ְדח טּ אתא ִדּי ֵלהּ: ט ְוקִריבוּ ֲא ֶשׁ ֽר־לוֹ: ט ֠ו ַיּ ְקִ ֠רבוּ ְבּ ֵ֨ני א ֲה֣רֹן ֶא ַת־הדּ ֘ ם ֵא ָל ֒יו ַו ִיּ ְט ֤בֹּל ֶא ְצ בּעוֹ֙ ְבּ ֵני א ֲ הרֹן ית ְדּ מא ֵלהּ ְוּט בל ֶא ְצ ְבּ ֵעהּ
רש“י (א) ו ְי ִהי בּיּוֹם ה ְשּׁ ִמ ִיני. ְשׁ ִמ ִיני ל ִמּ ִלּוּאים, הוּא רֹאשׁ ֶחוֹדשׁ ִנ ָיסן, ֶשׁהוּקם ִנ ְר ָאה ֲא ֵל ֶיכם. ְלה ְשׁרוֹת ְשׁ ִכ ָינתוֹ ְבּמ ֲע ֵשׂה ְי ֵד ֶיכם (תורת כהנים שם ד), ְל ָכ ְך ה ִמּ ְשׁ ָכּן בּוֹ ביּוֹם, ְוָנ טל ֶע ֶשׂר ֲע ָטרוֹת ה ְשּׁנוּיוֹת ְבּ ֵס ֶדר ָעוֹלם (פרק ז; תורת כהנים, ָק ְר ָבּנוֹת ה ָלּלוּ ָבּ ִאין ָחוֹבה ְליוֹם ֶזה: (ז) ְק רב ֶאל ה ִמּ ְז ֵבּ ַח. ֶשׁ ָהָיה א ֲהרֹן מכילתא דמלואים, שמיני פרשתא א, א; שבת פז:): ְוּל ִז ְק ֵני ִי ְשׂ ָר ֵאל. ְלה ְשׁ ִמ ָיעם בּוֹשׁ ְוָי ֵרא ָלֶג ֶשׁת, ָא מר לוֹ מֹ ֶשׁה: ָל ָמה א ָתּה בוֹשׁ? ְל ָכ ְך ִנ ְב ָח ְר ָתּ (שם ח): ֶאת ֶשׁ על ִפּי ה ִדּבּוּר א ֲהרֹן ִנ ְכָנס ְוּמשׁ ֵמּשׁ ִבּ ְכ ָהוּנּה ְג ָדוֹלה, ְולֹא יֹ ְאמרוּ ֵמ ֵא ָליו ִנ ְכָנס ח ָטּ ְאת ָך. ֵעֶגל ֶבּן ָבּ ָקר: ְו ֶאת ֹע ָל ֶת ָך. ָה ָאִיל: ָק ְר בּן ָה ָעם. ְשׂ ִעיר ִע ִזּים (תנחומא שמיני ג): (ב) קח ְל ָך ֵע ֶגל. ְל ִהוֹדיע ֶשׁ ְמכ ֵפּר לוֹ הקב‘‘ה על ְי ֵדי ֵעֶגל ְו ֵעֶגל ָו ֶכ ֶבשׂ. ָכּל ָמקוֹם ֶשׁ ֶנּ ֱא מר ֵ”עֶגל“ ֶבּן ָשָׁנה הוּא (ראש השנה י.), ִוּמ ָכּאן א ָתּה ֶזה על מ ֲע ֵשׂה ָה ֵעֶגל ֶ[שׁ ָע ָשׂה] (שם ד; תורת כהנים שם ג): (ד) ִכּי היּוֹם ה‘ ָל ֵמד:
PARASHAS SHEMINI 9. -It was on the eighth day. used in both pesukim, we learn that on the day the Mish — ו ְי ִהי בּיּוֹם ה ְשּׁ ִמ ִיני .1 kan (Tabernacle) was dedicated, there was as much hap- Happy Days piness before Hashem as on the day when He created the Before Aharon and his sons served as Kohanim for the heaven and the earth (Megillah 10b). first time, there was a seven-day miluim (inauguration) What to Write ו ְי ִהי בּיּוֹם ה ְשּׁ ִמ ִיני. ֵאין ִעוֹשׂין ְמ ִגילה ְוה ֵ לּל ל ִ תּינוֹקֹת. ר ִ בּי ְיהוּדה -ceremony. The eighth day was the final day of the dedica מ ִ תּיר ִמן ְ”בֵּר ִאשׁית“ עד ה מּבּוּל, ִמן ”וִ יּ ְק רא“ עד ”ו ְ י ִהי בּיּוֹם ה ְ שּׁ ִמ ִיני“. tion of the Mishkan and the installation of Aharon and his ְוּשׁ אר כּל ה ְ סּפִרים אסוּר, ְו ִאם ע ִתיד ְל ִהוֹסיף ֲע ֵל ֶיהם, מוּתּר (ספר תורה sons, when the offerings discussed in our parashah were ה, יא): .brought ְ There is a disagreement whether we are allowed to write ו ְי ִהי בּיּוֹם ה ְשּׁ ִמ ִיני. תּ ְ נ יא: אוֹתוֹ היּוֹם ה ְי תה ִשׂ ְמ חה ִל ְפ ֵני ה קּדוֹשׁ בּרוּך a scroll containing just a portion of Scripture to be used הוּא ְכּיוֹם ֶשׁ ִנּ ְבְראוּ בּוֹ שׁמ ִ ים ואֶרץ, ְכּ ִתיב ה כא ”ו ְ י ִהי בּיּוֹם ה ְ שּׁ ִמ ִיני“, for teaching a child. One opinion permits writing only two ְוּכ ִתיב התם (בראשית א, ה) ”ו ְ י ִהי. . . בֹ ֶקר יוֹם ֶא חד“ (מגילה י:): The beginning of our parashah is similar to a pasuk at passages, where a complete topic is covered. the beginning of Creation. According to the second opinion, it is permitted to write on the eighth day. The from the beginning of the Torah up to the story of the Flood (ו ְ י ִהי) ”Our pasuk says, “It was in Parashas Noach. And it is permitted to write from the … (ו ְ י ִהי) ”pasuk at the beginning of Creation says “it was is beginning of Chumash Vayikra up to the beginning of our (ו ְ י ִהי) morning, the first day. Since the same term it was
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 219 / VAYIKRA/LEVITICUS PARASHAS SHEMINI 9 / 1-9
PARASHAS SHEMINI 9 1 It was on the eighth day, Moshe summoned Aharon and his sons, and the elders The priestly of Yisrael. 2 He said to Aharon: Take for yourself a calf, a young ox, for a chatas and a service begins ram for an olah offering — unblemished; and offer [them] before HASHEM. 3 And to the Children of Israel speak as follows: Take a he-goat for a chatas offering, and a calf and a sheep in their first year — unblemished — for an olah offering. 4 And a bull and a ram for a peace offering to slaughter before HASHEM, and a minchah offering mixed with oil; for today HASHEM will appear before you. 5 They took what Moshe had commanded to the front of the Ohel Moed; and the entire assembly approached and stood before HASHEM. 6 Moshe said: This is the thing that HASHEM has commanded you to do; then the glory of HASHEM will appear to you. 7 Moshe said to Aharon: Come near to the Mizbe’ach and perform the service of your chatas offering and your olah offering and provide atonement for yourself and for the people; then perform the service of the people’s offering and provide atonement for them, as HASHEM has commanded. 8 Aharon came near to the Mizbe’ach, and slaughtered the chatas offering calf that was his. 9 The sons of Aharon brought the blood to him. He dipped his finger parashah. But other sections, such as Hallel, may not be is an “ox” — if a calf is the first to come out of the house, written separately.1 it is hekdesh (Yerushalmi Nazir 5:1). Everyone agrees that if the plan is to write the entire For today Hashem will — ִכּי היּוֹם ה‘ ִנ ְר אה ֲא ֵל ֶיכם .4 Sefer (Scriptural Book), it is permitted to study from the appear before you. scroll while the writing is in progress (Sefer Torah 5:11). Only for Aharon קח ְלך ֵע ֶגל ֶבּן בּ קר ְלח טּאת ִכּי היּוֹם ה‘ ִנ ְר אה ֲא ֵל ֶיכם. כּל ִשׁ ְב עת ְי ֵמי ה ִ מּ ִילּוּאים היה מֹ ֶשׁה ְמשׁ ֵ מּשׁ Take for yourself a calf, a — .2 ִבּ ְכהוּנּה ְגּ דוֹלה, ְולֹא שׁ רת ְשׁ ִכינה ע ל י דיו, ְו ֵכיון ֶשׁלּב שׁ א ֲ הרֹן ִבּ ְג ֵדי .young ox, for a chatas ְכהוּנּה ְגּדוֹלה ְו ִשׁ ֵימּשׁ, שׁ רת ְשׁ ִכינה ע ל י דיו, מה טּ ְ ע מא? ִ”כּי היּוֹם ה‘ This One Is Yours ִנְר אה ֲא ֵל ֶיכם“ (ירושלמי יומא א, א): קח ְלך ֵע ֶגל ֶבּן בּ קר ְלח טּאת. ִמ ְכּ ִדי ְכּ ִתיב (פסוק ג) ְ”ו ֶאל ְבּ ֵני ִי ְשׂר ֵאל Before Aharon and his sons served as Kohanim for the ְתּד ֵ בּר ֵלאמֹר ְקחוּ ְשׂ ִעיר ִע ִזּים ְלח טּאת“, ”ו יֹּ ֶאמר ֶאל א ֲ הרֹן קח ְלך ֵע ֶגל (first time, there was a seven-day miluim (inauguration ֶבּן בּ קר ְלח טּאת“ ל מּה ִלּי, ְשׁ מע ִמ ינּהּ קח ְלך ִמ ֶשּׁ ְלּך הוּא (יומא ג:): Before Aharon and his sons served as Kohanim for the ceremony. The eighth day was the final day of the dedi- first time, there was a seven-day miluim (inauguration) cation of the Mishkan and the installation of Aharon and ceremony. The eighth day was the final day of the dedica- his sons. Speaking about that day, our passage says, for tion of the Mishkan and the installation of Aharon and his “today” Hashem will appear before you. Our pasuk could have said simply, “For Hashem will היּוֹם .sons, when the offerings of our parashah were brought Our pasuk instructs Aharon, take “for yourself,” meaning appear before you.” Instead it says, For “today” ( ) that Aharon was to bring this young bull from his own funds. Hashem will appear before you. This word “today” teaches that the Shechinah (Divine Presence) did not rest upon On the other hand, regarding the he-goat offering, the the Mishkan until the eighth day of the miluim ceremony, next pasuk instructs the Bnei Yisrael that “they” should when Aharon performed the avodah, the sacrificial ser- take it (Yoma 3b). vice, for the first time (Yerushalmi Yoma 1:1). ויּ ְק ִרבוּ ְבּ ֵני א ֲהרֹן ֶאת ה דּם ֵא ליו It’s Called an Ox The sons of Aharon — .9 קח ְלך ֵע ֶגל ֶבּן בּ קר ְלח טּאת. א ִ יל, לֹא ְכלוּם, ֵע ֶגל, ֵאין, ִדּ ְכ ִתיב ֵ”ע ֶגל ֶבּן .brought the blood to him בּ קר ְלח טּאת“ (ירושלמי נזיר ה, א): Our pasuk calls a calf a “young ox.” We learn from this Worthy of Eulogy ויּ ְק ִרבוּ ְבּ ֵני א ֲהרֹן ֶאת הדּם ֵא ליו. תּנוּ ר בּ נן: ְכּ ֶשׁ ֵמּתוּ בּ ניו ֶשׁל ר ִ בּי that if someone says that the first “ox” that leaves his ִי ְשׁמ ֵעאל ִנ ְכ ְנסוּ אְ רבּ עה ְז ֵק ִנים ְלנ ֲ חמוֹ. . . פּ תח ר ִ בּי ִי ְשׁמ ֵעאל ְוא מר: רבּוּ -house should be sanctified for hekdesh (the Beis HaMik ֲעוֹ נוֹתיו, ְתּ כפוּהוּ ֲאב ליו, ִה ְטִר יח ר בּוֹתיו פּ עם ִר אשׁוֹנה ְוּשׁ ִנ יּה. נ ֲ ע נה ר ִ בּי dash treasury), a calf is included in his vow, and — since it
1. This follows the explanation of R’ Chaim Kanievsky in Duchsustos to Sefer Torah. See there for possible reasons why these two particular parshiyos are different than other sections that tell a complete story. See Gittin 60a for another version of this disagreement.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 220 / ספר ויקרא פרשת שמיני ט / י־כ
ַבּ ֔דּם ַו ִיּתּן ע ַל־קְר ֣נוֹת ה ִמּ ְזבּMח ְו ֶא ַת־ה דּם י֔ צק ֶא ְל־י ֖סוֹד ִבּ ְד מא ִו יהב על קְ ר נת מ ְ ד ְבּ חא ְו ית ְדּמא ֲאִריק ִל יסוֹדא ְדמ ְ ד ְבּ חא: י ְוית תְּ רבּא ה ִמּ ְזבּ 3ַח: י ְו ֶאת־ה ֵ ֨ח ֶלב ְו ֶאת־ה ְכּ ָל ֜יֹת ְו ֶא ַת־היֹּתֶ_רת ִמן־הכּ ֵ בד֙ ְוית כּ ְל ֵי תא ְוית ִח ְצ רא ִמן כּ ְ ב דּא ִמן ִמן־הYח ֔טּאת ִה ְקH טיר ה ִמּ ְזבּ Mחה כּ ֲא` שׁר ִצJ וּה ֖יהוה ֶאת־מIֹ שׁה: ♪ ח טּ אתא א ֵ סּק ְלמ ְ ד ְבּ חא ְכּ מא ִדי פ ִ קּיד ְיי ית מֹ ֶשׁה: יא ְוית ִבּ ְשׂ רא ְוית מ ְ שׁכּא יא ְו ֶאת־הבּ; שׂר ְו ֶאת־ה ֑ עוֹר ָשׂY רף בּ ֵ ֔ אשׁ ִמ ֖חוּץ למּ ֲחI נה: יב ַו ִיּ ְשׁחaט ִאוֹקיד ְבּנוּרא ִמבּרא ְלמ ְ שִׁר יתא: ֶאת־ה Gֹע לה ַ֠ויּ ְמ ִ֠צאוּ ְבּ ֵ֨ני א ֲה֤רֹן ֵא ָליו֙ ֶא ַת־ה ֔דּם ַו ִיּ ְזְרd קהוּ על־ יב ְוּנ ֵכס ית ֲעל תא ְוא ְ מ ִטיאוּ ְבּ ֵני א ֲ הרֹן ֵלהּ ית ְדּ מא ְוּזר ֵקהּ על מ ְ ד ְבּ חא ְסחוֹר ה ִמּ ְזבּח סB ביב: יג ְו ֶאת־ה Gֹע ֗לה ִה ְמe ציאוּ ֵא)ליו ִל ְנתU ח יה ְו ֶאת־ ְסחוֹר: יג ְוית ֲעלתא א ְ מ ִטיאוּ ֵלהּ ְל ֵאבר הא ְו ית ֵר ישׁא ְוא ֵ סּק על מ ְ ד ְבּ חא: ָה֑רֹאשׁ ַו ַיּ ְק טר על־ה ִמּ ְזבּ 3ַח: יד ַו ִיְּר> חץ ֶא ַת־הקּUֶרב ְו ֶאת־ה ְכּר ע ִ ים יד ְוח ִ לּיל ית גּ וּא ְו ית ְכּרע יּא ְוא ֵ סּק ע ל ַו ַיּ ְק5 טר על־ה Gֹע;לה ה ִמּ ְזבּ 3חה: טו ַו ַיּ ְקֵ ֕רב את ָקְרY בּן ה עם ַו ִיּ ֞קּח ֲעל תא ְלמ ְ ד ְבּ חא: טו ְוקֵרב ית ֻקְר בּן ע מּא ֶא ְת־שׂh עיר הח טּאת֙ ֲאP שׁר ל ֔ עם ַו ִיּ ְשׁח5 טהוּ ו ְיח ְטּ אהוּ כּGִר ֽאשׁוֹן: ְוּנ ִסיב ית ְצ ִפ ירא ְדח טּ אתא ִדי ְלע מּא ְונ ְכ ֵסהּ ְוכ פּר ִבּ ְד ֵמהּ ְכּק ְ דמ אה: טז ְוקֵרב טז ַו ַיּ ְק רב ֶאת־ה Gֹע לה ַויּ ֲעשׂ Uה כּ ִמּ ְשׁG פּט: ♪ שני יז ַו ַיּ ְקֵר ֘ב ֶאת־ ית ֲעל תא ְוע ְב דהּ ִכּ ְדח ֵזי: יז ְוקֵרב ית ִמ ְנח תא ְוּמלא ְי ֵדהּ ִמנּ הּ ְוא ֵ סּק ע ל ה ִמּ ְנח ֒ ה ַו ְימk לּא כפּוֹ֙ ִמ ֶ֔מּנּ ה ַו ַיּ ְק טר על־ה ִמּ ְזבּMח ִמ ְלּa בד ֹע>לת מ ְ ד ְבּ חא בּר ֵמ ֲע לת צ ְ פ רא: יח ְוּנ ֵכס ית ה ֽבֹּ ֶקר: יח ַו ִיּ ְשׁX חט ֶא ת־השּׁוֹר֙ ְו ֶאת־ה ֔ א ִיל ז lבח ה ְשּׁלH מים ֲאשׁPר תּוֹרא ְוית ִדּ ְכ רא ִנ ְכ סת ְקוּדשׁ יּא ִדּי ְלע מּא ְוא ְ מ ִטיאוּ ְבּ ֵני א ֲ הרֹן ית ְדּמא ל עם ַ֠ויּ ְמ ִ֠צאוּ ְבּ ֵ֨ני א ֲה֤רֹן ֶא ַת־הדּ ם֙ ֵא ֔ליו ַו ִיּ ְזְרd קהוּ על־ה ִמּ ְזבּח ֵלהּ ְוּזר ֵקהּ על מ ְ ד ְבּ חא ְסחוֹר ְסחוֹר: יט ְוית תְּ רבּ יּא ִמן תּוֹרא ִוּמן ִדּ ְכרא סB ביב: יט ְו ֶאת־ה ֲחלH בים ִמן־ה ֑שּׁוֹר ִ ֨וּמן־ה ֔ אִיל הGא ְלn יה ְוה ְמ ַכ ֶסּה֙ ֲא ִליתא ְוח ֵפי ג וּא ְוכ ְל ֵיתא ו ֲ חצ ר ְוה ְכּ ָל ֔יֹת ְויֹתUֶרת הכּ3 בד: כ ַויּo שׂימוּ ֶאת־ה ֲחלH בים על־הIח ֑ זוֹת כּ ְ ב דּא: כ ְושִׁ וּיאוּ ית תְּ רבּ יּא על ֶח ְדותא
רש“י (יא) ְו ֶאת ה ָבּ ָשׂר ְו ֶאת ָהעוֹר. לֹא ָמִצינוּ ח ָטּאת ִח ָיצוֹנה ִנ ְשׂ ֶר ֶפת ֶא ָלּא זוֹ ביצה כ.): (יז) ו ְי מ ֵלּא כפּוֹ. ִהיא ְק ִמ ָיצה (תורת כהנים שם יא): ִמ ְלּ בד ְו ֶשׁל ִמ ִלּוּאים (לעיל ח, יז), ְו ָכוּלּן על ִפּי ה ִדּבּוּר: (יב) ו יּ ְמ ִצאוּ. ְלשׁוֹן ָהוֹשׁ ָטה ֹע לת הבֹּ ֶקר. ָכּל ֵא ֶלּה ָע ָשׂה א חר עוֹלת ה ָתּ ִמיד: (יט) ְו ה ְמ כ ֶסּה. ֵח ֶלב ְוה ְז ָמָנה: (טו) ו ְי ח ְטּ ֵאהוּ. ָע ָשׂהוּ ְכּ ִמ ְשׁ ָפּט ח ָטּאת: ָכּ ִראשׁוֹן. ָכּ ֵעֶגל ֶשׁלּוֹ: ה ְמכ ֶסּה ֶאת ה ֶקּ ֶרב: (כ) ו ָיּ ִשׂימוּ ֶאת ה ֲח ָל ִבים על ֶה ָחזוֹת. ְלאחר (טז) ו יּ ֲע ֶשׂ ָה כּ ִמּ ְשׁ ָפּט. ה ְמ ָפוֹרשׁ ְבּעוֹלת ְנ ָד ָבה ְבּוִיּ ְק ָרא (לעיל פרק א; ה ְתּ ָנוּפה ְנ ָתָנן ֹכּ ֵהן ה ֵמִּניף ְל ֹכ ֵהן א ֵחר ְלה ְק ִט ָירם, ִנ ְמְצאוּ ָה ֶע ְל ִיוֹנים ְלמ ָטּה:
ויּ ְק ֵרב ֶאת ה ֹע לה ויּ ֲע ֶשׂה כּ ִמּ ְשׁפּט ִטְרפוֹן ְוא מר: ”ו ֲ א ֵח ֶיכם כּל ֵבּית ִי ְשׂר ֵאל ִי ְבכּוּ ֶאת ה ְ שֵּׂר פה“ (להלן י, ו), He brought near the — .16 ו ֲ הלֹא ְדּבִרים קל ו ֶחוֹמר: וּמה נּ דב ו ֲ א ִביהוּא ֶשׁלֹּא עשׂוּ ֶא לּא ִמ ְצ וה א חת, .olah and performed its service according to the law ִדּ ְכ ִתיב ”ו יּ ְ קִרבוּ ְבּ ֵני א ֲ הרֹן ֶאת ה דּם ֵא ליו“, כּ ְך, בּ ניו ֶשׁל ר ִ בּי ִי ְשׁמ ֵעאל ע ל א חת כּ מּה ְוכ מּה (מועד קטן כח:): Deserving Semichah Soon after the death of a son, R’ Yishmael suffered the Before Aharon and his sons served as Kohanim for the loss of another son. His teachers (R’ Tarfon and other first time, there was a seven-day miluim (inauguration) cer- Sages) came to console him a second time for the loss of emony. The eighth day was the final day of the dedication son. R’ Yishmael felt bad that his teachers were troubled of the Mishkan and the installation of Aharon and his sons, to come to him twice. This is how the first of the Sages, when the offerings discussed in our parashah were brought. R’ Tarfon, consoled R’ Yishmael. ויּ ְק ֵרב ֶאת ה ֹע לה ויּ ֲע ֶשׂה כּ ִמּ ְשׁ פּט. ְכּ ִמ ְשׁ פּט עוֹלת ְנד בה, ִל ֵמּד על עוֹל ת In our pasuk, Nadav and Avihu performed the mitzvah חוֹבה ֶשׁ ְטּ עוּנה ְס ִמיכה (ביצה כ., מנחות צג:): ,of carrying the blood from one of the offerings to Aharon who then applied it to the Mizbe’ach (Altar). When they Our pasuk says that Aharon was obligated to bring the This .(כּ ִ מּ ְשׁפּט) died later that day, Hashem said that the entire nation olah (burnt offering) according to the law should mourn for them.2 means that he offered this mandatory olah in the way a R’ Tarfon continued: If Nadav and Avihu deserved such voluntary olah is to be offered. honor for doing this one mitzvah before they died, cer- Since a voluntary olah requires semichah (leaning on tainly your sons, who had done many mitzvos, deserve the the offering),4 we learn from our pasuk that a mandatory same honor (Moed Katan 28b).3 olah also requires semichah (Beitzah 20a; Menachos 93b).
2. Below, 10:6. 3. See Schottenstein Edition, note 36. 4. See above, 1:4.
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into the blood and placed it upon the horns of the Mizbe’ach, and he poured the [re- maining] blood upon the foundation of the Mizbe’ach. 10 And the fats, and the kidneys, and the diaphragm with the liver of the chatas offering, he caused to go up in smoke on the Mizbe’ach, as HASHEM had commanded Moshe. 11 And the flesh and the hide he burned in fire outside the camp. 12 He slaughtered the olah offering; the sons of Aharon presented the blood to him and he threw it upon the Mizbe’ach, all around. 13 They presented the olah offering to him in its pieces with the head; and he caused it to go up in smoke on the Mizbe’ach. 14 He washed the innards and the feet, and caused them to go up in smoke on the olah offering on the Mizbe’ach. 15 He brought near the offering of the people: He took the chatas offering goat that was for the people, and slaughtered it and performed the chatas offering service, as for the first one. 16 He brought near the olah and performed its service according to the law. 17 He brought near the minchah offering, and he filled his palm from it, and caused it to go up in smoke on the Mizbe’ach; aside from the morning olah offering. 18 He slaughtered the bull and the ram — the people’s feast peace-offering; the sons of Aharon presented the blood to him, and he threw it upon the Mizbe’ach, all around. 19 As for the fats from the bull and from the ram, and the tail, the covering fats, the kidneys, and the diaphragm with the liver, 20 they placed the fats upon the breasts,
He brought near pasuk must be done with the right hand; if done with the — ויּ ְק ֵרב ֶאת ה ִמּ ְנ חה ו ְימ ֵלּא כפּוֹ ִמ ֶמּנּה .17 left hand, it is invalid (Menachos 9b). the minchah offering, and he filled his palm from it. By No Measure Right or Left? The actual service of most minchah (meal) offerings be- Before Aharon and his sons served as Kohanim for the gins with kemitzah, which the Kohen performs by scoop- first time, there was a seven-day miluim (inauguration) ing out a kometz (three fingers-full) of the flour with the ceremony. The eighth day was the final day of the dedica- three middle fingers of his right hand. ויּ ְק ֵרב ֶאת ה ִמּ ְנ חה ו ְימ ֵלּא כפּוֹ ִמ ֶמּ נּה. א מר רב: כּל מקוֹם ֶשׁ ֶה ֱח ִזיר ְלך tion of the Mishkan and the installation of Aharon and his ה כּתוּב בּ תּוֹרה ִמ ְנ חה ֵאינוֹ ֶא לּא ְלע ֵ כּב. . . ֶשׁלֹּא י ֲ ע ֶשׂה ִמ דּה ל ֶקּוֹמץ. ר ב sons, when the offerings discussed in our parashah were ס בר: הא נ ִ מּי תּנא ֵבּיהּ ְק רא ִדּ ְכ ִתיב ”ו יּ ְ קֵרב ֶאת ה ִ מּ ְנ חה ו ְ ימ ֵ לּא כפּוֹ .brought ִמ ֶמּ נּה“ (מנחות יט:): The actual service of most minchah (meal) offerings begins with kemitzah, which the Kohen performs by scooping out a kometz (three fingers-full) of the flour with We have a rule that whenever the Torah repeats a law his three middle fingers. regarding sacrificial offerings, it means that this is an es- .sential requirement ויּ ְק ֵרב ֶאת ה ִמּ ְנ חה ו ְימ ֵלּא כפּוֹ ִמ ֶמּ נּה. ק מץ ִבּ ְשׂמֹאל, ְמ נא ה ֵני ִמ ֵילּי? אמ ר According to one opinion, our pasuk is an example of ר ִ בּי ֵז ירא: ְדּא מר ְק רא ”ו יּ ְ קֵרב ֶאת ה ִ מּ ְנ חה ו ְ ימ ֵ לּא כפּוֹ ִמ ֶמּ נּה“, כּף ֶזה ֵא ִיני this rule. When it describes Aharon taking the kometz of ֵיוֹד ע מהוּ. ְכּ ֶשׁהוּא ֵאוֹמר (להלן יד, טו) ְ”ול קח ה ֹ כּ ֵהן ִמלֹּג ה שּׁ ֶמן ְוי צק ע ל the minchah, it says, he filled his palm from it, meaning כּף ה ֹ כּ ֵהן ה ְ שּׂ מ ִאלית“ כּאן ְשׂ מ ִאלית, הא כּל מקוֹם ֶשׁ ֶנּ ֱא מר כּף ֵאינוֹ ֶאלּא 6 that he used his hand, not a utensil. Another pasuk also י ִמין (מנחות ט:): says that Aharon should separate from the minchah with Our pasuk describes Aharon taking the kometz of flour “his kometz,” meaning with his hand.7 From this repetition from the minchah “in his palm,” but it does not say wheth- we learn that the Kohen may not make a tool that holds er he used his right hand or his left. the same amount of flour as his hand and use it for the act We can learn from another pasuk that he used his right of kemitzah (Menachos 19b). hand. That pasuk says,5 The Kohen shall take from the log They placed the fats — ויּ ִשׂימוּ ֶאת ה ֲחל ִבים על ֶה חזוֹת .of oil, and he shall pour it upon the Kohen’s “left palm.” 20 Since there the Torah had to specify that the oil is placed upon the breasts. on the left palm, it implies that we would otherwise have assumed that it should be placed on the right palm. Above or Below? ויּ ִשׂימוּ ֶאת ה ֲחל ִבים על ֶה חזוֹת. ֵכּ יצד ֶעוֹשׂה? ֵמ ִנ יח ֵא ִימוּרין על ִפּיסּ ת We learn from this that the kemitzah mentioned in our
5. Below, 14:15, see the discussion there, “The Other Palm.” 6. Above, 6:5. See discussion there, “Only by Hand.” 7. The word kometz in this pasuk refers to the Kohen’s hand that takes the kometz of flour from the minchah.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 222 / ספר ויקרא פרשת שמיני ט / כא־כג
ַו ַיּ ְק5 טר ה ֲחלH בים ה ִמּ ְזבּ 3חה: כא ְו. את הIח ֗ זוֹת ְו ֵאת֙ ֣שׁוֹק ַהיּ ִ ֔ מין ְוא ֵ סּק תְּ רבּ יּא ְלמ ְ ד ְבּ חא: כא ְוית ֶח ְדו תא ְו ית שׁוֹקא ְדי ִ מּ ינא ֲאֵרם א ֲ הרֹן ֵהe ניף א ֲה֛רֹן ְתּ ; נוּפה ִל ְפ. ני ֑יהוה כּ ֲאU שׁר ִצוּJה מIֹ שׁה: כב ַו ִיּ ֨שּׂא ֲאר מא ֳק דם ְיי ְכּ מא ִדי פ ִ קּיד מֹ ֶשׁה: כב ו ֲ אֵרם א ֲ הרֹן ית ְי ִדוֹהי ע ל ע מּא א ֲה֧רֹן ֶא ָת־י) דיו [ידו כ'] ֶאל־ה; עם ַו ְיבGְרM כם ַו ֵ֗יֶּרד מ 3ֲע ֧שֹׂת הח) טּאת וּבֵר ִכנּוּן ְוּנח ת ִמ ְלּ ֶמ ְעבּ ד ח טּאתא ְוה Gֹע;לה ְוה ְשּׁלB מים: כג ַויּ ֨ בֹא מֹ_ שׁה ְוא ֲהרֹן֙ ֶא ֣ ֹל־א ֶהל ֵ֔מוֹעד ו ֲ על תא ְו ִנ ְכ סת ְקוּדשׁ יּא: כג ְו על מֹ ֶשׁה ְוא ֲ הרֹן ְלמ ְ שׁ כּן ִז ְמ נא ְוּנ פקוּ וּבִריכוּ ית ַויּ ְ.צ ֔אוּ ַו ְיבGְר ֖כוּ ֶאת־ה ע ם ַו ֵיּJ רא ְכ ֽב ֖וֹד־יהוה ֶא ל־כּל־הG עם: ע מּא ְו ִא ְת ְגּ ֵלי ְיק רא דיי ְלכל ע מּא:
רש“י (כב) ו ְי ָב ְר ֵכם. ִבּ ְר כּת ֹכּ ֲהִנים: ְ”י ָב ֶר ְכ ָך, ָי ֵאר, ִי ָשּׂא“ (תורת כהנים שם ל): ו ֵיּ ֶרד. ִמָיּד ִנ ְכנס מֹ ֶשׁה ִעמּוֹ ִוּב ְקּשׁוּ ר ֲח ִמים ְוָי ְר ָדה ְשׁ ִכ ָינה ְלִי ְשׂ ָר ֵאל (שם יט): ו ֵיּ ְצאוּ ֵמ על ה ִמּ ְז ֵבּ ַח: (כג) ו ָיּבֹא מֹ ֶשׁה ְו א ֲהרֹן וגו‘. ָל ָמּה ִנ ְכְנסוּ, ָמָצ ִאתי ְבּ ָפ ָרשׁת ו ְי ָב ְרכוּ ֶאת ָה ָעם. ָא ְמרוּ: ִ”ו ִיהי ֹנ עם ה‘ ֱאלֹ ֵהינוּ ָע ֵלינוּ (תהלים צ, יז), ְי ִהי ִמ ִלּוּאים ְבּ ָברְי ָיתא ה ֶנּוֹס ֶפת על תּוֹרת ֹכּ ֲהִנים ֶשׁ ָלּנוּ, ָל ָמּה ִנ ְכ נס מֹ ֶשׁה ִעם א ֲהרֹן, ָרצוֹן ֶשׁ ִתּ ְשׁ ֶרה ְשׁ ִכ ָינה ְבּמ ֲע ֵשׂה ְי ֵד ֶיכם“ (תורת כהנים שם טו, ועי‘ רש“י שבועות טו:). ְלל ְמּדוֹ על מ ֲע ֵשׂה ה ְקּטֹ ֶרת. אוֹ לֹא ִנ ְכנס ֶא ָלּא ְל ָד ָבר א ֵחר, ֲה ֵר ִיני ָדן, ְי ִר ָידה ְל ִפי ֶשׁ ָכּל ִשׁ ְב עת ְי ֵמי ה ִמּ ִלוּאים ֶשׁ ֶה ֱע ִמידוֹ מֹ ֶשׁה ל ִמּ ְשׁ ָכּן ְו ִשׁ ֵמּשׁ בּוֹ ֵוּפ ְרקוֹ ְבּ ָכל ִוּב ָיאה ְטעוּנוֹת ְב ָר ָכה, מה ְיּ ִר ָידה ֵמ ֵעין ֲע ָבוֹדה, אף ִבּ ָיאה ֵמ ֵעין ֲע ָבוֹדה. ָהא יוֹם לֹא ָשׁ ְר ָתה בּוֹ ְשׁ ִכ ָינה, ְו ָהיוּ ִי ְשׂ ָר ֵאל ִנ ְכ ָל ִמים ְו ְאוֹמ ִרים ְלמֹ ֶשׁה: מֹ ֶשׁה ר ֵבּינוּ, ָלמ ְד ָתּ, ָל ָמּה ִנ ְכ נס מֹ ֶשׁה ִעם א ֲהרֹן ְלל ְמּדוֹ על מ ֲע ֵשׂה ה ְקּטֹ ֶרת (שם). ָד ָבר א ֵחר, ָכּל ה טּוֹרח ֶשׁ ָטּר ְחנוּ ֶשׁ ִתּ ְשׁ ֶרה ְשׁ ִכ ָינה ֵבּ ֵינינוּ ְוֵנ דע ֶשׁ ִנּ ְתכּ ֶפּר ָלנוּ ֲעוֹן ָה ֵעֶגל. ְל ָכ ְך ֵכּ ָיון ֶשׁ ָר ָאה א ֲהרֹן ֶשׁ ָקּ ְרבוּ ָכּל ה ָקּ ְר ָבּנוֹת ְונ ֲעשׂוּ ָכּל המּ ֲע ִשׂים ְולֹא ָי ְר ָדה ְשׁ ִכ ָינה ָא מר ֶ”זה ה ָדּ ָבר ֲא ֶשׁר ִצָוּה ה‘ תּ ֲעשׂוּ ְוֵי ָרא ֲא ֵל ֶיכם ְכּבוֹד ה‘ ” (לעיל פסוק ו), ְלִי ְשׂ ָר ֵאל ָהָיה ִמְצט ֵער, ְו ָא מר: ֵיוֹדע ֲאִני ֶשׁ ָכּ עס הקב‘‘ה ָע לי ִוּב ְשׁ ִב ִילי לֹא ָי ְר ָדה א ֲהרֹן ָא ִחי ְכּ דאי ְו ָחשׁוּב ִמ ֶמּ ִנּי, ֶשׁ על ְי ֵדי ָק ְר ְבּ ָנוֹתיו ו ֲע ָבוֹדתוֹ ִתּ ְשׁ ֶרה ְשׁ ִכ ָינה ָבּ ֶכם, ְשׁ ִכ ָינה ְלִי ְשׂ ָר ֵאל. ָא מר לוֹ ְלמֹ ֶשׁה: מֹ ֶשׁה ָא ִחי, ָכּ ְך ָע ִשׂ ָית ִלּי ֶשׁ ִנּ ְכנ ְס ִתּי ְוִנ ְתבּיּ ְשׁ ִתּי, ְו ֵת ְדעוּ ֶשׁה ָמּקוֹם ָבּ חר בּוֹ:
they are supposed to raise their hands to shoulder height.10 ה יּד ְוח ֶזה ְושׁוֹק ֲע ֵל ֶיהן. . . ְוה ְכ ִתיב ”ו יּ ִשׂימוּ ֶאת ה ֲ חל ִבים על ֶה חזוֹת“, ההוּא ,However, when giving the blessing in the Beis HaMikdash ְדּי ִהיב ֵליהּ ְל ֹכ ֵהן א ֲ חִר ינא ְוא ִזיל וּמ ְ ק טר ֵליהּ (מנחות סב.): Our pasuk says that they placed the fats of the offerings the Kohanim pronounced the Ineffable Name of Hashem on top of the breasts. But another pasuk8 says that the kor- and the Shechinah (Divine Presence) rested above their ban (offering) is waved with the breast on top of the fats! fingers. They therefore respectfully raised their hands The two pesukim are talking about different points in the above their heads. ו ִיּ שּׂא א ֲהרֹן ֶאת י דו ֶאל ה עם ו ְיב ְר ֵכם. ר ִ בּי ְי הוּדה ֵאוֹמר: אף ֹכּ ֵהן גּדוֹל avodah (service). When the korban is waved, the breast מ ְ ג ִבּ יהּ ֶאת י דיו ְלמ ְ ע לה ִמן ה ִ צּיץ, ֶשׁ ֶנּ ֱא מר ”וִ יּ שּׂא א ֲ הרֹן ֶאת י דיו ֶאל העם is on top of the fats. But then the Kohen who waved the ו ְ יבְר ֵכם“ (סוטה לח., תמיד לג:): korban gives it to the next Kohen, who burns the fats on the Mizbe’ach, he turns over what he is holding. Our pa- The Kohen Gadol wore the Tzitz (the golden Headplate) suk is discussing this final stage, when the fats are on top that had the Name of Hashem inscribed on it. There is a (Menachos 62a). disagreement whether he raised his hands above his head Aharon raised his during Bircas Kohanim in the Beis HaMikdash, because — ו ִיּ שּׂא א ֲהרֹן ֶאת י דו ֶאל ה עם ו ְיב ְר ֵכם .22 hands toward the people and blessed them. perhaps it was not proper for him to raise his hands above the Tzitz. Raise Your Hands According to one opinion, our pasuk means that the Kohen Gadol also raised his hands above his head when ו ִיּ שּׂא א ֲהרֹן ֶאת י דו ֶאל ה עם ו ְיב ְר ֵכם. ֹ”כּה ְתבְרכוּ“ (במדבר ו, כג) ִבּ ְנ ִשׂיאוּת blessing the people in the Beis HaMikdash. He understands כּ פּ ִ ים. א תּה ֵאוֹמר ִבּ ְנ ִשׂיאוּת כּ פּ ִ ים אוֹ ֵאינוֹ ֶאלּא ֶשׁלֹּא ִב ְנ ִשׂיאוּת כּ פּ ִ ים? ,our pasuk to be saying that Aharon, the Kohen Gadol ֶנ ֱא מר כּאן ֹ”כּה ְתבְרכוּ“, ְו ֶנ ֱא מר ְלה לּן ”וִ יּ שּׂא א ֲ הרֹן ֶאת י דו ֶאל העם raised his hands above his head during the eighth day of ו ְ יבְר ֵכם“, מה ְלּה לּן ִבּ ְנ ִשׂיאוּת כּ פּ ִ ים, אף כּאן ִבּ ְנ ִשׂיאוּת כּ פּ ִ ים (סוטה לח.): 11 12 Our pasuk says that Aharon raised his hands when he the miluim (Sotah 38a; Tamid 33b). ו ֵיּ ֶרד ֵמ ֲעשֹׂת הח טּאת ְוה ֹעלה ְוה ְשּׁל ִמים .blessed the nation Later, the Torah commands Aharon and the Kohanim — Then he descended to say Bircas Kohanim (the Priestly Blessing),9 blessing from having performed the chatas, the olah, and the the nation. We learn from our pasuk that the Kohanim are shelamim. to raise their hands to their shoulders during that blessing The Correct Order (Sotah 38a). Before Aharon and his sons served as Kohanim for Hands Above the Head the first time, there was a seven-day miluim (inaugura- When the Kohanim bless the people (Bircas Kohanim), tion) ceremony. The eighth day was the final day of the
8. Below, 10:15. 9. Bamidbar 6:23. 10. See previous discussion. 11. Before Aharon and his sons served as Kohanim for the first time, there was a seven-day miluim (inauguration) ceremony. The eighth day was the final day of the dedication of the Mishkan and the installation of Aharon and his sons, which is the subject of our parashah. 12. See Schottenstein Edition, Tamid note 20.
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and caused the fats to go up in smoke on the Mizbe’ach. 21 Aharon had lifted up the breasts and the right thigh as a tenufah before HASHEM, as Moshe had commanded. 22 Aharon raised his hands toward the people and blessed them; then he descended from having performed the chatas, the olah, and the shelamim. 23 Moshe and Aharon came to the Ohel Moed, and they went out and they blessed the people — and the glory of HASHEM appeared to the entire people! dedication of the Mishkan and the installation of Aharon during the berachah of Retzei, before the chazzan con- and his sons, when the offerings discussed in our parashah cludes this berachah (Sotah 38b).14 were brought. During Each Prayer ו ִיּ שּׂא א ֲהרֹן ֶאת י דו ֶאל ה עם ו ְיב ְר ֵכם. ִמנִּ יין ִל ְנ ִשׂיאוּת כּ פּ ִ ים? ֹ”כּה ְתבְרכוּ ו ִיּ שּׂא א ֲהרֹן ֶאת י דו ֶאל ה עם ו ְיב ְר ֵכם ו ֵיּ ֶרד ֵמ ֲעשֹׂת הח טּאת ְוה ֹעלה ֶאת ְבּ ֵני ִי ְשׂר ֵאל“ (במדבר ו, כג). עד כּאן ְבּשׁ ֲ חִרית, ְבּ מוּסף? ”וִ יּ שּׂא א ֲ הרֹן ְוה ְשּׁל ִמים. מה ראוּ לוֹמר ִבְּרכּ ת ֹכּ ֲה ִנים א חר הוֹד אה? ִדּ ְכ ִתיב ”וִ יּשּׂא ֶאת י דיו ֶאל ה עם“. ה ִ מּ ְק רא ה ֶ זּה ְמ סוֹרס הוּא, ו ֲ הלֹא לֹא צִר ְיך לוֹמר ֶאלּא א ֲ הרֹן ֶאת י דו ֶאל ה עם ו ְ יבְר ֵכם, וֵ יֶּרד ֵמ ֲעשֹׂת ה ח טּאת ְוה ֹע לה ְוה ְ שּׁל ִמים“. ְ ”וֵ יֶּרד ֵמ ֲעשֹׂת ה ח טּאת ְוה ֹעלה ְוה ְ שּׁל ִמים“, ְוא חר כּ ְך ”וִ יּ שּׂא א ֲ הרֹן ֶאת ֵא ימא ֶקוֹדם ֲע בוֹדה? לֹא ס ְ ל קא דּ ְ עתּך, ִדּ ְכ ִתיב ”וֵ יֶּרד ֵמ ֲעשֹׂת ה ח טּאת“, י דיו“? ֶאלּא ְמל ֵ מּד ֶשׁ ִבּ ִיר ידתוֹ ְל ִמ ְז ֵבּ ח ה יה ֵנוֹשׂא ֶאת כּ פּיו ְוּמבֵר ְך ֶאת ִמי ְכּ ִתיב ל ֲ עשׂוֹת? ֵ”מ ֲעשׂוֹת“ ְכּ ִתיב (מגילה יח.): העם (ירושלמי תענית ד, א): Our pasuk states that Aharon blessed the nation after offering the chatas (sin offering), the olah (burnt offering), Our pasuk describes how Aharon blessed the nation and the shelamim (peace offering). Even though these of- after having performed the avodah (sacrificial service) on ferings are mentioned in our pasuk after the blessing, it the eighth day of the miluim (inauguration) ceremony. does not say that Aharon descended in order to perform Our pasuk should have said, “He descended from hav- the avodah (service) of these korbanos. It says that he de- ing performed the chatas, the olah, and the shelamim,” and the services. First only afterward, “and Aharon raised his hands toward the ( ֵמ ֲעשֹׂת) scended from having performed he brought all the offerings and he then blessed the nation. people and he blessed them.” This would seem preferable, We learn from this that Bircas Kohanim (the Priestly since Aharon gave the Blessing after he performed the Blessing) in the repetition of the Shemoneh Esrei is said avodah on the Mizbe’ach (Altar).15 after the berachah of Modim, Thanksgiving, which follows The pasuk is written in reverse order to teach that imme- the berachah of Retzei, the blessing about the Temple diately after he completed the miluim offerings, he raised Service13 (Megillah 18a). his hands to bless the nation. This was actually the second time he blessed the na- When to Go Up tion that day, since he had already done so after the daily Before Aharon and his sons served as Kohanim for the morning tamid offering. We learn from this that the Koha- first time, there was a seven-day miluim (inauguration) nim should bless the people after each prayer of the day ceremony. The eighth day was the final day of the dedica- (Yerushalmi Taanis 4:1).16 ויּבֹא מֹ ֶשׁה ְוא ֲהרֹן ֶאל ֹא ֶהל ֵמוֹעד tion of the Mishkan and the installation of Aharon and his sons, when the offerings discussed in our parashah were 23. — Moshe and Aharon brought. came to the Ohel Moed. Only Half ו ִיּ שּׂא א ֲהרֹן ֶאת י דו ֶאל ה עם ו ְיב ְר ֵכם. כּל ֹכּ ֵהן ֶשׁ ֵאינוֹ ֶעוֹלה בּ ֲ ע בוֹדה, The tenth-ephah (i.e., the chavitin offering), which שׁוּב ֵאינוֹ ֶעוֹלה, ֶשׁ ֶנּ ֱא מר ”וִ יּ שּׂא א ֲ הרֹן ֶאת י דו ֶאל ה עם ו ְ יבְר ֵכם וֵ יֶּרד is brought by the Kohen Gadol every day, is a minchah ֵמ ֲעשֹׂת ה ח טּאת ְוה ֹע לה ְוה ְ שּׁל ִמים“, מה ְלּה לּן בּ ֲ ע בוֹדה, אף כּאן בּ ֲ עבוֹדה meal offering) offered in halves — one-half in the morning) (סוטה לח:): The pasuk says that Aharon descended from bringing and one-half in the afternoon.17 However, on the morning the offerings only after having blessed the people. By con- of the eighth day of the miluim (inauguration) ceremony, necting the two, the Torah implies that his avodah (sacri- when Aharon would have brought the morning half, he did ficial service) was not complete until after he pronounced not yet have the status of Kohen Gadol. This discussion the blessing. deals with the question of whether or not he brought the In our Shemoneh Esrei, the berachah of Retzei deals with morning half of the offering that day. ויּבֹא מֹ ֶשׁה ְוא ֲהרֹן ֶאל ֹא ֶהל ֵמוֹעד. ר ִ בּי יוֹסה בּר ֲח ִנינה בּ ֵעי: ֲע ִשׂ ִירית the avodah (Temple service). This berachah contains the ְ ה ֵאיפה ֵהיאך קְר בה? ֶח ְצ ייהּ קְר בה אוֹ ְשׁ ֵל ימה קְר בה? ִמן מה ִדּ ְכ ִתיב request that Hashem accept our prayers and restore the ”ו יּבֹא מֹ ֶשׁה ְוא ֲ הרֹן ֶאל ֹא ֶהל ֵמוֹעד“ ְמל ֵ מּד ֶשׁלֹּא בּא ִעמּוֹ ֶא לּא ְלל ְ מּדוֹ .avodah to the Beis HaMikdash על מ ֲ ע ֵשׂה ה ְ קּ ֶטוֹרת, ֲה דא א ְמ רה ֶח ְצ ייהּ קְר בה. ִאין ֵתּ ימר ְשׁ ֵל ימה קְר בה, We learn from our pasuk that the Kohanim must go up ִנ ְית ֵני על מ ֲ ע ֵשׂה ְק ֶטוֹרת ְו על ֲע ִשׂ ִירית ה ֵאיפה (ירושלמי יומא א, א): (to the platform for Bircas Kohanim (the Priestly Blessing
13. See Gemara for why Bircas Kohanim is not recited immediately after Retzei. 14. See Schottenstein Edition, note 13. 15. See previ- ous discussions. 16. See Schottenstein Edition, 20b notes 9-11. 17. See above, 6:13.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 224 / ספר ויקרא פרשת שמיני ט / כד — י / ג
שלישי כד וkתּ ֵצא ֵאשׁ֙ ִמ ִלּ ְפ. ני ֔יהוה ו ֨ ֹתּאכל֙ על־ה ִמּ ְז ֵ ֔בּח ֶאת־ כד ְוּנפ קת ֶאשּׁ תא ִמן ֳק דם ְיי ו ֲ אכ לת ע ל מ ְ ד ְבּ חא ית ֲעל תא ְוית תְּ רבּ יּא ו ֲ חזא ה Gֹע;לה ְו ֶאת־ה ֲחל8 בים ַויּuְרא כּל־ה ע ם֙ ַו ָיּ ֔רֹנּוּ ַו ִיּ ְפּ ֖לוּ ע ְל־פּ ֵנ I יהם: כּל ע מּא ְושׁ בּחוּ ְוּנ פלוּ ע ל א ֵ פּיהוֹן: א ְוּנ ִסיבוּ ְב ֵני א ֲ הרֹן נ דב ו ֲ א ִביהוּא ְגּב ר [י] א ַו ִיּ ְק ֣חוּ ְב ֵנ ֠י־א ֲה ֠רֹן ָנ ֨דב ו ֲא ִב ֜יהוּא K אישׁ מ ְחתּ ֗ תוֹ ַו ִיּ ְתּ ֤נוּ ב ֵ הן֙ מ ְ ח ִתּ ֵיתהּ ִו יהבוּ ְב ֵהן ֶאשּׁ תא ְושִׁ וּיאוּ ֵ ֔אשׁ ַויּo שׂימוּ עU ל יה ְק ֑טֶֹרת ַו ַיּ ְקִ ֜ריבוּ ִל ְפk ני יהוה֙ . אשׁ ָז ֔רה ֲאשׁ=ר ֲעל הּ ְקטֶֹרת ְוקִריבוּ ֳק דם ְיי ֶאשּׁתא ְנוּכֵר יתא ִדּי לא פ ִ קּיד י ְתהוֹן: ב ְוּנפק ת ֦לֹא ִצ; וּה ֹאG תם: ב ו5תּ ֵצא w אשׁ ִמ ִלּ ְפ5 ני ֖יהוה ו ֣ ֹתּ אכל אוֹתם ַויּv מתוּ ֶאשּׁ תא ִמן ֳק דם ְיי ו ֲ אכ לת י ְתהוֹן ִוּמיתוּ ִל ְפ5 ני ֽיהוה: ג ַו ֨יֹּ ֶאמר מֹ ֶ֜שׁה ֶאל־א ֲה ֗רֹן הוּא֩ ֲא ֶשׁ ִר־דּ ֶ ֨בּר ֤יהוה | ֳק דם ְיי: ג ו ֲ א מר מֹ ֶשׁה ְלא ֲ הרֹן הוּא ִדי מ ִ לּיל ְיי ְל ֵמ ימר ְבּקִר יבי ִא ְתק דּשׁ ְוע ל ֵלאמֹר֙ ִבּ ְקרYֹ בי ֶא ָקּ ֵ ֔דשׁ ְו ע ְל־פּ5 ני כל־ה; עם ֶאכּM בד ַו ִיּ ֖דֹּם א ֲהֽרֹן: א ֵ פּי כל ע מּא ִא ְתי קּר ְוּשׁ ִתיק א ֲ הרֹן:
רש“י (כד) ו ָיּרֹנוּ. ְכּת ְרגּוּמוֹ: (ב) ו ֵתּ ֵצא ֵאשׁ. ר ִבּי ֱא ִל ֶיע ֶזר ֵאוֹמר: לֹא ֵמתוּ ְבֵּני ִבּ ְמ ָיוּדּ ָעיו ֶשׁל ָמקוֹם, ְו ָהִי ִיתי ָסבוּר אוֹ ִבי אוֹ ָב ְך, ע ְכ ָשׁיו ֶרוֹאה ֲאִני ֶשׁ ֵהם א ֲהרֹן ֶא ָלּא על ְי ֵדי ֶשׁהוֹרוּ ֲה ָל ָכה ִבּ ְפֵני מֹ ֶשׁה ר ָבּן (תורת כהנים שם לב; עירובין ְגּ ִדוֹלים ִמ ֶמּ ִנּי ִוּמ ֶמּ ָךּ (תורת כהנים שם לו; ויקרא רבה יב, ב; זבחים קטו:): ו ִיּדֹּם סג.). ר ִבּי ִי ְשׁ ָמ ֵעאל ֵאוֹמר: ְשׁ ֵתוּיי יִין ִנ ְכְנסוּ ל ִמּ ְק ָדּשׁ. ֵ[תּדע, ֶשׁאחר ִמ ָית ָתן א ֲהרֹן. ִק ֵבּל ָשׂ ָכר על ְשׁ ִת ָיקתוֹ (שם). וּמה ָשּׂ ָכר ִק ֵבּל, ֶשִׁנ ְתיּ ֵיחד ִעמּוֹ ה ִדּבּוּר, ִה ְז ִהיר ה ָנּוֹת ִרים ֶשׁלֹּא ִי ָכְּנסוּ ְשׁ ֵתוּיי יִין ל ִמּ ְק ָדּשׁ.] ָמ ָשׁל ְל ֶמ ֶל ְך ֶשׁ ָהָיה לוֹ ֶבן בִּית ֶשׁ ֶנּ ֶא ְמ ָרה לוֹ ְל בדּוֹ ָפּ ָר שׁת ְשׁ ֵתוּיי ָיִין (ויקרא רבה שם): ִבּ ְקרֹ בי. ִבּ ְב ִח ָירי: ְו על וכו‘, ִכּ ְד ִא ָיתא ְבּוִיּ ְק ָרא ר ָבּה (יב, א): (ג) הוּא ֲא ֶשׁר ִדּ ֶבּר וגו‘. ֵה ָיכן ִדּ ֵבּר, ְפּ ֵני ָכל ָה ָעם ֶא ָכּ ֵבד. ְכּ ֶשׁהקב‘‘ה ֶעוֹשׂה ִדּין בּצּ ִד ִיקים, ִמ ְתָי ֵירא ִוּמ ְתע ֶלּה ְ”ו ֹנע ְד ִתּי ָשׁ ָמּה ִל ְבֵני ִי ְשׂ ָר ֵאל ְוִנ ְק דּשׁ ִבּ ְכבֹ ִדי“ (שמות כט, מג), אל ִתּ ְק ֵרי ִ”בּ ְכבֹ ִדי“ ִוּמ ְתק ֵלּס (זבחים קטו:), ִאם ֵכּן ָבּ ֵאלּוּ ָכּל ֶשׁ ֵכּן ָבּ ְר ָשׁ ִעים. ְו ֵכן הוּא ֵאוֹמר ָ”נוֹרא ֶא ָלּא ִבּ ְמ ָכוּבּ די. ָא מר לוֹ מֹ ֶשׁה ְלא ֲהרֹן: א ֲהרֹן ָא ִחי, ֵיוֹדע ָהִי ִיתי ֶשִׁיּ ְתק ֵדּשׁ הבִּית ֱאלֹ ִהים ִמ ִמּ ְק ָדּ ֶשׁ ָיך“ (תהלים סח, לו), אל ִתּ ְק ֵרי ִ”מ ִמּ ְק ָדּ ֶשׁ ָיך“ ֶא ָלּא ִ”מ ְמּ ָקוּדּ ֶשׁ ָיך“:
Our pasuk says that Moshe and Aharon entered the Ohel the morning chavitin, Moshe would have taught him about Moed (Tent of Meeting) and exited, but it does not say why the chavitin together with the ketores. But if Aharon was they went in. not required to bring the chavitin until the afternoon, Moshe Since the “descent” in the previous pasuk took place would not have instructed him about the chavitin until then. after Aharon performed the miluim avodah (service), we Since we find that Moshe taught Aharon only about the can assume that the “entry” in our pasuk is also talking ketores now, but we do not read that he taught him about about an avodah — burning the ketores (incense offering). the chavitin, we see that Aharon did not bring the half- Now, the morning half of the chavitin is brought soon chavitin that morning, but brought the entire offering that after the morning ketores. Therefore, if Aharon had to offer afternoon (Yerushalmi Yoma 1:1).18
10. It consumed them, and There is a disagreement about what form the death of — ו ֹתּ אכל אוֹתם ויּ ֻמתוּ ִל ְפ ֵני ה‘ .2 they died before Hashem. Nadav and Avihu took. Our pasuk says that a fire consumed them, and they How They Died Matters died. If fire consumed them, they obviously died, and the Before Aharon and his sons served as Kohanim for the word them seems to limit what the fire burned. first time, there was a seven-day miluim (inauguration) cer- All agree that two shafts of fire came from the Kodesh emony. The eighth day was the final day of the dedication of HaKodashim (Holy of Holies) of the Mishkan and divided the Mishkan and the installation of Aharon and his sons. On into four. Two entered Nadav’s nostrils, and the other two this day, Nadav and Avihu, two of Aharon’s sons, performed entered Avihu’s nostrils. an unauthorized service in the Mishkan and died. According to one opinion, the fire burned “them,” only their souls, not their bodies, and “they died” tells us that ויּ ֻמתוּ ִל ְפ ֵני ה‘. ִמ ְצו ת ה ִ נּ ְשׂר ִפין. . . וּמ ְ ד ִליק ֶאת ה ְ פּ ִתילה ְו ְזוֹר קהּ ְל ְתוֹך they died in a similar way to an ordinary death. Just as ִפּיו. . . מאי ְפּ ִת ילה? א מר רב מ ְ ת נה: ְפּ ִתילה ֶשׁל ֲא בר. ְמנא לן?. . . ר ִ בּי death usually involves the soul leaving the body, but the ֶא ְלע זר א מר: א ְ ת יא ְשֵׂר יפה ְשֵׂר יפה ִמ ְבּ ֵני א ֲ הרֹן, מה ְלּה לּן ְשֵׂר יפת ְנשׁמה ;body remaining intact, that is what happened to them ְוגוּף ק יּים, אף כּאן ְשֵׂר יפת ְנשׁ מה ְוגוּף ק יּים. . . ִדּ ְכ ִתיב ”ו יּ ֻמתוּ ִל ְפ ֵני ה‘ ” .their bodies remained intact ְכּ ֵעין ִמ יתה, ְו ִאיד ְך, ההוּא ְשֵׂריפה מ מּשׁ ֲה ואי. וּמאי ִדּ ְכ ִתיב ”ו יּ ֻמתוּ“, Another opinion holds that their bodies were also burned ְדּא ְ ת ִחיל ְבּהוּ ִמגּ וּ ֵאי ְכּ ֵעין ִמ יתה. ְדּת ְ נ יא: א בּא ֵיוֹסי ֶבּן ְדּוֹס תּאי ֵאוֹמר: by the fire. When our pasuk says that “they died,” it means ְשׁ ֵני ִחוּטין ֶשׁל ֵאשׁ י ְצאוּ ִמ ֵבּית ֶקוֹדשׁ ה ֳ קּד ִשׁים ְו ֶנ ְח ְלקוּ ְלאְ ר בּע ְו ִנ ְכ ְנסוּ ,that the burning began internally, similar to a normal death ְשׁנִ ים ְבּ ְחוֹטמוֹ ֶשׁל ֶזה ְוּשׁנִ ים ְבּ ְחוֹטמוֹ ֶשׁל ֶזה ְוּשׂ רפוּם. ְוה ְכ ִתיב ”ו ֹ תּאכ ל but the fire then spread outward to burn their bodies. That אוֹתם“? ”אוֹתם“ ְולֹא ִבּ ְג ֵד ֶיהם (סנהדרין נב.):
18. See Schottenstein Edition, 3b note 8.
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24 A fire went forth from before HASHEM and consumed upon the Mizbe’ach the olah offering and the fats; the people saw and sang glad song and fell upon their faces. 10 1 The sons of Aharon, Nadav and Avihu, each took his fire pan, they put fire in them The death of and placed ketores upon it; and they brought before HASHEM an alien fire that He had Nadav and not commanded them. 2 A fire came forth from before HASHEM and it consumed them, Avihu and they died before HASHEM. 3 Moshe said to Aharon: Of this did HASHEM speak, saying: ‘‘I will be sanctified through those who are nearest Me, thus I will be honored before the entire people’’; and Aharon was silent. the fire consumed “them” means only they — body and to Hashem not to cross the boundary and enter an area soul — were burned, but not their clothing. forbidden to them, or they will die. Nadav and Avihu’s sin According to the first opinion, our pasuk teaches how also involved entering the Mishkan when they were not the capital punishment of burning (sereifah) is performed. allowed to do so. Moshe now told Aharon that the deaths The pasuk describes this punishment with the words,19 [the of his sons upon going into the holy area was, in a sense, a person] shall be consumed in fire (tisareif). In connection fulfillment of Hashem’s warning at Mount Sinai. with the deaths of Nadav and Avihu, the pasuk says,20 Another opinion holds that Moshe was referring to what They shall bewail the burning (hasereifah). Hashem said during His command to build the Mishkan,23 The similar words (tisareif, hasereifah) form a gezeirah And I shall set my meeting there with the Children of Israel, ,( ִבּ ְכ ִבוֹדי) shavah21 to teach that the punishment is done by pouring and it (the Mishkan) shall be sanctified bichvo’di hot lead down the condemned person’s throat. In this way through My honor. The simple meaning of the pasuk is that his body will remain intact, like the bodies of Nadav and the Mishkan would be sanctified by the Shechinah (Divine Avihu (Sanhedrin 52a). Presence) resting there. But the word bichvo’di, through My honor, can also be vowelized to read b’mechubadai Of this did Hashem — הוּא ֲא ֶשׁר ִדּ ֶבּר ה‘ ֵלאמֹר ִבּ ְקרֹ בי ֶאקּ ֵדשׁ .3 ,through My honored ones. Understood this way ,( ִבּ ְמכוּבּ דיי) speak, saying: ‘‘I will be sanctified through those who Hashem was saying that He would publicize the holiness of are nearest Me.” the Mishkan (i.e., “sanctify it”) on the day that He would rest A Predicted Outcome his Presence there by taking the lives of His “honored ones.” Before Aharon and his sons served as Kohanim for the Moshe did not know who the “honored ones” would first time, there was a seven-day miluim (inauguration) cer- be. When Nadav and Avihu died, Moshe told Aharon that emony. The eighth day was the final day of the dedication of through their deaths, Hashem’s Name became sanctified. the Mishkan and the installation of Aharon and his sons. On When Aharon heard how important his children had been, this day, Nadav and Avihu, two of Aharon’s sons, performed he remained silent and received reward for his silence (Ze- 24 an unauthorized service in the Mishkan and died. vachim 115b). .And Aharon was silent — ו ִיּדֹּם א ֲהרֹן הוּא ֲא ֶשׁר ִדּ ֶבּר ה‘ ֵלאמֹר ִבּ ְקרֹ בי ֶאקּ ֵדשׁ. ְ”ו גם ה ֹ כּ ֲה ִנים ה ִ נּגּ ִשׁים ֶאל ה‘ ִי ְתק דּשׁוּ“ (שמות יט, כב). . . ר ִ בּי ֵאוֹמר: זוּ ְפִּרישׁוּת נ דב ו ֲ א ִביהוּא. . . ה ְ יינוּ Silence Is Comfort ִדּ ְכ ִתיב ”הוּא ֲא ֶשׁר ִדּ ֶבּר ה‘ ֵלאמֹר ִבּ ְקרֹ בי ֶאקּ ֵדשׁ“ (זבחים קטו:): ו ִיּדֹּם א ֲהרֹן. ְכּ ֶשׁ ֵמּת ְבּנוֹ ֶשׁל ר בּן יוֹח נן ֶבּן ז כּאי ִנ ְכ ְנסוּ תּ ְ ל ִמ ידיו ְלנ ֲ חמוֹ. . . הוּא ֲא ֶשׁר ִדּ ֶבּר ה‘ ֵלאמֹר ִבּ ְקרֹ בי ֶאקּ ֵדשׁ. ְ”ו ֹנע ְ ד ִתּי שׁ מּה ִל ְב ֵני ִי ְשׂר ֵאל ִנ ְכ נס ר ִ בּי ֵיוֹסי ְוי שׁב ְלפ ניו, א מר לוֹ: ר ִ בּי, ְר ְצוֹנך אוֹמר דּ בר ֶא חד ְלפ ֶניך. ְו ִנ ְק דּשׁ ִבּ ְכבֹ ִדי“ (שמות כט, מג) אל ִתּ ְקֵּרי ִ”בּ ְכ ִבוֹדי“ ֶא לּא ִבּ ְמכוּבּ דיי, דּבר א מר לוֹ: ֱאמוֹר. א מר לוֹ: א ֲ הרֹן היוּ לוֹ ְשׁ ֵני ב ִנים ְגּ ִדוֹלים ֵוּמתוּ ְשׁ ֵנ ֶיהם ְבּיוֹם ֶזה א מר ה קּדוֹשׁ בּ ְרוּך הוּא ְלמֹ ֶשׁה, ְולֹא ְי דעוֹ עד ֶשׁ ֵמּתוּ ְבּ ֵני א ֲ הרֹן, ֵכּיון ֶא חד ְו ִק ֵבּל ֲע ֵל ֶיהם תּ ְ נ ִחוּמין, ֶשׁ ֶנּ ֱא מר ”וִ יּדֹּם א ֲ הרֹן“, ֵאין ְשׁ ִת יקה ֶאלּא ֶשׁ ֵמּתוּ ְבּ ֵני א ֲ הרֹן א מר לוֹ: א ֲ הרֹן א ִחי לֹא ֵמתוּ בּ ֶנ יך ֶא לּא ְלה ְ ק ִדּישׁ ְשׁמוֹ תּ ְ נ ִחוּמין, ְו אף א תּה ק ֵ בּל תּ ְ נ ִחוּמין (אבות דרבי נתן יד, ו): ֶשׁל ה קּדוֹשׁ בּ ְרוּך הוּא, ֵכּיון ֶשׁיּ דע א ֲ הרֹן ֶשׁבּ ניו ְי ֵדוּעי מקוֹם ֵהן שׁת ק When R’ Yochanan ben Zakkai’s son died, his students ְו ִק ֵבּל שׂ כר, ֶשׁ ֶנּ ֱא מר ”וִ יּדֹּם א ֲ הרֹן“ (זבחים קטו:): Moshe told Aharon that Hashem had said earlier that He attempted to comfort him. One of them quoted our pa- would be sanctified through those who are nearest [Him]. suk, saying that Aharon’s silence means that he had been There is a disagreement about what this means. comforted. According to one opinion, it refers to the warning de- If Aharon was comforted even though he lost two great livered at Mount Sinai22 to the Kohanim who came close sons on the same day, R’ Yochanan ben Zakkai should also
19. Below, 21:9. 20. Below, 10:6. 21. One of the rules used in the Oral Law to understand the Torah’s intent is gezeirah shavah: Where similar words (or sometimes words with similar meanings) appear in different places, the reference links the pesukim so that they shed light on one another. A gezeirah shavah must be based on a tradition handed down from Sinai. 22. Shemos 19:22. 23. Ibid. 29:43. 24. See Schottenstein Edition, notes 26-27.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 226 / ספר ויקרא פרשת שמיני י / ד־ז
ד ַו ִיּ ְק רא מֹ ֶ֗שׁה ֶא B ל־מישׁ ֵ אל֙ ְוP אל ֶא ְלצ ֔ פן ְבּ5 ני ֻע ִזּ יאל ֣דֹּד א ֲה֑רֹן ד ְוּק רא מֹ ֶשׁה ְל ִמישׁ ֵאל ְוּל ֶא ְלצ פן ְבּ ֵני ֻע ִזּ ֵיאל אח ֲא ִבוּהי ְדא ֲ הרֹן ו ֲ א מר ְלהוֹן ַו ֣יֹּ ֶאמר ֲא ֵל ֶ֗הם * ִ֠קְר ֞בוּ ְשׂ ֤אוּ ֶא ֲת־א ֵח ֶיכם֙ ֵמ. את ְפּ3 נ ַי־ה ֔קֹּ ֶדשׁ ְקִריבוּ טוּלוּ ית ֲא ֵחיכוֹן ִמן ֳק דם א ֵ פּי ֶא ִל־מ ֖חוּץ למּ ֲחI נה: ה ַו ִיּ ְקְר ֗בוּ ַו ִיּשּׂ ֻ אם֙ ְבּ ֻכ ֳתּ ֹנ ֔תם ֶא ִל־מ ֖חוּץ ְקוּד שׁא ְל ִמבּ רא ְלמ ְ שִׁר יתא: ה ְוּקִריבוּ ְוּנט ֻלנּוּן ְבּ ִכ ֻתּ ֵניהוֹן ְל ִמבּ רא ְלמ ְ שִׁריתא למּ ֲח נה כּ ֲאU שׁר ִדּl בּר מIֹ שׁה: ו ַו ֣יֹּ ֶאמר מPֹ שׁה ֶאל־א ֲה ֡רֹן ְוּל ֶא ְלע ָ זר֩ ְכּמא ִדי מ ִ לּיל מֹ ֶשׁה: ו ו ֲ אמ ר מֹ ֶשׁה ְלא ֲ הרֹן ְוּל ֶא ְלעזר ְוּל ִאיתמר ְבּ ִנוֹהי ְוּלB אית ֨ מר | בּ ֜ ניו G ר ֵאשׁ l יכם א ִל־תּ ְפ רעוּ | ִוּב ְג ֵד _ יכם ֽלֹ ִא־ת ְפ ֨רֹמוּ֙ ֵר ֵישׁיכוֹן לא ְת רבּוּן ֵפּ רוּע ְוּל ֵבוּשׁיכוֹן ְו ֣לֹא ת ֻ ֔ מתוּ ְו> על כּל־ה Gֵע; דה ִי ְק ֑צֹף ו ֲא ֵח ֶיכם֙ כּ . ל־בּית ִי ְשׂר ֵ ֔ אל לא ְתב ְ זּעוּן ְולא ְתמוּתוּן ְוע ל כּל ְכּ ִנ ְשׁ תּא ְי ֵהא ְרוּגזא ו ֲ א ֵחיכוֹן כּל ֵבּית ִי ְבכּוּ֙ ֶאת־ה ְשֵּׂר ֔פה ֲאU שׁר ָשׂ> רף ֽיהוה: ז ִוּמ ֶ֩פּתח֩ ֹ֨א ֶהל ֵ֜מוֹעד ִי ְשׂר ֵאל ִי ְבכּוּן ית ְי ֵק ְד תּא ִדּי ִאוֹקיד ֤לֹא ת 3ְצאוּ֙ ֶפּן־תּ ֻ ֔ מתוּ ִכּי־שׁ ֶ`מן ִמ ְשׁ> חת ֖יהוה ֲע ֵל יכם ַויּ ֲע ֖שׂוּ ְיי: ז ִוּמ ְתּ רע מ ְ שׁכּ ן ִז ְמנא לא ִת ְפּקוּן ִדּ ְילמא ְתמוּתוּן ֲאֵרי ְמשׁ ח ְרבוּתא ִכּ ְד> בר מIֹ שׁה: פ דיי ֲע ֵליכוֹן ו ֲ ע בדוּ ְכּ ִפ ְתגּ מא ְדמֹ ֶשׁה:
* הקורא יטעים הגרשים קודם התלישא
רש“י (ד) דֹּד א ֲהרֹן. ֻע ִזּ ֵיאל ֲא ִחי ע ְמ ָרם ָהָיה, ֶשׁ ֶנּ ֱא מר ְ”וּבֵני ְק ָהת וגו‘ ” (שמות ו, ִנ ְכְנסוּ ְל ְתוֹך ְחוֹט ֵמ ֶיהם (תורת כהנים שם כז; סנהדרין נב.): (ו) אל ִתּ ְפ ָרעוּ. יח): ְשׂאוּ ֶאת ֲא ֵח ֶיכם וגו‘. ְכּ ָא ָדם ָה ֵאוֹמר ל ֲח ֵבירוֹ: ה ֲע ֵבר ֶאת ה ֵמּת ִמ ִלּ ְפֵני אל ְתּגְדּלוּ ֵשׂ ָער, ִמ ָכּאן ֶשׁ ָא ֵבל ָאסוּר ְבּ ִת ְס ֶפּוֹרת (מועד קטן יד:), ֲא ָבל א ֶתּם אל הכּ ָלּה, ֶשׁלֹּא ְלע ְר ֵבּב ֶאת ה ִשּׂ ְמ ָחה (ויקרא רבה כ, ד; כתובות יז.): (ה) ְבּ ֻכ ֳתּ ֹנ ָתם. ְתּע ְר ְבּבוּ ִשׂ ְמ ָחתוֹ ֶשׁל ָמקוֹם: ְולֹא ָת ֻמתוּ. ָהא ִאם תּ ֲעשׂוּ ֵכן ָתּמוּתוּ (תורת ֶשׁל ֵמ ִתים, ְמל ֵמּד ֶשׁלֹּא ִנ ְשׂ ְרפוּ ִבְּגֵד ֶיהם ֶא ָלּא ִנ ְשׁ ָמ ָתם, ְכּ ִמין ְשֵׁני ִחוּטין ֶשׁל ֵאשׁ כהנים שם מא): ו ֲא ֵח ֶיכם ָכּל ֵבּית ִי ְשׂ ָר ֵאל. ִמ ָכּאן ֶשָׁצּ ָר ָתן ֶשׁל תּ ְל ִמ ֵידי ֲח ָכ ִמים be comforted for the loss of his son (Avos DeRabbi Nassan Sheloshim ר ֵאשׁ ֶיכם אל ִתּ ְפ רעוּ. ְשׁלֹ ִשׁים יוֹם ְמנ לן? י ִליף ֶפּ רע ֶפּ רע ִמנּ ִזיר. ְכּ ִתיב .(14:6 ה כא ”ר ֵאשׁ ֶיכם אל ִתּ ְפ רעוּ“, ְוּכ ִתיב התם (במדבר ו, ה) ”גֵּ דּל ֶפּ רע ְשׂע ר ויֹּ ֶאמר מֹ ֶשׁה ֶאל א ֲהרֹן ְוּל ֶא ְלע זר ְוּל ִאיתמר רֹאשׁוֹ“, מה ְלּה לּן ְשׁלֹ ִשׁים, אף כּאן ְשׁלֹ ִשׁים (מועד קטן יט:): Moshe said to — .6 Aharon and to his sons Elazar and Isamar. On the first day that Aharon and his sons served as Ko- Who’s First? hanim, Nadav and Avihu, two of Aharon’s sons, performed ,an unauthorized service in the Mishkan and died. Here ויֹּ ֶאמר מֹ ֶשׁה ֶאל א ֲהרֹן ְוּל ֶא ְלע זר ְוּל ִאית מר. ִבּ ְגדוּלּה מ ְ ת ִח ִילין ִמן -Moshe is telling Aharon and his remaining sons not to ob ה גּדוֹל, ֶשׁ ֶנּ ֱא מר ”ו יֹּ ֶאמר מֹ ֶשׁה ֶאל א ֲ הרֹן ְוּל ֶא ְלעזר ְוּל ִאית מר“ (תענית טו:): After the serpent led Adam and Chavah to sin, Hashem serve the standard laws of mourning. cursed them, beginning with the serpent, who was the least We have a basis in our pasuk for the length of time a important. mourner may not cut his hair. Our pasuk mentions Aharon before his surviving sons, Moshe told Aharon and his sons to let their grow (tifra’u). 25 Elazar and Isamar. We learn from this that when we are not The pasuk about a nazir says, the growth of the hair talking about a misfortune (in this case Moshe was tell- (pera) on his head shall grow. The words tifra’u and pera ing them commandments), we should mention the most are forms of the same root word. prominent person first (Taanis 15b). The basic length of a nazir’s vow is thirty days. Similarly, a mourner may not cut his hair or shave for thirty days .(Do not let the hair of your heads (Moed Katan 19b — ר ֵאשׁ ֶיכם אל ִתּ ְפ רעוּ grow. No Haircuts ר ֵאשׁ ֶיכם אל ִתּ ְפ רעוּ. א ֵבל אסוּר ְבּ ִת ְס ֶפּוֹרת. ִמ ְדּקא מר ְלהוּ ר ֲ חמ נא ִל ְב ֵני FROM THE SEFER HACHINUCH א ֲ הרֹן ”ר ֵאשׁ ֶיכם אל ִתּ ְפ רעוּ“, ִמ ְכּ לל ְדּ ֵכוּלּי ע ְל מא אסוּר (מועד קטן יד:): מצוה קמט: ֶשׁלֹּ א ִי כּ ְנסוּ ה ֹכּ ֲה ִנים ל ִמּ ְק דּשׁ ְמ ֻג ְדּ ֵלי ֵשׂ ער Mitzvah 149: The Prohibition Upon Kohanim to Enter On the first day that Aharon and his sons served as Ko- the Beis HaMikdash with Overgrown Hair hanim, Nadav and Avihu, two of Aharon’s sons, performed The Kohanim are commanded not to enter the Beis an unauthorized service in the Mishkan and died. HaMikdash with their hair grown long in the manner of Here, Moshe is telling Aharon and his remaining sons mourners, even when they are not in mourning. not to observe the standard laws of mourning, instructing them not to refrain from cutting their hair.
25. Bamidbar 6:5. A nazir is someone who has made a vow that prohibits him from eating or drinking grapes or grape products, cutting his hair, or contaminating himself through contact with a dead body.
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4 Moshe summoned Mishael and Eltzaphan, sons of Aharon’s uncle Uzziel, and said to them, ‘‘Approach, carry your brothers out of the Sanctuary to the outside of the camp.’’ 5 They approached and carried them by their Tunics to the outside of the camp, as Moshe had spoken. 6 Moshe said to Aharon and to his sons Elazar and Isamar, ‘‘Do not let the hair of your heads grow and do not rend your garments that you not die and He become wrathful with the entire assembly; and your brethren the entire House of Israel shall bewail the conflagration that HASHEM ignited. 7 Do not leave the entrance of the Ohel Moed lest you die, for HASHEM’s oil of anointment is upon you’’; and they carried out Moshe’ bidding.
And your — ו ֲא ֵח ֶיכם כּל ֵבּית ִי ְשׂר ֵאל ִי ְבכּוּ ֶאת ה ְשּׂ ֵרפה Since the Torah had to permit them to cut their hair while they were in mourning for Nadav and Avihu, we see that 26 brethren the entire House of Israel shall bewail other mourners are not to cut their hair (Moed Katan 14b). the conflagration. ִוּב ְג ֵד ֶיכם לֹא ִת ְפרֹמוּ — And do not rend your garments. Mourning for All ו ֲא ֵח ֶיכם כּל ֵבּית ִי ְשׂר ֵאל ִי ְבכּוּ ֶאת ה ְשּׂ ֵר פה. תּנוּ ר בּ נן: ְכּ ֶשׁ ֵמּתוּ בּ ניו ֶשׁל FROM THE SEFER HACHINUCH ר ִ בּי ִי ְשׁמ ֵעאל ִנ ְכ ְנסוּ אְ רבּעה ְז ֵק ִנים ְלנ ֲ חמוֹ. . . נ ֲ ענה ר ִ בּי טְ רפוֹן ְוא מר: מצוה קנ: ֶשׁלֹּ א ִי כּ ְנסוּ ה ֹכּ ֲה ִנים ל ִמּ ְק דּשׁ ְק ֵרוּעי ְב ג ִדים ”ו ֲ א ֵח ֶיכם כּל ֵבּית ִי ְשׂר ֵאל ִי ְבכּוּ ֶאת ה ְ שֵּׂר פה“. ו ֲ הלֹא ְדּבִרים קל ו ֶחוֹמר, וּמ ה נּדב ו ֲ א ִביהוּא ֶשׁלֹּא עשׂוּ ֶאלּא ִמ ְצוה א חת, ִדּ ְכ ִתיב (לעיל ט, ט) Mitzvah 150: The Prohibition Upon Kohanim to Enter ”ו יּ ְ קִרבוּ ְבּ ֵני א ֲ הרֹן ֶאת ה דּם ֵא ליו, כּ ְך, בּ ניו ֶשׁל ר ִ בּי ִי ְשׁמ ֵעאל על א ח ת the Beis HaMikdash in Rent Garments כּ מּה ְוכ מּה (מועד קטן כח:): Tearing the Clothes Soon after the death of one son, R’ Yishmael suffered the לֹא ִת ְפרֹמוּ. א ֵבל ח יּיב ִבּ ְקִר יעה, ְדּקא מר ְלהוּ ר ֲ חמנא ִל ְב ֵני א ֲ הרֹן ”לֹא (loss of another. His teachers (R’ Tarfon and other Sages ִת ְפרֹמוּ“, ִמ ְכּ לל ְדּ ֵכוּלּי ע ְל מא ִמיחְ יּ ֵיבי (מועד קטן טו.): came to console him a second time for the loss of a son. R’ On the first day that Aharon and his sons served as Ko- Yishmael felt bad that his teachers were troubled to come hanim, Nadav and Avihu, two of Aharon’s sons, performed to him twice. This is how the first of the Sages, R’ Tarfon, an unauthorized service in the Mishkan and died. consoled him. Moshe is instructing Aharon and his remaining sons not In our pasuk, Hashem says that the entire nation should to tear their garments. Since the Torah had to tell them mourn for Nadav and Avihu.28 Now, before they died that this while they were in mourning for Nadav and Avihu, we day, Nadav and Avihu performed only the one mitzvah of learn that all other mourners must tear their clothes (Moed carrying the blood from one of the offerings to Aharon.29 Katan 15). R’ Tarfon told R’ Yishmael, if Nadav and Avihu deserved ,That you not die. such honor for doing only one mitzvah before they died — ְולֹא ת ֻמתוּ certainly your sons, who had done many mitzvos, deserve Good Mourning the same honor (Moed Katan 28b).30 ִוּמ ֶפּ תח ֹא ֶהל ֵמוֹעד לֹא ֵת ְצאוּ. . ִ.כּי ֶשׁ ֶמן ִמ ְשׁ חת ה‘ ֲע ֵל ֶיכם ְולֹא ת ֻמתוּ. א ֵבל ֶשׁלֹּא פּ רע ְו ֶשׁלֹּא ֵפּ ירם ח יּיב ִמ יתה, ֶשׁ ֶנּ ֱא מר ”ר ֵאשׁ ֶיכם — .7 אל ִתּ ְפ רעוּ ִוּב ְג ֵד ֶיכם לֹא ִת ְפרֹמוּ ְולֹא ת ֻמתוּ“, הא א ֵ חר ֶשׁלֹּא פּ רע ְו ֶשׁלֹּא Do not leave the entrance of the Ohel Moed…for ֵפּ ירם ח יּיב ִמיתה (מועד קטן כד.): Hashem’s oil of anointment is upon you. On the first day that Aharon and his sons served as Ko- hanim, Nadav and Avihu, two of Aharon’s sons, performed FROM THE SEFER HACHINUCH מצוה קנא: ֶשׁלֹּ א ֵי ְצאוּ ה ֹכּ ֲה ִנים ִמן ה ִמּ ְק דּשׁ ִבּ ְשׁ עת ֲע בוֹדה .an unauthorized service in the Mishkan and died The simple meaning of our pasuk is that Aharon and Mitzvah 151: The Prohibition Upon Kohanim to Leave his sons were being told not to keep the normal mourning the Beis HaMikdash During the Avodah practices, and they will not die. This indicates that if they were to mourn in public at this time, they would die. Shivah The pasuk also implies that if Aharon and his sons On the eighth day of the miluim (inauguration) ceremo- would not keep the normal mourning practices they would ny, Nadav and Avihu, two of Aharon’s sons, performed an not die, but another mourner who cuts his hair or does not unauthorized service in the Mishkan and died. ִכּי ֶשׁ ֶמן ִמ ְשׁ חת ה‘ ֲע ֵל ֶיכם. ְכּ ֵשׁם ֶשׁ ִנּ ְתרִ וּ ֶיתם ְבּ ֶשׁ ֶמן ה ִ מּ ְשׁ חה כּל ִשׁ ְב עה, tear his clothes will suffer death at the hands of Heaven ְ כּך א ֶ תּם שׁ ְ מּרוּ על ֲא ֵח ֶיכם כּל ִשׁ ְבעה (ירושלמי מועד קטן ג, ה): Moed Katan 24a).27)
26. See Schottenstein Edition, note 54. 27. See Schottenstein Edition, note 7. 28. On the eighth day of the miluim (inauguration) ceremony, Nadav and Avihu, two of Aharon’s sons, performed an unauthorized service in the Mishkan and were burned to death by a fire from Heaven. 29. See above, 9:9. 30. See Schottenstein Edition, note 36.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 228 / ספר ויקרא פרשת שמיני י / ח־י
ח ַו ְיד. בּר ֔יהוה ֶאל־א ֲה֖רֹן ֵל ֽאמֹר: ט י ִין ְ ו ֵשׁ ֞כר א .ל־תּ ְשׁ ְתּ | אתּה | וּבP ניך ח וּמ ִ לּיל ְיי ְלא ֲ הרֹן ְל ֵמ ימר: ט ֲח מר ְוּמרֵ וּי לא ִת ְשׁ ֵתּי א ְ תּ ְוּב נ ְיך ִעמּ ְך ְבּ ֵמע ְ לכוֹן ִא ֗תּ ְך ְבּ ֽבֹ ֲא` כם ֶא ֥ ֹל־א ֶהל מוֹעד ְו ֣לֹא ת מתוּ ֻח קּת ;עוֹלם ְלדֹֽרֹ ֵת I יכם: ְלמ ְ שׁ כּן ִז ְמנא ְולא ְתמוּתוּן ְקים עלם ְלדֵריכוֹן: י ְוּלא ְ פרשׁא ֵבּין ְקוּדשׁא י ֽוּ ְלה ְב ִ ֔דּיל בּ5ין ַה ֖קֹּ ֶדשׁ וּב.ין ה ֑ ֹחל וּב5ין הטּ מא וּב5ין הטּ ֽ הוֹר: ֵוּבין ֻח לּא ֵוּבין ְמסא בא ֵוּבין דּ ְ כ יא:
רש“י ֶמוּטּ ֶלת על ה ֹכּל ְל ִה ְתא ֵבּל ָבּהּ (מועד קטן כח:): (ט) י ִין ְו ֵשׁ ָכר. יִין ֶדּ ֶר ְך ִשׁ ְכרוּתוֹ ְבּ ִקידּוּשׁ ָידִים ְורְגלִים ִבּ יאת ֹא ֶהל ֵמוֹעד (שמות ל, כ), מה ְלּה ָלּן ָע ָשׂה ִגּ ישׁת ִמ ְז ֵבּח (תורת כהנים פרשתא א, ב; כריתות יג:): ְבּבֹ ֲא ֶכם ֶאל ֹא ֶהל ֵמוֹעד. ֵאין ִלי ְכּ ִב יאת ֹא ֶהל ֵמוֹעד, אף ָכּאן ָע ָשׂה ִגּ ישׁת ִמ ְז ֵבּח ְכּ ִב יאת ֹא ֶהל ֵמוֹעד (תורת כהנים ֶא ָלּא ְבּ ָבוֹאם ל ֵה ָיכל, ְבִּג ְשׁ ָתּם ל ִמּ ְז ֵבּח ִמנִּין. ֶנ ֱא מר ָכּאן ִבּ יאת ֹא ֶהל ֵמוֹעד ְוֶנ ֱאמר שם ד): (י) ְוּל ה ְב ִדּיל. ְכּ ֵדי ֶשׁתּ ְב ִדּילוּ ֵבּין ֲע ָבוֹדה ְק ָדוֹשׁה ְל ְמ ֶחוּלּ ֶלת. ָהא ָלמ ְד ָתּ,
Our pasuk is one of the sources for the seven-day mourn- Now if the pasuk says that a Kohen may not enter the why ,( ֵשׁכר) ing period. Even though Aharon and his sons were told not Ohel Moed after drinking any intoxicating drink to keep the usual laws of mourning,31 they were command- does it have to say that he may not enter after drinking ?(י ִ ין) ed to remain in the Mishkan as a sign of mourning. The wine pasuk continues, for Hashem’s oil of anointment is upon you. There are three opinions on what these two words mean: -re ( ֵשׁכר) The pasuk is comparing the mourning period to the G According to one opinion, the word sheichar anointing oil. The Kohanim were anointed for the seven fers specifically to the amount and type of wine that days of the miluim (inauguration) ceremony.32 Just as intoxicates. This means that if a Kohen enters after hav- the period of the anointing oil lasted seven days, so the ing drunk a revi’is33 of wine that has aged at least forty mourning period should be for seven days (Yerushalmi days, he is punished with death at the hands of Heav- wine, teaches that the Kohen ,(י ִ ין) Moed Katan 3:5). en.34 The word yayin Wine and intoxicating is not allowed to enter the Ohel Moed after he drank — י ִין ְו ֵשׁ כר אל ֵתּ ְשׁ ְתּ. . . ְולֹא ת ֻמתוּ .9 beverage you shall not drink…that you not die. any amount of wine, even straight from the press. Even though one is not intoxicated from this grape juice, he FROM THE SEFER HACHINUCH still violates a negative prohibition for going into the Ohel Moed.35 מצוה קנב: ֶשׁלֹּ א ְל ִה כּ ֵנס ְשׁ ֵתוּיי י ִין בּ ִמּ ְק דּשׁ ְו ֵכן ֶשׁלֹּ א ֶיוֹרה שׁתוּי Mitzvah 152: The Prohibition to Enter the Beis HaMik- G This opinion understands the word sheichar to be re- dash or Issue Halachic Rulings After Drinking Wine ferring exclusively to wine, because of a gezeirah sha- We are commanded that one who drank wine [or is intoxicat- vah.36 The Torah uses the word sheichar in the pasuk ed by another beverage] must refrain from entering the Beis about a nazir,37 who is forbidden to drink wine but may HaMikdash. Similarly, we are commanded to refrain from is- drink other intoxicating beverages. Just as the word suing a ruling in any matter of Torah law after such drinking. sheichar in the pasuk about a nazir means only wine, so the sheichar in our pasuk means only wine. means wine (י ִ ין) Two Words, Three Opinions G The second opinion holds that yayin that can intoxicate (a revi’is of forty-day old wine), and י ִין ְו ֵשׁ כר אל ֵתּ ְשׁ ְתּ. יכוֹל ֲא ִפילּוּ כּל ֶשׁהוּא, ֲא ִפילּוּ ִמ ִגּתּוֹ? תּ ְ למוּד לוֹמ ר means all intoxicating drinks other than ( ֵשׁכר) sheichar ְ”ו ֵשׁ כר“, ֵאין אסוּר ֶאלּא ְכּ ֵדי ְלשׁ ֵ כּר. ְוכ מּה ְכּ ֵדי ְלשׁ ֵ כּר? ְר ִב ִיעית י ִ ין ֶבּן wine. The pasuk is teaching that if the Kohen enters the אְ רבּ ִעים יוֹם. ִאם ֵכּן מה תּ ְ למוּד לוֹמר ”י ִ ין“? לוֹמר ְלך, ֶשׁ ְמּוּזהִרין ע ליו Ohel Moed after drinking wine he is punished with death כּל ֶשׁהוּא, ְוּמוּזהִרין ע ליו ִמ ִגּתּוֹ. ר ִ בּי ְי הוּדה ֵאוֹמר: ”י ִ ין“, ֵאין ִלי ֶא לּא י ִ ין, at the hands of Heaven. If he enters after drinking any ְשׁ אר ְמשׁ ְ כִּרין ִמנִּ ין? תּ ְ למוּד לוֹמר ְ”ו ֵשׁ כר“. ִאם ֵכּן מה תּ ְ למוּד לוֹמר ”י ִ ין“? על ה יּ ִ ין ְבּ ִמ יתה, ְו על ְשׁ אר ְמשׁ ְ כִּרין ְבּא ְ זה רה. ר ִ בּי ֶא ְלעזר ֵאוֹמר: ”י ִ ין א ל other intoxicating beverage, he is punished with malkus ְ .(lashes) ֵתּ ְשׁ ְתּ ְו ֵשׁ כר“, אל ִתּ ְשׁ ֵתּהוּ ְכּ ֶדֶרך ִשׁ ְכרוּתוֹ, הא ִאם ִה ְפ ִסיק בּוֹ, אוֹ נת ן is ( ֵשׁכר) G The third opinion holds that the word sheichar ְלתוֹכוֹ מ ִ ים כּל ֶשׁהוּא פּטוּר (כריתות יג:): (י ִ ין) not a second item. Rather, it is teaching what yayin י ִין ְו ֵשׁ כר אל ֵתּ ְשׁ ְתּ. ְור ִ בּי ִשׁ ְמעוֹן ה ְ יינוּ ט ְ ע מא ְדּכת ב (במדבר ו, ג) ֵ”שׁ כר“, means — drinking wine in an intoxicating manner. This ְל א ֵלּוּפי ֵשׁכר ֵשׁכר ְל ִמ ְק דּשׁ. ִדּ ְכ ִתיב ”י ִ ין ְו ֵשׁכר א ל ֵתּ ְשׁ ְתּ א תּה וּב ֶניך ְ means that the Kohen drank undiluted wine, without ִאתּך“, מה גּ ֵ בּי נ ִזיר י ִ ין הוּא ְד ִל ְיתּ סר, ֲאבל ְשׁ אר מ ְ שׁ ִקין לֹא, אף גּ ֵ בּי pausing (and, of course, a revi’is that is at least forty ִמ ְק דּשׁ נ ִ מּי, י ִ ין הוּא ְדּ ִל ְיתּ סר ֲא בל ְשׁ אר מ ְ שׁ ִקין ה ִ מּ ְשׁתּ ְ כִּרין לֹא (נזיר ד.): Our pasuk says that a Kohen may not enter the Ohel days old). If he diluted the wine with water or paused Moed to do an avodah (sacrificial service) after he drank while he was drinking it, he is completely exempt from .(an intoxicating drink. punishment (Kereisos 13b; Nazir 4a ,( ֵשׁכר) wine, or sheichar ,(י ִ ין) yayin
31. See above, pasuk 6. 32. See Shemos 28:41, 29:35, and above, 8:35. 33. A revi’is is a fourth of a log, equal to one-and-a-half eggs, or three to four ounces. 34. See discussion below, “Drinking Kills.” 35. Not only is he not punished with death, he also does not receive malkus (lashes) for this violation. See Schottenstein Edition, note 17. 36. See note 21. 37. Bamidbar 6:3. A nazir is someone who has made a vow that prohibits him from eating or drinking grapes or grape products, cutting his hair, or contaminating himself through contact
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The command- 8 H ASHEM spoke to Aharon saying: 9 Wine and intoxicating beverage you shall ments to not drink, you and your sons with you, when you come to the Ohel Moed, that you Aharon against 10 intoxicants not die — this is an eternal decree for your generations. In order to distinguish between the sacred and the profane, and between the contaminated and the pure,