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Acharei Mot 2021 Source Sheet by Dahlia Bernstein

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Acharei Mot 2021 Source Sheet by Dahlia Bernstein 1 Acharei Mot 2021 Source Sheet by Dahlia Bernstein ויקרא ט״ז:א׳-ה׳ Leviticus 16:1-5 ַו ְי ַד ֵּ֤בר יי ֶאל־מֹׁ ֶ֔שה ַא ֲח ֵ ֣רי ֔מ ֹות ׁ ְש ֵ֖ני ְּב ֵ֣ני ַא ֲה ֑רֹן ְּב ָק ְר ָב ָ ֥תם The LORD spoke to Moses after the death of ִל ְפ ֵני־יי ַו ּיָ ֻמֽתוּ׃ ַו ּ֨יֹא ֶמר יי ֶאל־מֹׁ ֶ֗שה ַּד ֵּב ֮ר ֶאל־ ַא ֲה ֣רֹן the two sons of Aaron who died when they ָא ִחי ָ֒ך ְו ַאל־יָ ֤בֹא ְב ָכל־ ֵע ֙ת ֶאל־ ַה ּ ֔קֹ ֶד ׁש ִמ ֵּ֖בית ַל ּ ָפ ֑רֹ ֶכת .drew too close to the presence of the LORD ֶאל־ ְּפ ֵ֨ני ַה ַּכ ּ ֜פֹ ֶרת ֲא ׁ ֶ֤שר ַעל־ ָה ָארֹ ֙ן ְו ֣לֹא יָ ֔מוּת ִּ֚כי ֶּבֽ ָע ָ֔נן The LORD said to Moses: Tell your brother ֵא ָר ֶ ֖אה ַעל־ ַה ַּכ ּפֹֽ ֶרת׃ ְּב ֛זֹאת יָ ֥בֹא ַא ֲה ֖רֹן ֶאל־ ַה ּ ֑קֹ ֶד ׁש ְּב ַ֧פר Aaron that he is not to come at will into the ֶּבן־ ָּב ָ ֛קר ְל ַח ָּ֖טאת ְו ַ ֥א ִיל ְלעֹ ָלֽה׃ ְּכתֹֽ ֶנת־ ַּ֨בד ֜קֹ ֶד ׁש ִי ְל ָּ֗ב ׁש Shrine behind the curtain, in front of the וּ ִמֽ ְכ ְנ ֵסי־ ַב ֮ד ִי ְה ֣יוּ ַעל־ ְּב ָׂשר ֹ֒ו וּ ְב ַא ְב ֵ֥נט ַּב ֙ד ַי ְח ּ֔גֹר וּ ְב ִמ ְצ ֶ֥נ ֶפת cover that is upon the ark, lest he die; for I ַּ֖בד ִי ְצ ֑נֹף ִּב ְג ֵדי־ ֣קֹ ֶד ׁש ֵ֔הם ְו ָר ַ ֥חץ ַּב ַּ ֛מ ִים ֶאת־ ְּב ָׂש ֖ר ֹו וּ ְל ֵב ׁ ָשֽם׃ appear in the cloud over the cover. Thus only וּ ֵמ ֵ ֗את ֲע ַד ֙ת ְּב ֵ֣ני ִי ְ ׂש ָר ֵ ֔אל ִי ַּ ֛קח ׁ ְש ֵנֽי־ ְ ׂש ִעי ֵ ֥רי ִע ִ֖זּים ְל ַח ָּ֑טאת shall Aaron enter the Shrine: with a bull of the ְו ַ ֥א ִיל ֶא ָ ֖חד ְלעֹ ָלֽה׃ herd for a sin offering and a ram for a burnt offering.— He shall be dressed in a sacral linen tunic, with linen breeches next to his flesh, and be girt with a linen sash, and he shall wear a linen turban. They are sacral vestments; he shall bathe his body in water and then put them on.— And from the Israelite community he shall take two he-goats for a sin offering and a ram for a burnt offering. רש"י על ויקרא ט״ז:א׳:א׳ Rashi on Leviticus 16:1:1 וידבר יי אל משה אחרי מות שני בני אהרן וגו'. ַמה AND וידבר ה' אל משה אחרי מות שני בני אהרן וגו' ַּת"ל? ָהיָה ַר ִּבי ֶא ְל ָע ָזר ֶּבן ֲע ַז ְריָה מ ֹו ׁ ְשל ֹו ָמ ׁ ָשל ְלח ֹו ֶלה THE LORD SPOKE UNTO MOSES AFTER ׁ ֶש ִּנ ְכ ָנס ֶא ְצל ֹו ר ֹו ֵפא, ָא ַמר ל ֹו ַאל ּתֹא ַכל צ ֹו ֵנן ְו ַאל THE DEATH OF THE TWO SONS OF ִּת ׁ ְש ַּכב ְּב ַט ַחב; ָּבא ַא ֵחר ְו ָא ַמר ל ֹו ַאל ּתֹא ַכל צ ֹו ֵנן ְו ַאל AARON etc. —What is this statement ִּת ׁ ְש ַּכב ְּב ַט ַחב ׁ ֶש ּלֹא ָתמוּת ְּכ ֶד ֶר ְך ׁ ֶש ֵּמת ְּפל ֹו ִני, ֶזה ֵז ְרז ֹו intended to tell us? (i. e. why is it at all stated י ֹו ֵתר ִמן ָה ִרא ׁש ֹון, ְל ָכ ְך ֶנ ֱא ַמר ַא ֲח ֵרי מ ֹות ׁ ְש ֵני ְּב ֵני when God spoke this to Moses?) Rabbi Elazar ַא ֲהרֹן: ben Azariah illustrated this by a parable: It may be compared to the case of a sick person whom the physician visited. He (the physician) said to him: “Do not eat cold things nor sleep in a damp place!" Another physician came and said to him: “Do not eat cold things, nor sleep in a damp place so that thou mayest not die as Mr. So-and-so died!" Certainly this (the latter) put him on his guard more than the former; that is why Scripture states “after the death of the two sons of Aaron" (Sifra, Acharei Mot, 2 Section 1 3). אבן עזרא על ויקרא ט״ז:א׳:א׳ Ibn Ezra on Leviticus 16:1:1 אחרי מות. אחרי שהזהיר את ישראל שלא ימותו AFTER THE DEATH. After God warned אמר השם למשה שיזהיר גם לאהרן שלא ימות כאשר .Israel not to incur the death penalty1In Lev מתו בניו וזאת הפרשה לאות כי בני אהרן הכניסו He also told Moses to caution Aaron not .15:31 הקטורת לפנים מהפרכת: to die as his sons died.2See Lev. 10:1,2. This section is proof that the sons of Aaron brought the incense within the veil.3Into the Holy of Holies. The veil separated the Holy of Holies and the rest of the tabernacle. Our chapter relates that after Aaron’s sons died, God told Moses to caution Aaron against entering the Holy of Holies so as not to die as his sons did. The implication of the latter is that Aaron’s sons died because they entered the Holy of Holies. אבן עזרא על ויקרא ט״ז:א׳:ב׳ Ibn Ezra on Leviticus 16:1:2 ומלת בקרבתם שם הפעל וה״א לקרבה אל המלאכה WHEN THEY DREW NEAR.] The word] שבה תי״ו כמנהג ה״א הנקבה וטעה רבי ישועה be-korvatam (when they drew near) is an שאמר שהוא שם במשקל חכמתם: infinitive.4An ininitive with a pronoun suixed to it. Compare, le-korvah (to come unto) in to come unto the work (Ex. 36:2).5Korvatam is made up of the ininitive korvah plus the pronominal suix. The heh in le-korvah has been turned into a tav in be-korvatam as is the practice with the feminine heh.6When a feminine word ending in a heh is connected to a pronominal suix, the heh changes into a tav. Rabbi Joshua,7A Karaite Bible commentator. who says that be-korvatam is a noun following the paradigm of chokhmatam (their wisdom) (Jer. 49:7),8That is; korvatam is made up of the noun korvah plus a pronominal suix. errs. חזקוני, ויקרא ט״ז:א׳:א׳ Chizkuni, Leviticus 16:1:1 אחרי מות פרש ״י מה ת ״ל וכו ׳ כלומר מה תלמוד after the death;” Rashi queries why“ ,אחרי מות לומר פסוק זה של וידבר ה ׳ אל משה אחרי מות הרי this verse was written, as we do not hear what כתיב אבתריה ויאמר ה ׳ אל משה דבר אל אהרן וגו'. G-d said to Moses, and verse 2 immediately היה ר ׳ אלעזר בן עזריה מושלו וכו ׳ זה זרזו יותר מן begins with G-d speaking to Moses again and הראשון וכו ׳ כלומר שהרי בפסוק שני כתוב ולא ימות telling him to tell Aaron that entrance to the 3 מה שאינו כתוב בפסוק ראשון והוא שפרש ״י ולכך Holy of Holies in the Tabernacle is not נאמר אחרי מות ואל יבוא בכל עת וגו ׳ כלומר לפי permitted at any time he so chooses. What שלא הזהירו פסוק ראשון יפה, חזר וכתב לך פסוק was missing in Rashi’s commentary is the שני להזהירו יותר. והכי איתא בתו ״כ ויאמר ה ׳ אל parable by Rabbi Elazar ben Aroch, who said משה דבר אל אהרן אחיך ואל יבא וגו ׳ ואין אנו that when a physician visits a sick person he יודעים מה נאמר לו בדבור ראשון היה ר ׳ אלעזר בן tells him not to eat certain foods, not to lie עזריה מושלו וכו ׳ זה זרזו יותר מן הראשון לכך נאמר down in wet areas, etc; subsequently someone אחרי מות שני בני אהרן. else comes into the room of the patient and tells him the same thing, but he Acharey Mot adds that if the patient does not heed this warning he is liable to die. The effect of the second person’s warning is far greater than the effect of the physician’s instructions. Rashi saw in the second verse in our portion a comparison to the second person in Rabbi Elazar ben Aroch’s parable. The Torah realised that in order to impress Aaron sufficiently with the prohibition to enter the Holy of Holies at will, he had to be warned of the consequences if he disregarded the warning. (Torat kohanim) The version there is as follows: in the second verse Moses is asked to remind Aaron that his two sons had died, because they had ignored the warning not to enter the Holy of Holies unless invited to do so. ספורנו על ויקרא ט״ז:א׳:א׳ Sforno on Leviticus 16:1:1 וידבר יי אל משה אחרי מות הנה תיבת וידבר בלשון normally, the ,וידבר ה' אל משה אחרי מות הקדש לא תפול ברוב על חלקי הדבור אבל תפול על in the Holy Tongue is not וידבר expression משך הדבור בכללו ולכן אחר לשון הדבור יבא ברוב used to describe specific parts of the verbal לשון האמירה הפרטית. אמר אם כן וידכר יי אל ,message but applies to the entire speech משה אחרי מות ויאמר אליו דבר אל אהרן אחיך characterising its nature. This is the reason ומפני שהאריך בספור אחרי מות לא כתב ויאמר ,לאמור why we find so many times the word איליו אכל חזר והזכיר האל יתברך האומר ומשה This is .וידבר after the introduction אמירה .i.e השומע. אמנם לדברי קצת מרבותינו ז''ל היו שני ויאמר אליו דבר אל why verse 2 continues with דבורים ויהיה שעור הכתוב וידבר יי אל משה ויאמר He said to him: “say to your brother ,אהרן אחיך אליו דבר אל אהרן ואל יבא ולא ימות ואחרי מות Aaron,” without a change of subject between שני בני אהרן אמר למשה דבר אל אהרן ואל יבא the two verses.
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