Chumashחומש

למשמרת לאות. לְזִכָּרוֹן שֶׁבָּחַרְתִּי בְּאַהֲרֹן לְכֹהֵן וְלֹא יִלּוֹנוּ עוֹד עַל הַכְּהֻנָּה:

למשמרת לאות TO BE KEPT AS A SIGN — i.e. as a reminder that I have chosen Aaron to be the priest and that they should therefore not murmur any more against the priesthood.

ותכל תלונתם. כְּמוֹ וּתְכַלֶּה תְּלֻנּוֹתָם; לָשׁוֹן זֶה שֵׁם מִפְעָל יָחִיד לְשׁוֹן נְקֵבָה, כְּמוֹ תְלֻנָּתָם, מרמור"יש בלעז; וְיֵשׁ חִלּוּק בֵּין תְּלֻנּוֹתָם לִתְלֻנָּתָם, תְּלֻנָּתָם תְּלֻנָּה אַחַת, תְּלֻנּוֹתָם שֵׁם דָּבָר בִּלְשׁוֹן יָחִיד וַאֲפִלּוּ הֵם תְּלֻנּוֹת הַרְבֵּה:

ותכל תלונתם is the same as וּתְכַלֶּה תלונתם, AND THOU SHALT MAKE AN END OF THEIR MURMURING. This form (תלנֹתם) is a nomen actionis (שם מפעל), singular number, feminine gender, the same as is תלונָתם; in O. F. murmures. But there is a difference in sense between תלנֹתם and תלונָתם. The word תלונָתם denotes a single act of murmuring; תלנתם is a noun with singular meaning although there may be many acts of murmuring.

כל הקרב הקרב וגו'. אֵין אָנוּ יְכוֹלִין לִהְיוֹת זְהִירִין בְּכָךְ, כֻּלָּנוּ רַשָּׁאִין לְהִכָּנֵס לַחֲצַר אֹהֶל מוֹעֵד, וְאֶחָד שֶׁיַּקְרִיב עַצְמוֹ יוֹתֵר מֵחֲבֵרוֹ וְיִכָּנֵס לְתוֹךְ אֹהֶל מוֹעֵד יָמוּת:

כל הקרב הקרב וגו׳ WHOSOEVER APPROACHETH [UNTO THE DWELLING OF THE LORD SHALL DIE] — The meaning is: “We cannot be cautious enough in this matter: we are all of us allowed to enter into the court of the appointed tent, but one who betakes himself nearer than his fellow and goes into the appointed tent itself will die!

האם תמנו לגוע. שֶׁמָּא הֻפְקַרְנוּ לְמִיתָה?:

האם תמנו לגוע means are we perhaps constantly to be freely exposed to the danger of death?

ויאמר ה' אל אהרן. לְמֹשֶׁה אָמַר שֶׁיֹּאמַר לְאַהֲרֹן, לְהַזְהִירוֹ עַל תַּקָּנַת יִשְׂרָאֵל שֶׁלֹּא יִכָּנְסוּ לַמִּקְדָּשׁ:

ויאמר ה' אל אהרן AND GOD SAID UNTO AARON — i.e. He said it to Moses that he in turn should speak to Aaron to admonish him regarding the precautions to be taken for the benefit of the Israelites in order that they might not enter the Sanctuary (cf. Rashi on Leviticus 1:1 s. v. אליו and Note thereon).

אתה ובניך ובית אביך. הֵם בְּנֵי קְהָת אֲבִי עַמְרָם:

אתה ובניך ובית אביך THOU, AND THY SONS, AND THY FATHERS HOUSE [… SHALL BEAR THE INIQUITY] — “And thy father’s house” refers to the sons of Kohath the father of Amram (whose charge it was to carry and to watch over the most holy vessels; cf. chapter Numbers IV.).

תשאו את עון המקדש. עֲלֵיכֶם אֲנִי מַטִּיל עֹנֶשׁ הַזָּרִים שֶׁיֶּחֶטְאוּ בְעִסְקֵי הַדְּבָרִים הַמְקֻדָּשִׁים הַמְּסוּרִים לָכֶם, הוּא הָאֹהֶל וְהָאָרוֹן וְהַשֻּׁלְחָן וּכְלֵי הַקֹּדֶשׁ — אַתֶּם תֵּשְׁבוּ וְתַזְהִירוּ עַל כָּל זָר הַבָּא לִגַּע:

תשאו את עון המקדש [THOU, AND THY SONS, …] SHALL BEAR THE INIQUITY OF THE SANCTUARY — upon you I impose the punishment for any strangers who may inadvertently sin in respect to the sacred objects (המקדש) which are entrusted to you, — which are the tent, the Ark, the table and the holy vessels; you have to sit down (i.e. wait there and be in readiness) and give warning to any stranger who may be about to touch the holy articles.

ואתה ובניך. הַכֹּהֲנִים:

ואתה ובניך AND THOU AND THY SONS, the priests,

תשאו את עון כהנתכם. שֶׁאֵינָהּ מְסוּרָה לַלְוִיִּם, וְתַזְהִירוּ הַלְוִיִּם הַשּׁוֹגְגִים שֶׁלֹּא יִגְּעוּ אֲלֵיכֶם בַּעֲבוֹדַתְכֶם:

תשאו את עון כהנתכם SHALL BEAR THE INIQUITY OF THY PRIESTHOOD — for it is not a charge given to the Levites; you must therefore warn the Levites who might do so inadvertently not to come near to you whilst you perform your service.

וגם אחיך. בְּנֵי גֵרְשׁוֹן וּבְנֵי מְרָרִי:

וגם את אחיך AND ALSO THY BRETHREN — i.e. the sons of Gershon and the sons of Merari.

וילוו. וְיִתְחַבְּרוּ אֲלֵיכֶם, לְהַזְהִיר גַּם אֶת הַזָּרִים מִלִּקְרַב אֲלֵיהֶם:

וילוו means THAT THEY MAY JOIN THEMSELVES UNTO THEE to warn also the strangers (the ordinary Israelites) not to come near to them.

וישרתוך. בִּשְׁמִירַת הַשְּׁעָרִים וּלְמַנּוֹת מֵהֶם גִּזְבָּרִין וַאֲמַרְכָּלִין (ספרי):

וישרתוך AND THEY SHALL MINISTER UNTO THEE by guarding the Temple gates and by appointing from among them (cf. Arakhin 11b) keepers of the Temple treasury and superintendents over these (Sifrei Bamidbar 116:1).

וזר לא יקרב אליכם. אֶתְכֶם אֲנִי מַזְהִיר עַל כָּךְ:

וזר לא יקרב אליכם AND A LAYMAN SHALL NOT APPROACH UNTO YOU — It is you whom I admonish concerning this.

ולא יהיה עוד קצף. כְּמוֹ שֶׁהָיָה כְבָר, שֶׁנֶּאֱמַר (במדבר י"ז) "כִּי יָצָא הַקֶּצֶף" (ספרי):

ולא יהיה עוד קצף THAT THERE BE NO ANGER ANY MORE as there has been already, as it is said, (Numbers 17:11) “For there is anger gone [forth from the Lord]” (Sifrei Bamidbar 116:1).

לכם מתנה נתנים. יָכוֹל לַעֲבוֹדַתְכֶם שֶׁל הֶדְיוֹט, תַּ"ל "לַה'", כְּמוֹ שֶׁמְּפֹרָשׁ לְמַעְלָה, לִשְׁמֹר מִשְׁמֶרֶת גִּזְבָּרִין וַאֲמַרְכָּלִין:

לכם מתנה נתתים TO YOU THEY ARE GIVEN AS A GIFT — I might think that they are given unto you for your private work! It, however, states, “[to you they are given as a gift] for the Lord” — meaning, as explained above (v. 2), — to keep the charge of Temple treasuries and superintendents (Sifrei Bamidbar 116:2).

עבדת מתנה. בְּמַתָּנָה נְתַתִּיהָ לָכֶם:

עבדת מתנה [I HAVE GIVEN YOUR PRIESTHOOD UNTO YOU] AS A SERVICE OF GIFT — This means as a gift have I given it to you, [and the stranger that comes near shall die].

ואני הנה נתתי לך. בְּשִׂמְחָה, לְשׁוֹן שִׂמְחָה הוּא זֶה, כְּמוֹ "הִנֵּה הוּא יֹצֵא לִקְרָאתֶךָ וְרָאֲךָ וְשָׂמַח בְּלִבּוֹ" (שמות ד'); מָשָׁל לְמֶלֶךְ שֶׁנָּתַן שָׂדֶה לְאוֹהֲבוֹ, וְלֹא כָתַב וְלֹא חָתַם וְלֹא הֶעֱלָה בְעַרְכָּאִין, בָּא אֶחָד וְעִרְעֵר עַל הַשָּׂדֶה, אָמַר לוֹ הַמֶּלֶךְ כָּל מִי שֶׁיִּרְצֶה יָבֹא וִיעַרְעֵר לְנֶגְדְּךָ, הֲרֵינִי כוֹתֵב וְחוֹתֵם לְךָ וּמַעֲלֶה בְעַרְכָּאִין, אַף כָּאן, לְפִי שֶׁבָּא קֹרַח וְעִרְעֵר כְּנֶגֶד אַהֲרֹן עַל הַכְּהֻנָּה, בָּא הַכָּתוּב וְנָתַן לוֹ כ"ד מַתְּנוֹת כְּהֻנָּה בִּבְרִית מֶלַח עוֹלָם, וְלְכָךְ נִסְמְכָה פָרָשָׁה זוֹ לְכָאן (ספרי):

ואני הנה נתתי לך AND I, BEHOLD, I HAVE ALSO GIVEN THEE [THE CHARGE OF MINE HEAVE OFFERING] with pleasure. This is suggested by the word “Behold”, for this is an expression used when something is done with pleasure, just as in, (Exodus 4:14) “Behold, he goeth forth to meet thee and when he will see thee he will rejoice in his heart!” A parable! This may be compared to a king who presented a field to his friend, but he did not write or seal a deed of gift nor did he record it in the court. When a man came and laid claim to the field, the king said to him, “It seems that anyone who wishes to do so may come and claim against you; behold, I will write and seal a deed of gift to you, and record it in the court! So here, too, because Korah came and made a claim against Aaron to the Priesthood, Scripture (God) came and gave him the twenty-four “gifts” of the priesthood as an everlasting covenant of salt (i.e. an enduring covenant). For this reason is this section recording the gifts of the priests placed here after that which narrates Korah’s rebellion (Sifrei Bamidbar 117:1).

משמרת תרומתי. שֶׁאַתָּה צָרִיךְ לְשָׁמְרָן בְּטָהֳרָה:

משמרת תרומתי [I HAVE GIVEN UNTO YOU] THE KEEPING OF MY HEAVE OFFERINGS — This means that you have to keep them in a state of purity (to guard them against uncleanness).

למשחה. לִגְדֻלָּה (שם):

למשחה means as a distinction (cf. Onkelos; Sifrei Bamidbar 117:2; Zevachim 91a).

מן האש. לְאַחַר הַקְטָרַת הָאִשִּׁים:

מן האש FROM THE FIRE — i.e., after the burning of the portions given over the fire. (The words are taken to mean: from the time when the fire has operated).

כל קרבנם. כְּגוֹן זִבְחֵי שַׁלְמֵי צִבּוּר:

כל קרבנם EVERY OFFERING OF THEIRS — for instance the sacrifices of communal feast offerings.

מנחתם חטאתם ואשמתם. כְּמַשְׁמָעוֹ:

מנחתם חטאתם ואשמם EVERY MEAL OFFERING OF THEIRS, AND EVERY SIN OFFERING OF THEIRS, AND EVERY GUILT OFFERING OF THEIRS — all these offerings should be understood in their usual meanings.

אשר ישיבו לי. זֶה גֶּזֶל הַגֵּר (שם; זבחים מ"ד):

אשר ישיבו לי WHICH THEY SHALL RENDER (more lit., which they shall return) UNTO ME — This refers to property wrongfully taken from a proselyte (which, when he has no legal heir, reverts to the priests; cf. Rashi on v. 8) (Sifrei Bamidbar 117:2; Zevachim 44b).

בקדש הקדשים תאכלנו וגו'. לִמֵּד עַל קָדְשֵׁי קֳדָשִׁים שֶׁאֵין נֶאֱכָלִין אֶלָּא בָּעֲזָרָה לְזִכְרֵי כְהֻנָּה:

בקדש הקדשים תאכלנו וגו׳ IN THE MOST HOLY PLACE THOU SHALT EAT IT etc. — This teaches with reference to the sacrifices holy in the highest degree that they must be eaten only in the fore-court and only by male priests (cf. Sifrei Bamidbar 117:2).

תרומת מתנם. הַמּוּרָם מִן הַתּוֹדָה וּמֵהַשְּׁלָמִים וּמֵאֵיל נָזִיר:

תרומת מתנם [AND THIS IS THINE:] THE HEAVE OFFERING OF THEIR GIFTS (i.e. of offerings given of their free will) — that which is set apart from the thanksgiving offering (cf. Leviticus 7:34), and from the festival offerings and from the ram of the Nazarite (Numbers 6:17).

לכל תנופת. שֶׁהֲרֵי אֵלּוּ טְעוּנִין תְּנוּפָה:

לכל תנופת [AND THIS IS THINE: THE HEAVE OFFERING OF THEIR GIFT] AS REGARDS ALL THAT FORMS A WAVE OFFERING [OF THE CHILDREN OF ISRAEL] — That the above named offerings are intended is evident, for, you see, it is these that require waving (Sifrei Bamidbar 117:2).

כל טהור. וְלֹא טְמֵאִים; דָּ"אַ: כָּל טָהוֹר לְרַבּוֹת אִשְׁתּוֹ:

כל טהור EVERY ONE THAT IS CLEAN [IN THY HOUSE SHALL EAT IT] — but not those who are unclean. Another explanation is: The expression “every one [in the house] that is clean” is intended to include his (the priest’s) wife (cf. Sifrei Bamidbar 117:2).

ראשיתם. הִיא תְּרוּמָה גְדוֹלָה:

ראשיתם THE FIRST FRUITS OF THEM [WHICH THEY SHALL GIVE UNTO THE LORD; THEM I HAVE GIVEN THEE] — This refers to the “T’rumah Gedolah” (the priest’s portion of the produce which is the first portion to be set aside from the produce; cf. Deuteronomy 18:4).

כחזה התנופה וכשוק הימין. שֶׁל שְׁלָמִים שֶׁנֶּאֱכָלִין לַכֹּהֲנִים וְלִנְשֵׁיהֶם לִבְנֵיהֶם וּלְעַבְדֵיהֶם לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד, אַף הַבְּכוֹר נֶאֱכָל לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד:

כחזה התנופה וכשוק הימין [AND THE FLESH OF THEM (of the firstborn animals) SHALL BE TO YOU] AS THE WAVE BREAST AND THE RIGHT SHOULDER of the festival offerings which may be eaten by the priests, their wives and their sons and men-servants during a period of two days and one (the intervening) night, reckoning from the day of slaughtering; so, too, the flesh of the firstborn animal sacrifice may be eaten during two days and one night (Sifrei Bamidbar 118; Zevachim 57a).

לך יהיה. בָּא רַבִּי עֲקִיבָא וְלִמֵּד, וְהוֹסִיף לְךָ הַכָּתוּב הֲוָיָה אַחֶרֶת, שֶׁלֹא תֹאמַר, כְּחָזֶה וְשׁוֹק שֶׁל תּוֹדָה שֶׁאֵינוֹ נֶאֱכָל אֶלָּא לְיוֹם וָלַיְלָה (זבחים נ"ז):

לך יהיה IT SHALL BE THINE — Rabbi Akiba came and taught: By repeating the words לך יהיה Scripture adds another “status” (more lit., state of being; i.e., it intends the status implied in the first לך יהיה to be extended), in order that you should not say that it shall be to them even as the breast and shoulder of the thanksgiving offering, which may only be eaten during one day and the following night (Sifrei Bamidbar 118; Zevachim 57a).

כל תרומת הקדשים. מֵחִבָּתָהּ שֶל פָּרָשָׁה זוֹ כְּלָלָהּ בַּתְּחִלָּה וּכְלָלָהּ בַּסּוֹף וּפָרַט בָּאֶמְצַע (עי' ספרי):

כל תרומת הקדשים ALL THE HEAVE OFFERINGS OF THE HOLY THINGS [… HAVE I GIVEN THEE] — Out of a feeling of affection for the contents of this section, Scripture comprehends it at first in a general statement (v. 11: וזה לכם תרומת וגו׳), and comprehends it also in a general statement at the end (in this verse) and enumerates the details in between (vv. 12—18) (Sifrei Bamidbar 118).

ברית מלח עולם. כָּרַת בְּרִית עִם אַהֲרֹן בְּדָבָר הַבָּרִיא וּמִתְקַיֵּם וּמַבְרִיא אֶת אֲחֵרִים (שם):

ברית מלח עולם [IT IS] A COVENANT OF SALT FOR EVER — This means that He made a covenant with Aaron by means of something which is wholesome and lasting and keeps other things wholesome (Sifrei Bamidbar 118).

ברית מלח. כַּבְּרִית הַכְּרוּתָה לַמֶּלַח שֶׁאֵינוֹ מַסְרִיחַ לְעוֹלָם:

ברית מלח A COVENANT OF SALT — Another explanation is that ברית מלח is equivalent to כברית מלח, and the meaning is: like the covenant that was made with salt that it will never decay.

וחלק לא יהיה לך בתוכם. אַף בַּבִּזָּה (שם):

וחלק לא יהיה לך בתוכם [THOU SHALT NOT INHERIT THEIR LAND,] NEITHER SHALT THOU HAVE ANY PORTION IN THE MIDST OF THEM even in the spoil (Sifrei Bamidbar 119:1).