| 1And Aaron's sons, Nadab and Abihu, each took his pan, put fire in them, and placed incense upon it, and they brought before the Lord foreign fire, which He had not commanded them. |
|
אוַיִּקְח֣וּ בְנֵי־אַֽ֠הֲרֹ֠ן נָדָ֨ב וַֽאֲבִיה֜וּא אִ֣ישׁ מַחְתָּת֗וֹ וַיִּתְּנ֤וּ בָהֵן֙ אֵ֔שׁ וַיָּשִׂ֥ימוּ עָלֶ֖יהָ קְטֹ֑רֶת וַיַּקְרִ֜יבוּ לִפְנֵ֤י יְהֹוָה֙ אֵ֣שׁ זָרָ֔ה אֲשֶׁ֧ר לֹ֦א צִוָּ֖ה אֹתָֽם: |
| 2And fire went forth from before the Lord and consumed them, and they died before the Lord. |
|
בוַתֵּ֥צֵא אֵ֛שׁ מִלִּפְנֵ֥י יְהֹוָ֖ה וַתֹּ֣אכַל אוֹתָ֑ם וַיָּמֻ֖תוּ לִפְנֵ֥י יְהֹוָֽה: |
| And fire went forth. Rabbi Eliezer says: Aaron’s sons died only because they rendered halachic decisions in the presence of Moses, their teacher. Rabbi Ishmael says: [They died because] they had entered the sanctuary after having drunk wine. The proof is that after their death, [Scripture] admonished the survivors that they may not enter the sanctuary after having drunk wine. This is analogous to a king who had a faithful attendant. [When he found him standing at tavern entrances, he severed his head in silence and appointed another attendant in his place. We would not know why he put the first to death, but for his enjoining the second thus, “You must not enter the doorway of taverns,” from which we know that for such a reason he had put the first one to death. Thus [it is said], “And fire went forth from before the Lord and consumed them, and they died before the Lord.” But we would not know why they [Nadab and Abihu] died, but for His commanding Aaron, “Do not drink wine that will lead to intoxication.” We know from this that they died precisely on account of the wine. For this reason Scripture showed love to Aaron by directing the divine utterance to him alone, thus, “Do not drink wine that will lead to intoxication,”] as recounted in Vayikra Rabbah (12:1). |
|
וַתֵּצֵא אֵשׁ.
רַ' אֱלִיעֶזֶר אוֹמֵר לֹא מֵתוּ בְנֵי אַהֲרֹן אֶלָּא עַל יְדֵי שֶׁהוֹרוּ הֲלָכָה בִּפְנֵי מֹשֶׁה רַבָּן, רַבִּי יִשְׁמָעֵאל אוֹמֵר שְׁתוּיֵי יַיִן נִכְנְסוּ לַמִּקְדָּשׁ, תֵּדַע, שֶׁאַחַר מִיתָתָן הִזְהִיר הַנּוֹתָרִים שֶׁלֹּא יִכָּנְסוּ שְׁתוּיֵי יַיִן לַמִּקְדָּשׁ, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ בֶן בַּיִת וְכוּ', כִּדְאִיתָא בְּוַיִּקְרָא רַבָּה:
|
| 3Then Moses said to Aaron, "This is what the Lord spoke, [when He said], 'I will be sanctified through those near to Me, and before all the people I will be glorified.' " And Aaron was silent. |
|
גוַיֹּ֨אמֶר משֶׁ֜ה אֶל־אַֽהֲרֹ֗ן ה֩וּא אֲשֶׁר־דִּבֶּ֨ר יְהֹוָ֤ה | לֵאמֹר֙ בִּקְרֹבַ֣י אֶקָּדֵ֔שׁ וְעַל־פְּנֵ֥י כָל־הָעָ֖ם אֶכָּבֵ֑ד וַיִּדֹּ֖ם אַֽהֲרֹֽן: |
| This is what the Lord spoke. But when did He speak? [It was when He said], “And I will meet with the children of Israel, and it will be sanctified through My glory (בִּכְבוֹדִי) ” (Exod. 29:43). Do not read בִּכְבוֹדִי, “through My glory,” but בִּמְכֻבָּדַי, “through My honorable ones.” Moses said to Aaron, “Aaron, my brother! I knew that this House was to be sanctified through the beloved ones of the Omnipresent, but I thought it would be either through me or through you. Now I see that they [Nadab and Abihu] were greater than I or you!”- [Vayikra Rabbah 12:2] |
|
הוּא אֲשֶׁר־דִּבֶּר וגו'.
הֵיכָן דִּבֵּר? וְנֹעַדְתִּי שָׁמָּה לִבְנֵי יִשְֹרָאֵל וְנִקְדַּשׁ בִּכְבֹדִי (שמות כ"ט), אַל תִּקְרֵי בִּכְבֹדִי אֶלָּא בִּמְכֻבָּדַי; אָמַר לוֹ מֹשֶׁה לְאַהֲרֹן, אַהֲרֹן אָחִי, יוֹדֵעַ הָיִיתִי שֶׁיִּתְקַדֵּשׁ הַבַּיִת בִּמְיֻדָּעָיו שֶׁל מָקוֹם, וְהָיִיתִי סָבוּר אוֹ בִי אוֹ בְךָ, עַכְשָׁיו רוֹאֶה אֲנִי שֶׁהֵם גְּדוֹלִים מִמֶּנִּי וּמִמְּךָ (ספרא):
|
| And Aaron was silent. [and did not complain. Consequently,] he was rewarded for his silence. And what reward did he receive? That God addressed him exclusively in the [ensuing] passage regarding those who drink wine [as verse 8 says, “And the Lord spoke to Aaron, saying…”]. — [Vayikra Rabbah 12:2] |
|
וַיִּדֹּם אַֽהֲרֹן.
קִבֵּל שָׂכָר עַל שְׁתִיקָתוֹ, וּמַה שָּׂכָר קִבֵּל? שֶׁנִּתְיַחֵד עִמּוֹ הַדִּבּוּר — שֶׁנֶּאֶמְרָה לוֹ לְבַדּוֹ פָּרָשַׁת שְׁתוּיֵי יַיִן (ויקרא רבה י"ב):
|
| with those near to Me. [I.e.,] My chosen ones. |
|
בִּקְרֹבַי.
בִּבְחִירַי:
|
| and before all the people I will be glorified. When the Holy One, blessed is He, exacts judgment upon the righteous, He becomes feared, exalted, and praised. Now, if this is so concerning the righteous, how much more is it so concerning the wicked! Similarly, the verse says “You are awesome, O God, from Your sanctuaries (מִמִּקְדָּשֶׁיךָ)” (Ps. 68:36). Do not read מִמִּקְדָּשֶׁיךָ “from Your sanctuaries,” but מִמְּקֻדָּשֶׁיךָ, “because of Your sanctified ones.” - [Zev. 115b] |
|
וְעַל־פְּנֵי כָל־הָעָם אֶכָּבֵד.
כְּשֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה דִין בַּצַּדִּיקִים מִתְיָרֵא וּמִתְעַלֶּה וּמִתְקַלֵּס, אִם כֵּן בְּאֵלּוּ, כָּל שֶׁכֵּן בָּרְשָׁעִים; וְכֵן הוּא אוֹמֵר נוֹרָא אֱלֹהִים מִמִּקְדָּשֶׁיךָ (תהלים ס"ח), אַל תִּקְרֵי מִמִּקְדָּשֶׁיךָ אֶלָּא מִמְּקֻדָּשֶׁיךָ:
|
| 4And Moses summoned Mishael and Elzaphan, the sons of Aaron's uncle Uzziel, and said to them, "Draw near; carry your kinsmen from within the Sanctuary, to the outside of the camp. |
|
דוַיִּקְרָ֣א משֶׁ֗ה אֶל־מִֽישָׁאֵל֙ וְאֶ֣ל אֶלְצָפָ֔ן בְּנֵ֥י עֻזִּיאֵ֖ל דֹּ֣ד אַֽהֲרֹ֑ן וַיֹּ֣אמֶר אֲלֵהֶ֗ם קִ֠רְב֞וּ שְׂא֤וּ אֶת־אֲחֵיכֶם֙ מֵאֵ֣ת פְּנֵֽי־הַקֹּ֔דֶשׁ אֶל־מִח֖וּץ לַמַּֽחֲנֶֽה: |
| Aaron’s uncle. Uzziel was Amram’s brother, as it says, “And the sons of Kohath were [Amram…and Uzziel], etc.” (Exod. 6:18). |
|
דֹּד אַֽהֲרֹן.
עֻזִּיאֵל אֲחִי עַמְרָם הָיָה שֶׁנֶּאֱמַר וּבְנֵי קְהָת וְגוֹ' (שמות ו'):
|
| carry your kinsmen [from within the Sanctuary], etc.. As a person would say to his fellow [when someone had died at a wedding feast], “Remove the deceased from before the bride so as not to disturb the joyous occasion.” [Here, too, Mishael and Elzaphan were to remove the dead “from inside the sanctuary,” so as not to disturb the serenity of the investitures of the Sanctuary.] |
|
שְׂאוּ אֶת־אֲחֵיכֶם וגו'.
כְּאָדָם הָאוֹמֵר לַחֲבֵרוֹ, הַעֲבֵר אֶת הַמֵּת מִלִּפְנֵי הַכַּלָּה שֶׁלֹּא לְעַרְבֵּב אֶת הַשִּׂמְחָה:
|
| 5So they approached and carried them with their tunics to the outside of the camp, as Moses had spoken. |
|
הוַיִּקְרְב֗וּ וַיִּשָּׂאֻם֙ בְּכֻתֳּנֹתָ֔ם אֶל־מִח֖וּץ לַמַּֽחֲנֶ֑ה כַּֽאֲשֶׁ֖ר דִּבֶּ֥ר משֶֽׁה: |
| with their tunics. [i.e., with the tunics] of the dead ones [the tunics of Nadab and Abihu, not Mishael and Elzaphan, for the latter were Levites and did not wear the tunics of the kohanim]. This teaches us that their garments had not been burnt, but [only] their souls. Two thread-like [sparks] of fire entered their nostrils [thereby destroying their souls along with all their internal organs, but leaving their external body structures intact. See Be’er Basadeh]. — [Torath Kohanim 10:25] |
|
בְּכֻתֳּנֹתָם.
שֶׁל מֵתִים; מְלַמֵּד שֶׁלֹּא נִשְׂרְפוּ בִגְדֵיהֶם אֶלָּא נִשְׁמָתָם, כְּמִין שְׁנֵי חוּטִין שֶׁל אֵשׁ נִכְנְסוּ לְתוֹךְ חָטְמֵיהֶם (ספרא):
|
| 6And Moses said to Aaron and to Eleazar and to Ithamar, his sons, "Do not leave your heads unshorn, and do not rend your garments, so that you shall not die, and lest He be angry with the entire community, but your brothers, the entire house of Israel, shall bewail the conflagration that the Lord has burned. |
|
ווַיֹּ֣אמֶר משֶׁ֣ה אֶל־אַֽהֲרֹ֡ן וּלְאֶלְעָזָר֩ וּלְאִֽיתָמָ֨ר | בָּנָ֜יו רָֽאשֵׁיכֶ֥ם אַל־תִּפְרָ֣עוּ | וּבִגְדֵיכֶ֤ם לֹֽא־תִפְרֹ֨מוּ֙ וְלֹ֣א תָמֻ֔תוּ וְעַ֥ל כָּל־הָֽעֵדָ֖ה יִקְצֹ֑ף וַֽאֲחֵיכֶם֙ כָּל־בֵּ֣ית יִשְׂרָאֵ֔ל יִבְכּוּ֙ אֶת־הַשְּׂרֵפָ֔ה אֲשֶׁ֖ר שָׂרַ֥ף יְהֹוָֽה: |
| Do not leave [your heads] unshorn. [I.e.,] do not let your hair grow long. — [Torath Kohanim 10:25] [Had Moses not commanded them, they would have let their hair grow long as a sign of mourning. We learn] from here that a mourner is forbidden to cut his hair (Moed Katan 14b). “But you shall not disturb the happiness of the Omnipresent [at the investitures of the Mishkan].” |
|
אַל־תִּפְרָעוּ.
אַל תְּגַדְּלוּ שֵׂעָר, מִכָּאן שֶׁאָבֵל אָסוּר בְּתִסְפֹּרֶת, אֲבָל אַתֶּם אַל תְּעַרְבְּבוּ שִׂמְחָתוֹ שֶׁל מָקוֹם (מועד קטן י"ד):
|
| so that you shall not die. But if you do so [and leave your heads unshorn and rend your garments], you will die. — [Torath Kohanim 10:31] |
|
וְלֹא תָמֻתוּ.
הָא אִם תַּעֲשׂוּ תָּמוּתוּ (ספרא):
|
| But your brothers, the entire house of Israel, [shall bewail]. From here [we learn] that when [Torah] scholars are afflicted, all of Israel is obligated to mourn for them. |
|
וַֽאֲחֵיכֶם כָּל־בֵּית יִשְׂרָאֵל.
מִכָּאן שֶׁצָּרָתָן שֶׁל תַּלְמִידֵי חֲכָמִים מֻטֶּלֶת עַל הַכֹּל לְהִתְאַבֵּל בָּהּ (מועד קטן כ"ח):
|
| 7And do not go out of the entrance of the Tent of Meeting, lest you die, because the Lord's anointing oil is upon you." And they did according to Moses' order. |
|
זוּמִפֶּ֩תַח֩ אֹ֨הֶל מוֹעֵ֜ד לֹ֤א תֵֽצְאוּ֙ פֶּן־תָּמֻ֔תוּ כִּי־שֶׁ֛מֶן מִשְׁחַ֥ת יְהֹוָ֖ה עֲלֵיכֶ֑ם וַיַּֽעֲשׂ֖וּ כִּדְבַ֥ר משֶֽׁה: |
| 8And the Lord spoke to Aaron, saying, |
|
חוַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־אַֽהֲרֹ֖ן לֵאמֹֽר: |
| 9Do not drink wine that will lead to intoxication, neither you nor your sons with you, when you go into the Tent of Meeting, so that you shall not die. [This is] an eternal statute for your generations, |
|
טיַ֣יִן וְשֵׁכָ֞ר אַל־תֵּ֣שְׁתְּ | אַתָּ֣ה | וּבָנֶ֣יךָ אִתָּ֗ךְ בְּבֹֽאֲכֶ֛ם אֶל־אֹ֥הֶל מוֹעֵ֖ד וְלֹ֣א תָמֻ֑תוּ חֻקַּ֥ת עוֹלָ֖ם לְדֹרֹֽתֵיכֶֽם: |
| wine that will lead to intoxication. Heb. יַיִן וְשֵׁכָר. [שֵׁכָר does not mean other strong drink,] but wine in a manner that leads to intoxication [namely, sufficient wine to cause intoxication, undiluted, and drunk without interruption]. — [Torath Kohanim 10:35] |
|
יַיִן וְשֵׁכָר.
יַיִן דֶּרֶךְ שִׁכְרוּתוֹ (ספרא):
|
| when you go into the Tent of Meeting. We know only [that a kohen is forbidden] to enter the Heichal [after drinking wine]. How do we know that [this prohibition applies also to] approaching the altar [which is outside the Heichal]? [The answer is:] Here [in our verse] it speaks of “entering the Tent of Meeting.” Regarding washing the hands and feet [at the washstand-see Exod. 30:17-21], “entering the Tent of Meeting” is [also] mentioned (verse 20). [Now, concerning washing, approaching the altar is regarded as similar to entering the Tent of Meeting insofar as both require washing the hands and feet, as it says, “When they enter the Tent of Meeting, they shall wash with water… or when they approach the altar to serve” (Exod. 30:20). Hence,] just as there [in the case of washing], Scripture made approaching the altar the same as entering the Tent of Meeting, here too, it made approaching the altar the same as entering the Tent of Meeting [insofar as both are equally prohibited when the kohen has drunk wine]. — [Torath Kohanim 10:37] |
|
בְּבֹֽאֲכֶם אֶל־אֹהֶל מוֹעֵד.
אֵין לִי אֶלָּא בְּבֹאֲכֶם לַהֵיכָל, בְּגִשְׁתָּם לַמִּזְבֵּחַ מִנַּיִן? נֶאֱמַר כָּאן בִּיאַת אֹהֶל מוֹעֵד וְנֶאֱמַר בְּקִדּוּשׁ יָדַיִם וְרַגְלַיִם בִּיאַת אֹהֶל מוֹעֵד, מַה לְּהַלָּן עָשָׂה גִישַׁת מִזְבֵּחַ כְּבִיאַת אֹהֶל מוֹעֵד, אַף כָּאן עָשָׂה גִישַׁת מִזְבֵּחַ כְּבִיאַת אֹהֶל מוֹעֵד (שם):
|
| 10to distinguish between holy and profane and between unclean and clean, |
|
יוּֽלֲהַבְדִּ֔יל בֵּ֥ין הַקֹּ֖דֶשׁ וּבֵ֣ין הַחֹ֑ל וּבֵ֥ין הַטָּמֵ֖א וּבֵ֥ין הַטָּהֽוֹר: |
| to distinguish. [I.e.,] so that you can distinguish between a holy service and one that has been profaned. Thus you have learned that if one performed a particular service [after having drunk wine], it is invalid. — [Torath Kohanim 10:39] |
|
וּֽלֲהַבְדִּיל.
כְּדֵי שֶׁתַּבְדִּילוּ בֵּין עֲבוֹדָה קְדוֹשָׁה לִמְחֻלֶּלֶת, הָא לָמַדְתָּ שֶׁאִם עָבַד עֲבוֹדָתוֹ פְסוּלָה (שם):
|
| 11and to instruct the children of Israel regarding all the statutes which the Lord has spoken to them through Moses. |
|
יאוּלְהוֹרֹ֖ת אֶת־בְּנֵ֣י יִשְׂרָאֵ֑ל אֵ֚ת כָּל־הַ֣חֻקִּ֔ים אֲשֶׁ֨ר דִּבֶּ֧ר יְהֹוָ֛ה אֲלֵיהֶ֖ם בְּיַד־משֶֽׁה: |
| and to instruct. [This] teaches that an intoxicated person is prohibited to render halachic decisions. One might think that he incurs the death penalty [like the intoxicated kohen who performs the sacrificial service (see verse 9)]. Scripture [therefore] says, “[neither] you nor your sons with you…so that you shall not die” (verse 9). [This implies that only intoxicated] kohanim in their service incur the death penalty, whereas [intoxicated] sages who render halachic decisions do not incur the death penalty. — [Torath Kohanim 10:38] |
|
וּלְהוֹרֹת.
לִמֵּד שֶׁאָסוּר שִׁכּוֹר בְּהוֹרָאָה, יָכוֹל יְהֵא חַיָּב מִיתָה, תַּלְמוּד לוֹמָר אַתָּה וּבָנֶיךָ אִתָּךְ, וְלֹא תָמֻתוּ, כֹּהֲנִים בַּעֲבוֹדָתָם בְּמִיתָה, וְאֵין חֲכָמִים בְּהוֹרָאָתָן בְּמִיתָה (שם):
|
| 12And Moses spoke to Aaron and his surviving sons, Eleazar and Ithamar, "Take the meal offering that is left over from the Lord's fire offerings, and eat it as unleavened loaves beside the altar, for it is a holy of holies; |
|
יבוַיְדַבֵּ֨ר משֶׁ֜ה אֶל־אַֽהֲרֹ֗ן וְאֶ֣ל אֶ֠לְעָזָ֠ר וְאֶל־אִ֨יתָמָ֥ר | בָּנָיו֘ הַנּֽוֹתָרִים֒ קְח֣וּ אֶת־הַמִּנְחָ֗ה הַנּוֹתֶ֨רֶת֙ מֵֽאִשֵּׁ֣י יְהֹוָ֔ה וְאִכְל֥וּהָ מַצּ֖וֹת אֵ֣צֶל הַמִּזְבֵּ֑חַ כִּ֛י קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִֽוא: |
| surviving. [i.e., Aaron’s sons who survived] death. [Here, since the verse alludes to the fact that Eleazar and Ithamar survived death, it must mean a death which penalty they themselves had incurred.] This teaches [us] that because of the sin of the [golden] calf, the death penalty had been imposed upon them too. This is the meaning of “And with Aaron, the Lord was very furious, to destroy him (לְהַשְׁמִידוֹ) ” (Deut. 9:20). The term הַשְׁמָדָה, “destruction,” [in Scripture] always denotes the destruction of children, as it is said, “But I destroyed (וְאַשְׁמִיד) his fruit above,” (Amos 2:9), [referring to his children]. Moses’ prayer, however, effected the nullification of half [of this decree, resulting in the survival of Eleazar and Ithamar], as it is said: “and I prayed also for Aaron at that time” (Deut. 9:20), [where the word “also” includes Aaron’s four sons]. - [Vayikra Rabbah 10:5] |
|
הַנּֽוֹתָרִים.
מִן הַמִּיתָה, מְלַמֵּד שֶׁאַף עֲלֵיהֶן נִקְנְסָה מִיתָה עַל עֲוֹן הָעֵגֶל, הוּא שֶׁנֶּאֱמַר (דברים ט'), וּבְאַהֲרֹן הִתְאַנַּף ה' מְאֹד לְהַשְׁמִידוֹ, וְאֵין הַשְׁמָדָה אֶלָּא כִלּוּי בָּנִים, שֶׁנֶּאֱמַר (עמוס ב'), וָאַשְׁמִיד פִּרְיוֹ מִמַּעַל, וּתְפִלָּתוֹ שֶׁל מֹשֶׁה בִּטְּלָה מֶחֱצָה, שֶׁנֶּאֱמַר (דברים ט'), וָאֶתְפַּלֵּל גַּם בְּעַד אַהֲרֹן בָּעֵת הַהִיא:
|
| Take the meal-offering. Although you are אוֹנְנִים [mourners for a close relative on the day of that relative’s demise], and holy [sacrifices] are forbidden to an אוֹנֵן. [Zev. 101b] |
|
קְחוּ אֶת־הַמִּנְחָה.
אַף עַל פִּי שֶׁאַתֶּם אוֹנְנִין וְקָדָשִׁים אֲסוּרִים לְאוֹנֵן:
|
| the meal-offering. This is the meal-offering of the eighth [day of the investitures], and the meal-offering of Nahshon [Ben Aminadab, the leader of the tribe of Judah, the first tribe to offer sacrifices for the dedication of the Mishkan (Num. 7:12). See Torath Kohanim 10:42]. |
|
אֶת־הַמִּנְחָה.
זוֹ מִנְחַת שְׁמִינִי וּמִנְחַת נַחְשׁוֹן (ספרא):
|
| and eat it as unleavened loaves. [But we already know that meal-offerings must be eaten unleavened (see Lev. 2:11). So] what does Scripture come to teach us? Since this was a communal meal-offering, and it was a [special] meal-offering [brought exclusively] at that time, and there is nothing like it in [future] generations, Scripture found it necessary to specify the law of other meal-offerings in its context [to teach us that those laws applied to this meal-offering as well]. — [Torath Kohanim 10:46] |
|
וְאִכְלוּהָ מַצּוֹת.
מַה תַּלְמוּד לוֹמָר? לְפִי שֶׁהִיא מִנְחַת צִבּוּר וּמִנְחַת שָׁעָה וְאֵין כַּיּוֹצֵא בָהּ לְדּוֹרוֹת, הֻצְרַךְ לְפָרֵשׁ בָּהּ דִּין שְׁאָר מְנָחוֹת (שם):
|
| 13You shall eat it in a holy place because it is your portion and your sons' portion from the Lord's fire offerings, for so I have been commanded. |
|
יגוַֽאֲכַלְתֶּ֤ם אֹתָהּ֙ בְּמָק֣וֹם קָד֔וֹשׁ כִּ֣י חָקְךָ֤ וְחָק־בָּנֶ֨יךָ֙ הִ֔וא מֵֽאִשֵּׁ֖י יְהֹוָ֑ה כִּי־כֵ֖ן צֻוֵּֽיתִי: |
| and your sons’ portion. [But] the daughters [of kohanim] do not have a portion in holy [sacrifices]. — [Torath Kohanim 10:46] |
|
וְחָק־בָּנֶיךָ.
אֵין לַבָּנוֹת חֹק בַּקֳּדָשִׁים (שם):
|
| for so I have been commanded. that they eat it when they are אוֹנְנִים [mourners for a close relative on the day of that relative’s demise and burial]. — [Torath Kohanim 10:48] |
|
כִּי כֵן צֻוֵּֽיתִי.
בַּאֲנִינוּת יֹאכְלוּהָ (שם; זבחים ק"א):
|
| 14The breast of the waving and the thigh of the raising up you shall eat in a clean place, you and your sons and your daughters with you, for [as] your portion and your sons' portion they have been given, from the peace offerings of the children of Israel. |
|
ידוְאֵת֩ חֲזֵ֨ה הַתְּנוּפָ֜ה וְאֵ֣ת | שׁ֣וֹק הַתְּרוּמָ֗ה תֹּֽאכְלוּ֙ בְּמָק֣וֹם טָה֔וֹר אַתָּ֕ה וּבָנֶ֥יךָ וּבְנֹתֶ֖יךָ אִתָּ֑ךְ כִּֽי־חָקְךָ֤ וְחָק־בָּנֶ֨יךָ֙ נִתְּנ֔וּ מִזִּבְחֵ֥י שַׁלְמֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל: |
| The breast of the waving. from the communal peace offerings. |
|
וְאֵת חֲזֵה הַתְּנוּפָה.
שֶׁל שַׁלְמֵי צִבּוּר.
|
| you shall eat in a clean place. Now did they eat the previous sacrifices in an unclean place? Rather, the previous sacrifices were holy of holies (קָדְשֵׁי קֳדָשִׁים), and as such, they were required to be eaten in a holy place. These, however, were not required [to be eaten] within the hangings [of the courtyard]. Notwithstanding, they were still to be eaten within the camp of Israel, which is “clean” insofar as those who were afflicted with tzara’ath could not enter therein. From here, then, we learn the law that sacrifices with a lesser degree of holiness (קָדָשִׁים קַלִּים) may be eaten anywhere in the city [of Jerusalem, and these specific communal peace offerings had the status of קָדָשִׁים קַלִּים, even though communal peace offerings are usually קָדְשֵׁי קָדָשִׁים]. — [Zev. 55a] |
|
תֹּֽאכְלוּ בְּמָקוֹם טָהוֹר.
וְכִי אֶת הָרִאשׁוֹנִים אָכְלוּ בְּמָקוֹם טָמֵא? אֶלָּא הָרִאשׁוֹנִים שֶׁהֵם קָדְשֵׁי קֳדָשִׁים הֻזְקְקָה אֲכִילָתָם בְּמָקוֹם קָדוֹשׁ, אֲבָל אֵלּוּ אֵין צְרִיכִים תּוֹךְ הַקְּלָעִים אֲבָל צְרִיכִים הֵם לֵאָכֵל תּוֹךְ מַחֲנֵה יִשְׂרָאֵל שֶׁהוּא טָהוֹר מִלִּכָּנֵס שָׁם מְצֹרָעִים; מִכָּאן שֶׁקָּדָשִׁים קַלִּים נֶאֱכָלִין בְּכָל הָעִיר (שם נ"ה):
|
| you and your sons and your daughters. You and your sons have a portion. Your daughters, however, do not have a portion. Yet if you give them [sacrificial flesh as] gifts, they are permitted to eat from the breasts and the thighs. [How do we know this?] Perhaps the verse means that the daughters also receive a portion? Scripture therefore states [in the continuation of this verse], “for [as] your portion and your sons’ portion they have been given,” - [i.e., it is given as] a portion to the sons, but not as a portion to the daughters. - [Torath Kohanim 10:50] |
|
אַתָּה וּבָנֶיךָ וּבְנֹתֶיךָ.
אַתָּה וּבָנֶיךָ בְּחֵלֶק אֲבָל בְּנוֹתֶיךָ לֹא בְחֵלֶק, אֶלָּא אִם תִּתְּנוּ לָהֶם מַתָּנוֹת רַשָּׁאוֹת הֵן לֶאֱכֹל בְּחָזֶה וְשׁוֹק, אוֹ אֵינוֹ אֶלָּא אַף הַבָּנוֹת בְּחֵלֶק? תַּלְמוּד לוֹמַר כִּי חָקְךָ וְחָק בָּנֶיךָ נִתְּנוּ — חֹק לַבָּנִים וְאֵין חֹק לַבָּנוֹת (ספרא):
|
| 15They shall bring the thigh of the raising up and the breast of the waving upon the fats for fire offerings, to wave as a waving before the Lord. And it shall belong to you and to your sons with you as an eternal due, as the Lord has commanded. |
|
טושׁ֣וֹק הַתְּרוּמָ֞ה וַֽחֲזֵ֣ה הַתְּנוּפָ֗ה עַ֣ל אִשֵּׁ֤י הַֽחֲלָבִים֙ יָבִ֔יאוּ לְהָנִ֥יף תְּנוּפָ֖ה לִפְנֵ֣י יְהֹוָ֑ה וְהָיָ֨ה לְךָ֜ וּלְבָנֶ֤יךָ אִתְּךָ֙ לְחָק־עוֹלָ֔ם כַּֽאֲשֶׁ֖ר צִוָּ֥ה יְהֹוָֽה: |
| The thigh of the raising-up and the breast of the waving. Heb. שׁוֹק הַתְּרוּמָה וַחֲזֵה הַתְּנוּפָה. These words are related to the expressions: “which was waved (הוּנַף) and which was lifted up (הוּרָם) ” (Exod. 29:27). תְּנוּפָה, waving, is performed by a forward and backward motion, whereas תְּרוּמָה, lifting up, is performed by an upward and downward motion. Why Scripture separates them, using “lifting up” in reference to the thigh and “waving” in reference to the breast, we do not know, since both of them were lifted up and waved. |
|
שׁוֹק הַתְּרוּמָה וַֽחֲזֵה הַתְּנוּפָה.
לשון אשר הונף ואשר הורם. תנופה מוליך ומביא, תרומה מעלה ומוריד. ולמה חלקן הכתוב, תרומה בשוק ותנופה בחזה, לא ידענו, ששניהם בהרמה והנפה:
|
| upon the fats for fire offerings. Heb. הַחִלָבִים עַל אִשֵּי. [This phrase is to be read as equivalent to: עַל חֶלְבֵי הָאִשִּים, meaning “upon the fats for fire-offerings.”] From here we learn that the fats were placed underneath [the breast and thigh portions] at the time of the waving (Torath Kohanim 10:51). [Now, earlier verses (Lev. 7:30 and 9:20) both state that the sacrificial fats were placed on top of the breast and thigh portions, thus seemingly contradicting our verse here, which says, “They should bring the thigh…and the breast…upon the fats.”] However, I have already explained the resolution of all these three verses, so that they do not contradict each other, in the section “Command Aaron” (see Rashi on Lev. 7:30). |
|
עַל אִשֵּׁי הַֽחֲלָבִים.
מִכָּאן שֶׁהַחֲלָבִים לְמַטָּה בִּשְׁעַת תְּנוּפָה, וְיִשּׁוּב הַמִּקְרָאוֹת שֶׁלֹּא יַכְחִישׁוּ זֶה אֶת זֶה כְּבָר פֵּרַשְׁתִּי אֶת שְׁלָשְׁתָּן בְּצַו אֶת אַהֲרֹן:
|
| 16And Moses thoroughly investigated concerning the sin offering he goat, and behold, it had been burnt! So he was angry with Eleazar and Ithamar, Aaron's surviving sons, saying, |
|
טזוְאֵ֣ת | שְׂעִ֣יר הַֽחַטָּ֗את דָּר֥שׁ דָּרַ֛שׁ משֶׁ֖ה וְהִנֵּ֣ה שׂרָ֑ף וַ֠יִּקְצֹ֠ף עַל־אֶלְעָזָ֤ר וְעַל־אִֽיתָמָר֙ בְּנֵ֣י אַֽהֲרֹ֔ן הַנּֽוֹתָרִ֖ם לֵאמֹֽר: |
| the sin-offering he-goat. The he-goat of the רֹאשׁ חֹדֶשׁ מוּסְפֵי, the additional offerings of Rosh Chodesh . On that day [Rosh Chodesh Nissan], three sin-offering goats were sacrificed: a) “[Take] a he-goat [as a sin-offering]” (Lev. 9:3); b) the he-goat of Nahshon [the son of Aminadab, leader of the tribe of Judah] (Num. 7:16); and c) the he-goat [of the additional offering] of Rosh Chodesh. Now, of all of these, the only one burnt was this one [i.e., this additional offering of Rosh Chodesh. And why did they burn it?] The Sages of Israel are divided on the matter (Torath Kohanim 10:52; Zev. 101a). Some said that it was burnt on account of uncleanness that had come into contact with it, [while] others said that it was burnt because [Aaron’s sons were] אוֹנְנִים, because this [sacrifice came under the category of] holy [sacrifices] that would also be sacrificed in [future] generations. [Thus they deemed it fit for burning, as the law would require for future generations.] However, when it came to holy [sacrifices] that were [brought] only at that time [like the other two goat offerings], they relied on Moses, who had said to them regarding the meal-offering, “eat it as unleavened loaves” (verse 12) [even though they were אוֹנְנִים, assuming that since that meal-offering was brought only at that time (see Rashi on verse 12), so must Moses’ command apply to all holy sacrifices brought at that time only]. |
|
שְׂעִיר הַֽחַטָּאת.
שְׂעִיר מוּסְפֵי רֹאשׁ חֹדֶשׁ; וּשְׁלֹשָׁה שְׂעִירֵי חַטָּאוֹת קָרְבוּ בוֹ בַיּוֹם, שְׂעִיר עִזִּים וּשְׂעִיר נַחְשׁוֹן וּשְׂעִיר רֹאשׁ חֹדֶשׁ, וּמִכֻּלָּן לֹא נִשְׂרַף אֶלָּא זֶה; וְנֶחְלְקוּ בַדָּבָר חַכְמֵי יִשְֹרָאֵל, יֵשׁ אוֹמְרִים מִפְּנֵי הַטֻּמְאָה שֶׁנָּגְעָה בוֹ נִשְׂרַף, וְיֵשׁ אוֹמְרִים מִפְּנֵי אֲנִינוּת נִשְׂרַף, לְפִי שֶׁהוּא קָדְשֵׁי דוֹרוֹת, אֲבָל בְּקָדְשֵׁי שָׁעָה סָמְכוּ עַל מֹשֶׁה שֶׁאָמַר לָהֶם בַּמִּנְחָה וְאִכְלוּהָ מַצּוֹת (ספרא; זבחים ק"א):
|
| thoroughly investigated. Heb. דָרשׁ דָרַשׁ. [This double expression signifies] two investigations. [Moses asked:] a) “Why has this sacrifice been burnt?” and b) “Why have the other sacrifices not been eaten?” Thus it is taught in Torath Kohanim (10:52). |
|
דָּרשׁ דָּרַשׁ.
שְׁתֵּי דְרִישׁוֹת: מִפְּנֵי מָה נִשְׂרַף זֶה? וּמִפְּנֵי מָה נֶאֶכְלוּ אֵלּוּ? כָּךְ הִיא בְּתוֹרַת כֹּהֲנִים:
|
| [he was angry] with Eleazar and Ithamar. Out of respect for Aaron, Moses turned towards his sons and was angry [with them, even though he was angry with Aaron as well, regarding what had happened]. — [Torath Kohanim 10:53] |
|
עַל־אֶלְעָזָר וְעַל־אִֽיתָמָר.
בִּשְׁבִיל כְּבוֹדוֹ שֶׁל אַהֲרֹן הָפַךְ פָּנָיו כְּנֶגֶד הַבָּנִים וְכָעַס (ספרא):
|
| saying. He said to them, “Answer my questions!” - [Torath Kohanim 10:53] |
|
לֵאמֹֽר.
אָמַר לָהֶם הֲשִׁיבוּנִי עַל דְּבָרַי (שם):
|
| 17"Why did you not eat the sin offering in the holy place? For it is holy of holies, and He has given it to you to gain forgiveness for the sin of the community, to effect their atonement before the Lord! |
|
יזמַדּ֗וּעַ לֹֽא־אֲכַלְתֶּ֤ם אֶת־הַֽחַטָּאת֙ בִּמְק֣וֹם הַקֹּ֔דֶשׁ כִּ֛י קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִ֑וא וְאֹתָ֣הּ | נָתַ֣ן לָכֶ֗ם לָשֵׂאת֙ אֶת־עֲוֹ֣ן הָֽעֵדָ֔ה לְכַפֵּ֥ר עֲלֵיהֶ֖ם לִפְנֵ֥י יְהֹוָֽה: |
| Why did you not eat the sin-offering in the holy place?. But had they eaten it outside the holy place? Had they not burnt it? What then [did Moses mean] when he said, “in the holy place?” But, [by phrasing the question in this way,] Moses was asking [Aaron’s sons]: "Perhaps that sacrifice went out of the hangings [of the courtyard], thereby becoming invalid [and that was why you burned it]? |
|
מַדּוּעַ לֹֽא־אֲכַלְתֶּם אֶת־הַֽחַטָּאת בִּמְקוֹם הַקֹּדֶשׁ.
וְכִי חוּץ לַקֹּדֶשׁ אֲכָלוּהָ, וַהֲלֹא שְׂרָפוּהָ, וּמַה הוּא אוֹמֵר בִּמְקוֹם הַקֹּדֶשׁ, אֶלָּא אָמַר לָהֶם שֶׁמָּא חוּץ לַקְּלָעִים יָצְאָה וְנִפְסְלָה:
|
| For it is a holy of holies. which becomes invalid by going out [of the hangings].“ They answered him, ”No.“ [So Moses] said to them: ”Well, since it remained within the holy place, why did you not eat it?" - [Torath Kohanim 10:54] |
|
כִּי קֹדֶשׁ קָֽדָשִׁים הִוא.
וְנִפְסֶלֶת בְּיוֹצֵא, וְהֵם אָמְרוּ לוֹ לָאו. אָמַר לָהֶם הוֹאִיל וּבִמְקוֹם הַקֹּדֶשׁ הָיְתָה, מַדּוּעַ לֹא אֲכַלְתֶּם אוֹתָהּ:
|
| and He has given it to you to gain forgiveness [for the sin of the community]. For the kohanim eat [the sacrifice], and [thereby] its owners are granted atonement. — [Torath Kohanim 10:54] |
|
וְאֹתָהּ נָתַן לָכֶם לָשֵׂאת וגו'.
שֶׁהַכֹּהֲנִים אוֹכְלִים וּבְעָלִים מִתְכַּפְּרִים:
|
| to gain forgiveness for the sin of the community. From here, we learn that it [the he-goat that was burned] was the he-goat of Rosh Chodesh, which atones for the sin of uncleanness concerning the sanctuary and its holy [sacrificial] food, for the sin-offering of the eighth day [of the investitures] and the sin-offering of Nahshon [Ben Aminadab] were not brought to effect atonement. — [Torath Kohanim 10:52] |
|
לָשֵׂאת אֶת־עֲוֹן הָֽעֵדָה.
מִכָּאן לָמַדְנוּ שֶׁשְּׂעִיר רֹאשׁ חֹדֶשׁ הָיָה, שֶׁהוּא מְכַפֵּר עַל עֲוֹן טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו, שֶׁחַטַּאת שְׁמִינִי וְחַטַּאת נַחְשׁוֹן לֹא לְכַפָּרָה בָּאוּ:
|
| 18Behold, its blood was not brought into the Sanctuary within, so you should have surely eaten it within holy [precincts], as I commanded!" |
|
יחהֵ֚ן לֹֽא־הוּבָ֣א אֶת־דָּמָ֔הּ אֶל־הַקֹּ֖דֶשׁ פְּנִ֑ימָה אָכ֨וֹל תֹּֽאכְל֥וּ אֹתָ֛הּ בַּקֹּ֖דֶשׁ כַּֽאֲשֶׁ֥ר צִוֵּֽיתִי: |
| Behold, [its blood] was not brought. For if [its blood] had been brought [into the Holy], then indeed you would have been required to burn it, as it is said, “But any sin-offering some of whose blood [was brought into the Tent of Meeting to make atonement in the Holy, shall not be eaten; it shall be burned in fire]” (Lev. 6:23). - [Torath Kohanim 10:55] |
|
הֵן לֹֽא־הוּבָא וגו'.
שֶׁאִלּוּ הוּבָא, הָיָה לָכֶם לְשָֹרְפָהּ, כְּמוֹ שֶׁנֶּאֱמַר (ויקרא ו'), וְכָל חַטָּאת אֲשֶׁר יוּבָא מִדָּמָהּ וְגוֹ' (פסחים פ"ב):
|
| so you should have surely eaten it. [I.e.,] “You should have surely eaten it,” even though you are אוֹנְנִים. |
|
אכל תֹּֽאכְלוּ אֹתָהּ.
הָיָה לָכֶם לְאָכְלָהּ אַף עַל פִּי שֶׁאַתֶּם אוֹנְנִים:
|
| as I commanded. you, regarding the meal-offering. |
|
כַּֽאֲשֶׁר צִוֵּֽיתִי.
לָכֶם בַּמִּנְחָה:
|
| 19And Aaron spoke to Moses, "But today, did they offer up their sin offering and their burnt offering before the Lord? But [if tragic events] like these had befallen me, and if I had eaten a sin offering today, would it have pleased the Lord?" |
|
יטוַיְדַבֵּ֨ר אַֽהֲרֹ֜ן אֶל־משֶׁ֗ה הֵ֣ן הַ֠יּ֠וֹם הִקְרִ֨יבוּ אֶת־חַטָּאתָ֤ם וְאֶת־עֹֽלָתָם֙ לִפְנֵ֣י יְהֹוָ֔ה וַתִּקְרֶ֥אנָה אֹתִ֖י כָּאֵ֑לֶּה וְאָכַ֤לְתִּי חַטָּאת֙ הַיּ֔וֹם הַיִּיטַ֖ב בְּעֵינֵ֥י יְהֹוָֽה: |
| And Aaron spoke. The expression דִּבּוּר [in Scripture, unless followed by the expression לֵאמֹר] always denotes boldness, as it is said, “And the people [thus] spoke (וַיְדַבֵּר) [against God and Moses, ‘Why did you bring us up from Egypt to die in the desert…?’” (Num. 21:5). Thus, in this verse, Aaron boldly responded to Moses’ investigation.] Is it possible that Moses addressed his anger to Eleazar and Ithamar, and Aaron answers? However, this [demonstrates to us that the behavior of Aaron’s sons] was only out of respect [for their father and their teacher]. They said, “It is inappropriate that while our father is sitting [in front of us], we should answer in his presence, and it is also inappropriate that a disciple should refute his master.” One might suggest that [the sons did not respond] because Eleazar was not capable [i.e., he did not have the courage] to answer. Scripture, [however,] says, “And Eleazar the kohen spoke to the men of the army…” (Num. 31:21). Thus, we see that when Eleazar wanted to, he spoke before Moses and before the princes [and hence, here, he was deliberately silent]. I found this [explanation] in the second version of the Sifrei. — [Sifrei Zuta on Numbers, ed. Horowitz, p. 329, Yalkut Bamidbar on Num. 31: 21] |
|
וַיְדַבֵּר אַֽהֲרֹן.
אֵין לְשׁוֹן דִּבּוּר אֶלָּא לְשׁוֹן עַז, שֶׁנֶּאֱמַר וַיְדַבֵּר הָעָם וְגוֹ' (במדבר כ"א), אֶפְשָׁר מֹשֶׁה קָצַף עַל אֶלְעָזָר וְעַל אִיתָמָר וְאַהֲרֹן מְדַבֵּר? הָא יָדַעְתָּ שֶׁלֹּא הָיְתָה אֶלָּא מִדֶּרֶךְ כָּבוֹד; אָמְרוּ: אֵינוֹ בַדִּין שֶׁיְּהֵא אָבִינוּ יוֹשֵׁב וְאָנוּ מְדַבְּרִים לְפָנָיו, וְאֵינוֹ בַדִּין שֶׁיְּהֵא תַלְמִיד מֵשִׁיב אֶת רַבּוֹ; יָכוֹל מִפְּנֵי שֶׁלֹּא הָיָה בְאֶלְעָזָר לְהָשִׁיב? תַּלְמוּד לוֹמָר וַיֹּאמֶר אֶלְעָזָר הַכֹּהֵן אֶל אַנְשֵׁי הַצָּבָא וְגוֹמֵר (שם ל"א), הֲרֵי כְּשֶׁרָצָה, דִּבֵּר לִפְנֵי מֹשֶׁה וְלִפְנֵי הַנְּשִֹיאִים, זוֹ מָצָאתִי בְּסִפְרֵי שֶׁל פָּנִים שֵׁנִי:
|
| But today, did they offer up. What is he saying? [He could have simply said, “Such tragic events like these have befallen me….”] Rather, Moses said to them, “Did you perhaps sprinkle its blood while you were אוֹנְנִים, and [as you probably know,] an אוֹנֵן who performs the service renders [that sacrifice] invalid?” So Aaron answered him,… הֵם הִקְרִיבוּ, i.e., “But did they who offer up [the sacrifices]?” They are ordinary kohanim [for whom the law of invalidation by an אוֹנֵן applies.] I offered [them] up! For I am a Kohen Gadol, and [a Kohen Gadol] is permitted to offer [a sacrifice] while he is an אוֹנֵן] [Zev. 101a] |
|
הֵן הַיּוֹם הִקְרִיבוּ.
מַהוּ אוֹמֵר? אֶלָּא אָמַר לוֹ מֹשֶׁה: שֶׁמָּא זְרַקְתֶּם דָּמָהּ אוֹנְנִין, שֶׁאוֹנֵן שֶׁעָבַד חִלֵּל? אָמַר לוֹ אַהֲרֹן וְכִי הֵם הִקְרִיבוּ שֶׁהֵם הֶדְיוֹטוֹת? אֲנִי הִקְרַבְתִּי שֶׁאֲנִי כֹהֵן גָּדוֹל וּמַקְרִיב אוֹנֵן (זבחים ק"א):
|
| But [if tragic events] like these had befallen me. [By these words, Aaron was effectively saying: “My point would be just as valid] even if those who died were not my sons, but other relatives for whom I am obligated to mourn as an אוֹנֵן like these,” such as all those enumerated in the parashah of the kohanim [i.e., Parashath אֱמוֹר, Lev. 21:13], for whom a kohen may become unclean. — [Torath Kohanim 10:59] |
|
וַתִּקְרֶאנָה אֹתִי כָּאֵלֶּה.
אֲפִלוּ לֹא הָיוּ הַמֵּתִים בָּנַי, אֶלָּא שְׁאָר קְרוֹבִים שֶׁאֲנִי חַיָּב לִהְיוֹת אוֹנֵן עֲלֵיהֶם כְּאֵלּוּ, כְּגוֹן כָּל הָאֲמוּרִים בְּפָרָשַׁת כֹּהֲנִים שֶׁהַכֹּהֵן מִטַּמֵּא לָהֶם (ספרא).
|
| and if I had eaten a sin-offering today. [Lit., “and I ate a sin-offering.” However, here the meaning is:] “But if I had eaten [the sin-offering],” would it have pleased [the Lord]? |
|
וְאָכַלְתִּי חַטָּאת.
וְאִם אָכַלְתִּי הייטב וגו':
|
| [If I had eaten the sin-offering] today. [today it would not have been pleasing to the Lord; however, tonight I could have eaten it, because] an אוֹנֵן is permitted [to eat sacrifices] at night, for one is considered an אוֹנֵן only on the day of burial. — [Torath Kohanim 10:59; Zev. 101b] |
|
הַיּוֹם.
אֲבָל אֲנִינוּת לַיְלָה מֻתָּר, שֶׁאֵין אוֹנֵן אֶלָּא יוֹם קְבוּרָה (ספרא; זבחים ק'):
|
| would it have pleased the Lord?. If you heard this [special law that an אוֹנֵן may eat] holy sacrifices brought exclusively for a special occasion [like the people’s sin-offering goat and Nahshon’s goat, both offered just today], you have no right to be lenient [regarding this law] regarding holy sacrifices offered for [future] generations [like the sacrifice on Rosh Chodesh, about which you asked us, “Why did you not eat…?”]. — [Zev. 101a] |
|
הַיִּיטַב בְּעֵינֵי ה'.
אִם שָׁמַעְתָּ בְּקָדְשֵׁי שָׁעָה אֵין לְךָ לְהָקֵל בְּקָדְשֵׁי דוֹרוֹת:
|
| 20Moses heard [this], and it pleased him. |
|
כוַיִּשְׁמַ֣ע משֶׁ֔ה וַיִּיטַ֖ב בְּעֵינָֽיו: |
| and it pleased him. [Moses] admitted [that Aaron was correct,] and was not ashamed, [for he could have covered up by] saying, “I have not heard [of this law.” Rather, Moses frankly said to Aaron, “You are right! I did hear that an אוֹנֵן must not eat from sacrifices that will be offered in future generations, but I forgot!”]. — [Torath Kohanim 10:60; Zev. 101a] |
|
וַיִּיטַב בְּעֵינָֽיו.
הוֹדָה וְלֹא בוֹשׁ לוֹמַר לֹא שָׁמַעְתִּי (זבחים ק"א):
|
