לְהוֹדִֽיעֲךָ֗ קֹ֭שְׁטְ אִמְרֵ֣י אֱמֶ֑ת לְהָשִׁ֥יב אֲמָרִ֥ים אֱ֝מֶ֗ת לְשֹׁלְחֶֽיךָ׃ (פ)
pour t’apprendre ce qu’iI y a de réel dans les dictons de la vérité et te permettre de présenter fidèlement les choses à ceux qui t’envoient?
Ramban
SAY [UNTO THE PRIESTS] … AND THOU SHALT SAY UNTO THEM. “[The repetition of the verb say … and thou shalt say is] to warn the adults about the children” [that they observe this law]. This is Rashi’s language on the basis of the words of our Rabbis.1Yebamoth 114 a. Now the meaning of this “warning” is to state that we are not to assist with our hands in the defilement of children [but it does not intend to warn us that we are obliged to prevent them from becoming defiled]. There are many admonitions in the Torah of this nature according to the interpretation of our Rabbis,1Yebamoth 114 a. such being the prohibitions against eating blood and swarming things, and against the defilement [of priests], and from them we learn that [it is applicable to] all prohibitions of the Torah, that we must not assist children in any case to transgress the law. But if they are doing it of their own accord, we2I.e., the court. But his father is obliged to rebuke him and prevent him from doing that which is forbidden (ibid., and such is the final decision of the law, Shulchan Aruch, Hilchoth Shabbath, 343). are not commanded to prevent them [from so doing since they have not yet reached the training period of minors for religious practices, but if they have reached that stage, everyone is commanded to prevent them from doing a prohibited act].3Shulchan Aruch ibid., Rama, and Mishnah Brurah, 7. The meaning of the verse according to its interpretation is then: “say unto the priests … and thou shalt say it over again to them, that they are not to defile themselves,” the purpose of the many warnings being [to teach] that all sons of Aaron are to be guarded from defilement, even the young ones. And Rabbi Abraham ibn Ezra said by way of the plain meaning of Scripture, that say unto the priests refers to the section mentioned above [i.e., Seder Kedoshim], since they [the priests] are the teachers of the Torah and it is they who admonish the people; and thou shalt say unto them, meaning those specific commandments which devolve upon them alone to observe, [as mentioned in this section]. But it is not correct [to interpret two such adjacent phrases as referring to two different sections].
In my opinion the plain sense of the verse is as follows: The meaning of emor (say) is like that of dabeir (speak): Give ear to ‘amarai,’ O Eternal4Psalms 5:2. is like d’varai (my words). A similar case is ‘imrei’(words of) truth.5Proverbs 22:21. This is equivalent to ‘divrei’ emeth (words of truth) — Ecclesiastes 12:10. So also: for it hath heard all ‘imrei’ (the words of) the Eternal.6Joshua 24:27. Here too it is like ‘divrei’ Hashem (the words of G-d) in Exodus 24:3. And the expression Go in unto Pharaoh ‘v’dibarta’ (and thou shalt speak) to him7Exodus 9:1. is like v’amarta (and thou shalt say). ‘Vayedabeir Mosheh’ (And Moses spoke) unto Aaron, and unto Elazar and unto Ithamar, his sons that were left: ‘Take the meal-offering,’8Above, 10:12. is like vayomer Mosheh (and Moses said). And so also you find in many places that both [amor and dabeir are used in one verse, such as:] ‘Dabeir (Speak) unto the children of Israel, ‘v’amarta’ (and say) unto them,9Numbers 15:38. such usage [of the two verbs] being found in those sections where He wishes to warn them strongly [about a certain law] either because of the stringency of the matter, or on account of their habit to commit that sin. Thus ‘emor’ (say) unto the priests … ‘v’amarta’ (and thou shalt say) unto them [is like ‘dabeir’ (speak unto the priests) ‘v’amarta’ (and thou shalt say), as will be explained further on]. Similarly, Thus saith the Eternal, the G-d of Israel: Go ‘v’amarta’ (and say) to Zedekiah king of Judah ‘v’amarta’ (and say) unto him: Thus saith the Eternal etc.10Jeremiah 34:2. means “Go dabeir (speak) to Zedekiah.” Similarly, ‘Vatomer ha’ishah ha’t'ko’ith’ (And when the woman of Tekoa said) to the king, she fell on her face to the ground, and prostrated herself, ‘vatomer’ (and she said): ‘Help, O king’11II Samuel 14:4. is like: “vatedabei’r ha’ishah (and the woman spoke) to the king vatomer (and she said), ‘Help, O king.’” The meaning of Say unto the priests … and thou shalt say unto them is thus like “speak to the priests and say to them,” similar to [that which we find elsewhere], ‘Dabeir’ (speak) unto the children of Israel, ‘v’amarta’ (and say) unto them,9Numbers 15:38. the meaning thereof being: “speak to the people in My Name, and say thus to them,” like, Go in unto Pharaoh, and say unto him: [‘Thus saith the Eternal: Let My people go’].12Exodus 7:26. — In brief, Ramban up to this point has explained that there is no difference between emor and dabeir, and that the double use of each of these verbs or the use of the two together is to indicate the importance of the subject discussed. I have found a similar view in Yonah ibn Ganach’s Sefer Hashorashim, root dabeir. Now many scholars13I have not identified these scholars. say that the meaning of ‘dabeir’ unto the children of Israel is like that of the term kriah (calling), thus: “call unto the children of Israel that they assemble themselves before you, and you shall say to them the following,” and similarly ‘emor’ to the priests means [“call them] to assemble themselves and to listen.”
[SAY UNTO] THE PRIESTS. The reason for [His mentioning the term] the priests [in this section is as follows]: In commandments relating to matters of the offerings He says, Command Aaron and his sons14Above, 6:2. Or: Speak unto Aaron and his sons (ibid., Verse 18). and does not refer to them by the name “the priests,”15“The priests.” In the Tur quoting Ramban: “and He does not refer to them by the term of priesthood.” because those subjects concern the offerings or the various degrees of holiness of the Sanctuary. But here He warns the priests that they should never defile themselves for the dead, even at a time when they do not come into the Sanctuary, this being a mark of distinction to them personally; therefore Scripture mentioned here the priests, meaning to say that it is because they are the priests of the Eternal and the ministers of our G-d that He told them to conduct themselves in a manner reflecting honor and greatness, and that they should never become defiled. Thus the priests who are unfit for the priesthood [i.e., those who are born from a marriage forbidden to their father], are excluded from this principle [i.e., they are permitted to defile themselves for the dead].
The explanation of ‘lo yitama’ (he shall not defile himself — in the singular) is that you [i.e., Moses] are to tell the priests that none of them is to defile himself for the dead among his people. Or it may be that [the use of the singular in lo yitama] is connected with the expression of ‘ba’al b’amav’ (a chief man among his people) mentioned below in Scripture,16Verse 4. and the meaning thereof [here] is: “the chief man among his people is not to defile himself [for the dead].” And the meaning of ba’al b’amav16Verse 4. is like the expressions: ‘miba’alei Yehudah;’17II Samuel 6:2. ‘ba’aleigoyim,’18Isaiah 16:8. namely “the dignitaries” or “the lords” among them [i.e., Judah17II Samuel 6:2. and the nations18Isaiah 16:8.], similar to the phrase: ‘ba’alav ein imo’19Exodus 22:13. — “the master is not with it; “‘ba’al habayith’ — “the master of the house;” as honored people are called “lords.” The verse here is thus stating: “the honored one among his people [i.e., the priest] is not to defile himself for the dead, [in which case] he would be treating his honor with irreverence.” Scripture is thus explaining that it is because of the distinction of the priest, seeing that he is fit to become the highest and most honored one among his people [i.e., the High Priest] that it warns him not to profane his distinction with the impurity of the dead. By means of this statement, Scripture intends to teach us that it should not occur to us to say that the warning [against the priests defiling themselves for the dead] is only when they come into the Tent of Meeting to perform the holy Service. Similarly in this whole section He states that all restrictions [on the priests mentioned here] are due to their distinction. Thus: she profaneth her father;20Verse 9. and he shall not profane his seed.21Verse 15. Onkelos likewise translated [Verse 4]: “The chief among his people shall not defile himself, to be profaned thereby.” But in the Torath Kohanim22Torath Kohanim, Emor 1:15. [ba’al b’amav]16Verse 4. is interpreted [literally] to refer to “a husband” with reference to his wife, as Rashi has written.23Thus: “A husband [a priest] shall not defile himself for his wife’s corpse while it is among his people, meaning where there are other persons who can attend to her burial, this applying only to a wife who disqualified him from serving as a priest, because she was forbidden to him in marriage.” But otherwise the priest is to defile himself for his wife, even if there are other people to attend to her burial.
In my opinion the plain sense of the verse is as follows: The meaning of emor (say) is like that of dabeir (speak): Give ear to ‘amarai,’ O Eternal4Psalms 5:2. is like d’varai (my words). A similar case is ‘imrei’(words of) truth.5Proverbs 22:21. This is equivalent to ‘divrei’ emeth (words of truth) — Ecclesiastes 12:10. So also: for it hath heard all ‘imrei’ (the words of) the Eternal.6Joshua 24:27. Here too it is like ‘divrei’ Hashem (the words of G-d) in Exodus 24:3. And the expression Go in unto Pharaoh ‘v’dibarta’ (and thou shalt speak) to him7Exodus 9:1. is like v’amarta (and thou shalt say). ‘Vayedabeir Mosheh’ (And Moses spoke) unto Aaron, and unto Elazar and unto Ithamar, his sons that were left: ‘Take the meal-offering,’8Above, 10:12. is like vayomer Mosheh (and Moses said). And so also you find in many places that both [amor and dabeir are used in one verse, such as:] ‘Dabeir (Speak) unto the children of Israel, ‘v’amarta’ (and say) unto them,9Numbers 15:38. such usage [of the two verbs] being found in those sections where He wishes to warn them strongly [about a certain law] either because of the stringency of the matter, or on account of their habit to commit that sin. Thus ‘emor’ (say) unto the priests … ‘v’amarta’ (and thou shalt say) unto them [is like ‘dabeir’ (speak unto the priests) ‘v’amarta’ (and thou shalt say), as will be explained further on]. Similarly, Thus saith the Eternal, the G-d of Israel: Go ‘v’amarta’ (and say) to Zedekiah king of Judah ‘v’amarta’ (and say) unto him: Thus saith the Eternal etc.10Jeremiah 34:2. means “Go dabeir (speak) to Zedekiah.” Similarly, ‘Vatomer ha’ishah ha’t'ko’ith’ (And when the woman of Tekoa said) to the king, she fell on her face to the ground, and prostrated herself, ‘vatomer’ (and she said): ‘Help, O king’11II Samuel 14:4. is like: “vatedabei’r ha’ishah (and the woman spoke) to the king vatomer (and she said), ‘Help, O king.’” The meaning of Say unto the priests … and thou shalt say unto them is thus like “speak to the priests and say to them,” similar to [that which we find elsewhere], ‘Dabeir’ (speak) unto the children of Israel, ‘v’amarta’ (and say) unto them,9Numbers 15:38. the meaning thereof being: “speak to the people in My Name, and say thus to them,” like, Go in unto Pharaoh, and say unto him: [‘Thus saith the Eternal: Let My people go’].12Exodus 7:26. — In brief, Ramban up to this point has explained that there is no difference between emor and dabeir, and that the double use of each of these verbs or the use of the two together is to indicate the importance of the subject discussed. I have found a similar view in Yonah ibn Ganach’s Sefer Hashorashim, root dabeir. Now many scholars13I have not identified these scholars. say that the meaning of ‘dabeir’ unto the children of Israel is like that of the term kriah (calling), thus: “call unto the children of Israel that they assemble themselves before you, and you shall say to them the following,” and similarly ‘emor’ to the priests means [“call them] to assemble themselves and to listen.”
[SAY UNTO] THE PRIESTS. The reason for [His mentioning the term] the priests [in this section is as follows]: In commandments relating to matters of the offerings He says, Command Aaron and his sons14Above, 6:2. Or: Speak unto Aaron and his sons (ibid., Verse 18). and does not refer to them by the name “the priests,”15“The priests.” In the Tur quoting Ramban: “and He does not refer to them by the term of priesthood.” because those subjects concern the offerings or the various degrees of holiness of the Sanctuary. But here He warns the priests that they should never defile themselves for the dead, even at a time when they do not come into the Sanctuary, this being a mark of distinction to them personally; therefore Scripture mentioned here the priests, meaning to say that it is because they are the priests of the Eternal and the ministers of our G-d that He told them to conduct themselves in a manner reflecting honor and greatness, and that they should never become defiled. Thus the priests who are unfit for the priesthood [i.e., those who are born from a marriage forbidden to their father], are excluded from this principle [i.e., they are permitted to defile themselves for the dead].
The explanation of ‘lo yitama’ (he shall not defile himself — in the singular) is that you [i.e., Moses] are to tell the priests that none of them is to defile himself for the dead among his people. Or it may be that [the use of the singular in lo yitama] is connected with the expression of ‘ba’al b’amav’ (a chief man among his people) mentioned below in Scripture,16Verse 4. and the meaning thereof [here] is: “the chief man among his people is not to defile himself [for the dead].” And the meaning of ba’al b’amav16Verse 4. is like the expressions: ‘miba’alei Yehudah;’17II Samuel 6:2. ‘ba’aleigoyim,’18Isaiah 16:8. namely “the dignitaries” or “the lords” among them [i.e., Judah17II Samuel 6:2. and the nations18Isaiah 16:8.], similar to the phrase: ‘ba’alav ein imo’19Exodus 22:13. — “the master is not with it; “‘ba’al habayith’ — “the master of the house;” as honored people are called “lords.” The verse here is thus stating: “the honored one among his people [i.e., the priest] is not to defile himself for the dead, [in which case] he would be treating his honor with irreverence.” Scripture is thus explaining that it is because of the distinction of the priest, seeing that he is fit to become the highest and most honored one among his people [i.e., the High Priest] that it warns him not to profane his distinction with the impurity of the dead. By means of this statement, Scripture intends to teach us that it should not occur to us to say that the warning [against the priests defiling themselves for the dead] is only when they come into the Tent of Meeting to perform the holy Service. Similarly in this whole section He states that all restrictions [on the priests mentioned here] are due to their distinction. Thus: she profaneth her father;20Verse 9. and he shall not profane his seed.21Verse 15. Onkelos likewise translated [Verse 4]: “The chief among his people shall not defile himself, to be profaned thereby.” But in the Torath Kohanim22Torath Kohanim, Emor 1:15. [ba’al b’amav]16Verse 4. is interpreted [literally] to refer to “a husband” with reference to his wife, as Rashi has written.23Thus: “A husband [a priest] shall not defile himself for his wife’s corpse while it is among his people, meaning where there are other persons who can attend to her burial, this applying only to a wife who disqualified him from serving as a priest, because she was forbidden to him in marriage.” But otherwise the priest is to defile himself for his wife, even if there are other people to attend to her burial.
Ramban
AND SURELY IT FLOWETH WITH MILK AND HONEY. Since Moses had commanded them to see what the Land is, whether it is fat or lean24Further, Verse 20. the spies reported to him that it is fat, and surely it floweth with milk and honey. And in answer to his question whether there are trees therein or not24Further, Verse 20. they reported to him, and this is its fruit52In Verse 27 before us. for so he had commanded them, to show it to him.24Further, Verse 20. Now in all this they said the truth, and gave a report about those matters which they had been commanded [to find out],53Verses 27-28. therefore they should [indeed] have said [as in fact they did] that the people that dwell in the Land are fierce and the cities are fortified;53Verses 27-28. for it was their duty to bring back words of truth to them that sent them,54Proverbs 22:21. and Moses had commanded them [to see] whether they are strong or weak,55Verse 18. [and what cities they are that they dwell in], whether in camps, or in strongholds.56Verse 19. But the wickedness of the spies consisted in saying the word ephes [“nevertheless” — ‘Nevertheless’ the people that dwell in the Land are fierce],53Verses 27-28. which signifies something negative and beyond human capability, something impossible of achievement, under any circumstances, similar to the expressions: ‘Ha’aphes’ lanetzach chasdo (Is His mercy ‘clean gone’ for ever?);57Psalms 77:9. The thought implied is clear: It is impossible to think that His mercy has been withdrawn forever. and there is none else; ‘ephes’ (there is no other) G-d.58Isaiah 45:14. Here too, the thought suggested is abundantly clear: It is inconceivable that there is another deity beside the true One G-d. Thus the spies told Moses that the Land is fertile and surely it floweth with milk and honey53Verses 27-28. and the fruits are good, but it is impossible to fight against the people because they are fierce, and the cities are fortified, and very great; and moreover we saw the children of Anak there.53Verses 27-28.