Tafsiran yang Mengutip untuk Bilangan 7:1

AND THE ETERNAL SPOKE UNTO MOSES, AFTER THE DEATH OF THE TWO SONS OF AARON. The meaning of the phrase after the death of the two sons of Aaron, is that immediately after the death of his sons He had warned Aaron against [drinking] wine or strong drink [when going into the Tent of Meeting], so that he should not die,¹Above, 10:9. and now He told Moses in addition to warn him so that he should not die when he draws near the Eternal [even in a sober condition, but at a time when he is not commanded to do so].²Ramban’s intent is thus to explain that we should not think that this section was made known to Moses immediately after the death of Aaron’s two sons, since the prohibition conveyed to Aaron against the ministering priests’ drinking wine, preceded it. The reason why Ramban finds this important to emphasize will be made clear further on. See Note 5. It is likely that these two commandments were both conveyed on the day after the death of Aaron’s sons, for on the actual day [when the deaths occurred, Aaron] was a mourner, and the holy spirit does not rest upon man in moments of sadness,³Yerushalmi Succah V, 1. And therefore G-d would not have communicated with Aaron on that day. and the communication concerning the prohibition against wine came to Aaron,⁴Above, 10:8. Thus it must have been on the day after the day of the tragedy, when he was no longer a mourner. and in that selfsame day this commandment [stated in the section before us] was also told to Moses.⁵We may now understand why Ramban emphasized that the phrase after the death of the two sons of Aaron does not mean immediately after their death, since it was preceded by G-d’s command to Aaron. For had the phrase meant “immediately following their death,” then it would have been possible that this command came to Moses on the day of the death of Aaron’s sons. But now that the Divine command to Aaron preceded it, and that could not have taken place on the day of the tragedy [for the reason explained in the text], but only on the following day, it follows that the Divine command given to Moses, as contained in this section, was also communicated to him on the day after the death of Aaron’s sons. Ramban’s stressing of this is obviously intended to take exception to what Chizkuni clearly writes in his commentary, that it was on the selfsame day that the death occurred that the command contained in this section was communicated. On this Ramban commented: “The holy spirit does not rest upon man in moments of sadness.” Scripture, however, preceded the prohibitions with which He warned Israel that they die not in their uncleanness, when they defile My Tabernacle that is in the midst of them,⁶Above, 15:31. “And incidentally He explained already all the laws of impurity” (Tur). [before dealing with the commands specific to Aaron], and only afterwards He wrote the warning [applying to] the individual [i.e., this section, which was to be conveyed by Moses to Aaron, as the verse states: And the Eternal said unto Moses: ‘Speak unto Aaron thy brother etc.’].⁷Verse 2. But in my opinion the whole Torah is written in consecutive order, and in all places where He changed the order, placing an earlier event in a later position, Scripture clearly states so, such as the verses: And the Eternal spoke unto Moses in Mount Sinai⁸Further, 25:1. [later on] in this book, [the laws of which were declared to Moses in the Tent of Meeting]; And it came to pass on the day that Moses had made an end of setting up the Tabernacle,⁹Numbers 7:1. in the following book [i.e., the Book of Numbers], and similar such statements. Therefore Scripture stated here after the death, in order to inform us that this [communication] was [given to Moses] immediately after the death of the two sons of Aaron [and according to the historical sequence of events, it should have been placed in Chapter 10 above, where the account of events following their death is given].
And in the opinion of our Rabbis who said¹⁰Torath Kohanim, beginning of Acharei Moth, 3. Quoted also in Rashi. [by way of a parable, that this verse can be compared to the case of a physician who warned his patient not to eat cold things or sleep in a damp place, and another physician warned him likewise but added]: “so that you should not die as that person died;” thus “this [second physician] put him on his guard more than the first one,” [according to this comment of the Rabbis] the meaning of the verse will be, that G-d said to Moses these words: “After the death of the two sons of Aaron¹¹Thus the expression after the death is not a chronological note marking the occasion when this communication was given, but constitutes part of the Divine words, as if to say: “Now that the death of Aaron’s sons happened because they drew near etc., therefore speak to Aaron etc.” when they drew near before the Eternal, speak to him that he come not at all times into the holy place … that he die not.”

On the first day of the second month in the second year. The significance of this date that is written here is explained in the Midrash Tanchuma (5): It is compared to a king who married a woman but did not write a ketubah [marriage contract] for her, etc. Later, he found a poor woman of good lineage and wrote her a ketubah with a specific date, etc. See the full text of the Midrash in Yalkut (684).
The author of this Midrash believes that the day of the Giving of the Torah was the day of betrothal, for the Holy One, blessed be He, betrothed Israel through this Torah. As it is written Moses commanded us the Torah, an inheritance [morasha] of the congregation of Jacob (Deuteronomy 33:4), and our Sages interpreted (Pesachim 49b) morasha as “me’orasa” [betrothed]. And know that it does not say “betrothed to the congregation of Jacob,” but rather “betrothed the congregation of Jacob,” meaning that the congregation of Jacob is betrothed to the Holy One, blessed be He, through the giving of the Torah, which is like a wedding ring, as it is written For your Maker is your husband (Isaiah 54:5).
And indeed we find that our Sages (Tanchuma Ki Tisa 16) compared the union of Israel with the Holy One, blessed be He, to the union of a bride with a groom at two times. The first is at the time of the Giving of the Torah, as it is said And He gave to Moses, when He had finished [k’chaloto] speaking with him (Exodus 31:18), written without the letter vav, implying that the Torah was given over like an adorned bride [kallah] with 24 books. The second is on the day of the dedication of the Tabernacle, as it is said And it came to pass on the day that Moses finished [kalot] setting up (Numbers 7:1). Rashi explained that on the day the Tabernacle was set up, Israel was delivered to the Holy One, blessed be He, like a bride to a groom. This teaches that the Giving of the Torah was the time of betrothal, and the day the Tabernacle was set up was the time of marriage, as the beauty of a man to dwell in a house (Isaiah 44:13), as understood from the language of “delivered,” meaning to a shared dwelling place. And in between was about 10 months, as it is said Let the maiden remain with us for days or 10 (Genesis 24:55), which means 10 months that are given to a virgin as time between betrothal and marriage to adorn herself with the 24 types of adornments mentioned in Isaiah (3:18-24).

Perhaps another element of pain asscociated with the words ויהי ביום השמיני is that Moses realised on that day that it had become Aaron and his sons who were the "heirs" of his own spiritual stature and not his own sons. The Talmud (Menachot 109) tells about the High Priest Shimon Ha-tzaddik who had appointed one of his sons Chonov to be his successor, something which aroused the jealousy of Chonov's brother Shimi. The results were terrible. At any rate, we see from there that aspiring to something noble may cause the finest person anguish if one's desire goes unfulfilled. At the time G'd had repeatedly urged Moses to accept the role of leader of the Jewish people and Moses had repeatedly declined, G'd had become angry, deciding to deny Moses the position of High Priest [a hereditary position provided the son was suitable. Ed.] Up until now Moses had not felt saddened by not having been accorded the rank of High Priest. Now when he saw that Aaron had been given this honour, he was saddened by having forfeited the chance to be the High Priest. Although we know that Moses was the most humble and fair person his heart was not made of stone, and he suffered some emotional distress about this, especially as the position denied him involved being the instrument of atonement for his people, etc. Perhaps the Torah alluded to Moses' feelings in the matter in Numbers 7,1 where we read ויהי ביום כלות משה להקים את המשכן, "it was on the day Moses completed erecting the Tabernacle;" this was the same date as the day which is described in our portion as "the eighth day," i. e. the first of Nissan. Our suggestion would account for the fact that the Torah introduced both paragraphs with the words ויהי ביום, seeing that in our verse the sad event was the death of Nadav and Avihu whereas in Numbers the sadness the Torah alluded to was Moses' distress at having forfeited the chance to be the High Priest.