Tafsiran yang Mengutip untuk Bilangan 8:3

צו את אהרון, "Command Aaron, etc." Torat Kohanim comments that the expression צו is always one which denotes a sense of urgency covering both the present and future generations. [I believe the meaning of "future generations" is that the commandment does not merely involve a one-time contribution such as the materials for the Tabernacle. Ed.]. Rabbi Shimon says that this expression is used especially when performance of the commandment involves personal expense. According to the first opinion quoted, the reason the expression צו is justified here more than elsewhere is because the legislation involving the burnt or total-offering involves also night-time activity, something which is not the case with any of the other offerings. The priests therefore had to be impressed with a special sense of urgency. We find a parallel passage in the Torah (Leviticus 24,2) where the expression צו is used in connection with the oil for the candlestick which was used primarily at night. That commandment also involved personal expense for the people contributing the oil. Aaron was commanded with those words, and the Torah reports in Numbers 8,3 that Aaron carried out the instructions to the letter. The word לדורות used by Torat Kohanim means that the rules laid down here after the word צו are not subject to change in the future. We encounter the following comment in Pessikta on our verse. "The need for the Torah to legislate with the word צו was based on the Israelites having said: 'in the past while we were wandering through the desert we used to offer daily communal burnt-offerings. Now that we have have stopped wandering, we will also discontinue the practice of these offerings.'" We see from the above that there was room for error as to the application of the daily תמידים offerings.

And for generations. [Rashi knows this] from what is written (Devarim 3:28): “Command Yehoshua and strengthen him” — [the addition of the word “and strengthen him” shows that] this is an expression of “urging.” “And for generations” — it is written in Parshas Emor (24:2-3): “Command the children of Israel and let them take [pure olive] oil ... from evening until morning before Hashem, continually, as an everlasting statute throughout your generations,” this stipulates “for generations.” “Immediately” — it says in Parshas Behaloscha (Bamidbar 8:3): “Aharon did so; he lit the lamps toward the face of the menorah, as Hashem had commanded...” — this denotes “immediately.”

הרם את מטך, “raise your rod!” Some commen-tators understand the word הרם as meaning the same as הסר, to remove, so that it would parallel the meaning of Ezekiel 21,31 הסיר המצנפת והרם העטרה, “remove the turban and lift off the crown!” G’d, according to this, told Moses to divest himself of his staff and to use his bare hand instead. i.e. to make it appear as hanging inactive by his side. This would also explain that in response (verse 21) Moses is described as ויט משה את ידו, “Moses inclined his hand.” Seeing that I have explained earlier that in most of the miracles Moses deviated somewhat from the literal meaning of the instruction he had received, unless the Torah writes ויעש כן, i.e. he did exactly as instructed, here too the line “he did as instructed” is missing. (compare Exodus 17, 6 and Numbers 8,3, the only time the Torah reports instructions as having been carried out precisely as given.) The Torah does not criticize Moses for departing slightly from the instructions received, [presumably because unless someone else had heard the instructions he had received, this would not be a desecration of the word of G’d. Ed]