וָאֶשְׁמְעָ֥ה אֶֽחָד־קָד֖וֹשׁ מְדַבֵּ֑ר וַיֹּאמֶר֩ אֶחָ֨ד קָד֜וֹשׁ לַפַּֽלְמוֹנִ֣י הַֽמְדַבֵּ֗ר עַד־מָתַ֞י הֶחָז֤וֹן הַתָּמִיד֙ וְהַפֶּ֣שַׁע שֹׁמֵ֔ם תֵּ֛ת וְקֹ֥דֶשׁ וְצָבָ֖א מִרְמָֽס׃
Lalu aku mendengar seorang kudus berbicara, dan seorang kudus itu berkata kepada sosok yang tidak disebut namanya, yang sedang berbicara itu: “Sampai kapan berlakunya penglihatan tentang korban tetap itu dan tentang pelanggaran yang bisu itu, sehingga tempat kudus dan bala tentara diserahkan untuk diinjak-injak?”
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Yet another meaning of the words קדושים תהיו views this call as an invitation to become like the angels who are called קדושים. We know this from Daniel 8,13 where Daniel reports overhearing a קדוש speak, etc. We must understand this as similar to Psalms 82,6 in which the Psalmist Assaph describes the human species as אלוהים, divine beings prior to Adam's sin. Seeing that G'd used to reside in the heavens, the domain of the angels, it is no more than reasonable to describe the Israelites as angels once they qualified to provide G'd's new home on earth. You may be interested to read about the reaction of the angels in the celestial regions when they found out that G'd took up residence amongst the humans on earth. (compare Zohar volume 2 page 140). In view of the agitation amongst the angels in the celestial regions who heard that G'd intended to move His residence to earth, He decided to command the Israelites to be holy like angels in order that the angels should cease complaining. This lends additional meaning to the words "I am the Lord your G'd." Thus far the Zohar on the subject.
Tosafot Yom Tov
HILLEL SAYS. “I have seen a holy one speaking” (Daniel 8:13), R. Menachem Azariah in his book Asarah Ma’amarot, section Chakor Din, 2:19, saying that this Hillel was the grandson of Rabbi Yehudah HaNassi, who went to bathe with his brother in Kabul, as mentioned in Pesachim 51a. Through these mishnayot, Rabbi Yehudah HaNassi fulfilled the verse “They shall not depart from your mouth, the mouths of your children, and the mouths of your children’s children” (Isaiah 59:21). Immediately after this Hillel, Rabbi Yehudah HaNassi placed the words of Hillel the Elder, the patriarch of this lineage, who said an ignoramus cannot be G-d-fearing. Those who study the Mishna are not careful with this and read “he also said” at the beginning of the next mishna—thusfar his words.
If this is a tradition, then we will accept it, but if it is his own conclusion, we note that Rashi explicitly says that this Hillel is Hillel the Elder, and that Rambam, in commenting on “when I will have free time” in our mishna, notes that this teaching resembles the earlier teaching of “Shammai, his colleague” about making one’s Torah fixed. His teaching was placed here in connection with what Rabban Gamliel said about those who work on behalf of the people, and so that the Mishna can then move smoothly to the words of R. Yochanan ben Zakkai, who received the tradition from him.
This problem is what caused the the Asarah Ma’amarot to read “Hillel says” in the text of the next mishna, where he comments that this refers to Hillel the Elder.
If this is a tradition, then we will accept it, but if it is his own conclusion, we note that Rashi explicitly says that this Hillel is Hillel the Elder, and that Rambam, in commenting on “when I will have free time” in our mishna, notes that this teaching resembles the earlier teaching of “Shammai, his colleague” about making one’s Torah fixed. His teaching was placed here in connection with what Rabban Gamliel said about those who work on behalf of the people, and so that the Mishna can then move smoothly to the words of R. Yochanan ben Zakkai, who received the tradition from him.
This problem is what caused the the Asarah Ma’amarot to read “Hillel says” in the text of the next mishna, where he comments that this refers to Hillel the Elder.
Da'at Zekenim
'אם יהיה נביאכם ה, “if there be a prophet among you;” these words referred to their having said that they too were prophets, seeing that G–d had spoken to them both. G–d now proceeds to teach them that there are different levels of prophecy, of man’s intimacy with the Lord. G–d’s relationship with Moses, He explains, is of a different dimension altogether than that between Him and any other prophets. Other prophets receive a vision during a dream, and when waking up required the dream to be explained to them. They do not come face to face even with the vision, only with its reflection, mirror-like. In other words, they are told a parable and have to work out how the facts match what has been shown them as a parable. We find examples of this in Ezekiel 4,4, the prophet being instructed to lie on his left side. Or compare Daniel 8,13: “I heard a holy one speaking and the holy one was saying something to an anonymous one.” There are numerous examples in the Bible of such enigmatic communications emanating from the heaven but not clear in meaning. G–d tells Miriam and Aaron that Moses never receives a communication from Him which is not clear and its meaning beyond doubt.
Or HaChaim
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Hanya tersedia untuk anggota PremiumRashi
And a time will be given for the daily sacrifice A set time will be given for the daily sacrifice to be discontinued because of transgression.
Rashi
וממחרת והנותר ממנו AND ON THE MORROW ALSO THE REMAINDER OF IT — i. e. what remained on the first day, יאכל MAY BE EATEN; — this ו (that of והנותר) is redundant (the text being equivalent to וממחרת הנותר ממנו יאכל); there are many similar examples in Scripture: (Genesis 36:24) “And these are the sons of Zibean: And Ajah (ואיה) and Anah”; (Daniel 8:13): “to give and the Sanctuary (וקדש) and the host to be trampled under foot”.