Tafsiran yang Mengutip untuk Imamat 21:1

He transgresses the law of: “You shall not round” (Leviticus 19:2 and “You shall not defile for the dead,” (Leviticus 21:1) like men; The two prohibitions mentioned here, not to round the corners of one’s head and for priests not to intentionally become impure by contact with the dead, apply only to men. They apply to hermaphrodites as well.

Therefore, the verse says two times, “speak and say” [21:1]. When there is no person to bury a corpse, then the priest should go and bury him, but a male priest should not touch him. However, a daughter of a priest may touch it because the women brought death into the world. Thus, it is just that every woman should help bury the dead, even daughters of priests. The section of the priests is written near the section about magic, “a ghost or familiar spirit” [20:27], that is previously in Kedoshim. This teaches us that you Israelites do not need to ask what will happen through magic. You have priests who will tell you what you need.⁶Bahya, Leviticus, 21:1.

ויקרא משה אל מישאל ואל אלצפן, Torat Kohanim claims that it is clear from here that the brothers of the deceased, being priests, were not allowed to bury him, i.e. to ritually defile themselves on account of the tragedy. This statement is most puzzling, as this is nothing new, and we know from Leviticus 21,1 that priests must not defile themselves. Seeing that both Elazar and Ittamar were not High Priests, why would they be forbidden to bury their brothers seeing that they belonged to the seven closest relatives on whose account they are permitted to defile themselves in such a situation? We must therefore assume that what the author of Torat Kohanim had in mind was that on days when ordinary priests have been appointed to perform service in the Temple, they are considered on the same level of sanctity as a High Priest, and on such days they must not defile themselves even in order to bury one of the seven closest relatives. This is also the opinion of the author of b’chor shor, in his commentary on verse 6, i.e. ראשיכם אל תפרעו, “let not your hair on your head grow loose.” The reason why this rule was revealed on that day was that on that day the brothers of Nadav and Avihu had been appointed to perform duties in the Tabernacle, so that they had become subject to the restrictions applying to their father the High Priest. On ordinary days, ordinary priests do not have to observe the restriction of not letting their hair grow loose. [At the time in question there had been only five priests, Aaron and his four sons. Ed.] Our author feels that the words: כי שמן משחת קודש עליהם, “for the holy anointing oil is upon you,” in the verse following, reinforces the commentary by the author of b’chor shor.