Tafsiran yang Mengutip untuk Imamat 9:7

All of the above is based on the approach of Rabbi Yossi who claimed that it was the unauthorized entry which caused the death of Nadav and Avihu. It also conforms to the view of Rabbi Avraham ibn Ezra according to which they committed two deathly sins, i.e. the offering of unauthorised incense, and entering the Sanctuary without authority. According to the view of Rabbi Akiva who holds that they died only because they offered incense, you have to explain our verse differently if you assume that the word אחרי refers to something which had occurred some time previously. In order to understand this we must first ask ourselves why G'd did not mention the legislation involving the Day of Atonement until this day instead of revealing this information on the day He commanded the details about all the other sacrificial offerings in the first two portions of the Book of Leviticus. We could have expected Moses to tell Aaron not to enter the Holy of Holies unbidden in Leviticus 9,7 where he also told him to approach the altar and offer his sin-offering, etc. This would have been the logical place to add that Aaron should not enter the Sanctuary unless bidden to do so. The fact is that one could have derived that prohibition from the positive permission to approach the altar (in the courtyard of the Tabernacle). All Moses had to tell Aaron at that point was: "offer your sin-offering," and I would have known that it was to be offered on that altar." If he added the words קרב אל מזבח, Aaron could have figured out that he was allowed only to mount the copper altar at will, not the golden altar in the Sanctuary. Our sages in Torat Kohanim explain all sorts of things in connection with that verse. According to our own approach Moses only told Aaron that he could use only the outer altar. The question is why he did not add that entering the Holy of Holies would result in his death?

ואל יבא, and that he must not enter, etc. In addition to the reason we offered previously for the unusual letter ו at the beginning of a message, we may say that inasmuch as Moses had told Aaron on the very first day of his anointment as High Priest to go ahead and offer his sin-offering on the outer altar (Leviticus 9,7) the meaning was that it was only the altar situated in the courtyard which Aaron had unrestricted access to. Our sages derive this from the principle called לאו הבא מכלל עשה, that the wording of a positive commandment contains within it a negative commandment which was not spelled out by the Torah specifically. The letter ו in the word ואל provides the clue to that negative commandment.

ויאמר הנני, “He said: “I am at Your disposal.” G–d responded that though you showed your preparedness with the same word as your forefather Avraham when I called upon him, (to offer his son to Me as a sacrifice) this is not what I come to ask of you. We know from Proverbs 25,6: במקום גדולים אל תעמוד, “do not stand in the place of great men.” (do not aspire to be important actively or passively) Aaron was commanded to come close to holy sites, the altar, (Leviticus 9,7) Not so Moses. He had to shun a holy site. Neither was allowed to aspire to Royalty, as opposed to David. He acknowledged that G–d had brought him הלום, instead of as Moses: אל תקרב הלום. (Compare Samuel II 7,18 and Sh’mot Rabbah 2,6)

made a hedge around him You protected him like a wall, as in (Isa. 5:5) “I will remove its hedge (משוכתו),” its wall. Every expression of בעד stated in the Hebrew language is only an expression of “opposite and before him,” as in (Lev.16:6), “and he shall effect atonement for himself (וכפר בעדו),” he shall wipe away the sin from opposite you and before you (sic), so that the atonement shall be a shield about you. Similarly (Ps. 3:4), “[But You,] O Lord, are a shield about me (בעדי) .”

ויעל עליו וגו׳ AND OFFERED UPON IT etc. Not only during the first seven days of the consecration of Aaron and his sons during which Moses set the dwelling up and then dismantled it, but also on the eighth day of the consecration which was the day of the final erection of the dwelling for its ordinary purposes did Moses officiate and offer the congregational sacrifices except those which had been commanded exclusively for that very day, as it is said, (Leviticus 9:7) “[And Moses said to Aaron], approach unto the altar and offer etc.