וַיֹּ֨אמֶר יְהוֹשֻׁ֜עַ אֶל־כָּל־הָעָ֗ם הִנֵּ֨ה הָאֶ֤בֶן הַזֹּאת֙ תִּֽהְיֶה־בָּ֣נוּ לְעֵדָ֔ה כִּֽי־הִ֣יא שָׁמְעָ֗ה אֵ֚ת כָּל־אִמְרֵ֣י יְהוָ֔ה אֲשֶׁ֥ר דִּבֶּ֖ר עִמָּ֑נוּ וְהָיְתָ֤ה בָכֶם֙ לְעֵדָ֔ה פֶּֽן־תְּכַחֲשׁ֖וּן בֵּאלֹהֵיכֶֽם׃
At sinabi ni Josue sa buong bayan: “Narito, ang batong ito ay magiging saksi laban sa atin, sapagkat narinig nito ang lahat ng mga salita ng Walang-Hanggan na kanyang sinalita sa atin; at ito ay magiging saksi laban sa inyo, upang hindi ninyo itatwa ang inyong Diyos.”
Ramban
SAY [UNTO THE PRIESTS] … AND THOU SHALT SAY UNTO THEM. “[The repetition of the verb say … and thou shalt say is] to warn the adults about the children” [that they observe this law]. This is Rashi’s language on the basis of the words of our Rabbis.1Yebamoth 114 a. Now the meaning of this “warning” is to state that we are not to assist with our hands in the defilement of children [but it does not intend to warn us that we are obliged to prevent them from becoming defiled]. There are many admonitions in the Torah of this nature according to the interpretation of our Rabbis,1Yebamoth 114 a. such being the prohibitions against eating blood and swarming things, and against the defilement [of priests], and from them we learn that [it is applicable to] all prohibitions of the Torah, that we must not assist children in any case to transgress the law. But if they are doing it of their own accord, we2I.e., the court. But his father is obliged to rebuke him and prevent him from doing that which is forbidden (ibid., and such is the final decision of the law, Shulchan Aruch, Hilchoth Shabbath, 343). are not commanded to prevent them [from so doing since they have not yet reached the training period of minors for religious practices, but if they have reached that stage, everyone is commanded to prevent them from doing a prohibited act].3Shulchan Aruch ibid., Rama, and Mishnah Brurah, 7. The meaning of the verse according to its interpretation is then: “say unto the priests … and thou shalt say it over again to them, that they are not to defile themselves,” the purpose of the many warnings being [to teach] that all sons of Aaron are to be guarded from defilement, even the young ones. And Rabbi Abraham ibn Ezra said by way of the plain meaning of Scripture, that say unto the priests refers to the section mentioned above [i.e., Seder Kedoshim], since they [the priests] are the teachers of the Torah and it is they who admonish the people; and thou shalt say unto them, meaning those specific commandments which devolve upon them alone to observe, [as mentioned in this section]. But it is not correct [to interpret two such adjacent phrases as referring to two different sections].
In my opinion the plain sense of the verse is as follows: The meaning of emor (say) is like that of dabeir (speak): Give ear to ‘amarai,’ O Eternal4Psalms 5:2. is like d’varai (my words). A similar case is ‘imrei’(words of) truth.5Proverbs 22:21. This is equivalent to ‘divrei’ emeth (words of truth) — Ecclesiastes 12:10. So also: for it hath heard all ‘imrei’ (the words of) the Eternal.6Joshua 24:27. Here too it is like ‘divrei’ Hashem (the words of G-d) in Exodus 24:3. And the expression Go in unto Pharaoh ‘v’dibarta’ (and thou shalt speak) to him7Exodus 9:1. is like v’amarta (and thou shalt say). ‘Vayedabeir Mosheh’ (And Moses spoke) unto Aaron, and unto Elazar and unto Ithamar, his sons that were left: ‘Take the meal-offering,’8Above, 10:12. is like vayomer Mosheh (and Moses said). And so also you find in many places that both [amor and dabeir are used in one verse, such as:] ‘Dabeir (Speak) unto the children of Israel, ‘v’amarta’ (and say) unto them,9Numbers 15:38. such usage [of the two verbs] being found in those sections where He wishes to warn them strongly [about a certain law] either because of the stringency of the matter, or on account of their habit to commit that sin. Thus ‘emor’ (say) unto the priests … ‘v’amarta’ (and thou shalt say) unto them [is like ‘dabeir’ (speak unto the priests) ‘v’amarta’ (and thou shalt say), as will be explained further on]. Similarly, Thus saith the Eternal, the G-d of Israel: Go ‘v’amarta’ (and say) to Zedekiah king of Judah ‘v’amarta’ (and say) unto him: Thus saith the Eternal etc.10Jeremiah 34:2. means “Go dabeir (speak) to Zedekiah.” Similarly, ‘Vatomer ha’ishah ha’t'ko’ith’ (And when the woman of Tekoa said) to the king, she fell on her face to the ground, and prostrated herself, ‘vatomer’ (and she said): ‘Help, O king’11II Samuel 14:4. is like: “vatedabei’r ha’ishah (and the woman spoke) to the king vatomer (and she said), ‘Help, O king.’” The meaning of Say unto the priests … and thou shalt say unto them is thus like “speak to the priests and say to them,” similar to [that which we find elsewhere], ‘Dabeir’ (speak) unto the children of Israel, ‘v’amarta’ (and say) unto them,9Numbers 15:38. the meaning thereof being: “speak to the people in My Name, and say thus to them,” like, Go in unto Pharaoh, and say unto him: [‘Thus saith the Eternal: Let My people go’].12Exodus 7:26. — In brief, Ramban up to this point has explained that there is no difference between emor and dabeir, and that the double use of each of these verbs or the use of the two together is to indicate the importance of the subject discussed. I have found a similar view in Yonah ibn Ganach’s Sefer Hashorashim, root dabeir. Now many scholars13I have not identified these scholars. say that the meaning of ‘dabeir’ unto the children of Israel is like that of the term kriah (calling), thus: “call unto the children of Israel that they assemble themselves before you, and you shall say to them the following,” and similarly ‘emor’ to the priests means [“call them] to assemble themselves and to listen.”
[SAY UNTO] THE PRIESTS. The reason for [His mentioning the term] the priests [in this section is as follows]: In commandments relating to matters of the offerings He says, Command Aaron and his sons14Above, 6:2. Or: Speak unto Aaron and his sons (ibid., Verse 18). and does not refer to them by the name “the priests,”15“The priests.” In the Tur quoting Ramban: “and He does not refer to them by the term of priesthood.” because those subjects concern the offerings or the various degrees of holiness of the Sanctuary. But here He warns the priests that they should never defile themselves for the dead, even at a time when they do not come into the Sanctuary, this being a mark of distinction to them personally; therefore Scripture mentioned here the priests, meaning to say that it is because they are the priests of the Eternal and the ministers of our G-d that He told them to conduct themselves in a manner reflecting honor and greatness, and that they should never become defiled. Thus the priests who are unfit for the priesthood [i.e., those who are born from a marriage forbidden to their father], are excluded from this principle [i.e., they are permitted to defile themselves for the dead].
The explanation of ‘lo yitama’ (he shall not defile himself — in the singular) is that you [i.e., Moses] are to tell the priests that none of them is to defile himself for the dead among his people. Or it may be that [the use of the singular in lo yitama] is connected with the expression of ‘ba’al b’amav’ (a chief man among his people) mentioned below in Scripture,16Verse 4. and the meaning thereof [here] is: “the chief man among his people is not to defile himself [for the dead].” And the meaning of ba’al b’amav16Verse 4. is like the expressions: ‘miba’alei Yehudah;’17II Samuel 6:2. ‘ba’aleigoyim,’18Isaiah 16:8. namely “the dignitaries” or “the lords” among them [i.e., Judah17II Samuel 6:2. and the nations18Isaiah 16:8.], similar to the phrase: ‘ba’alav ein imo’19Exodus 22:13. — “the master is not with it; “‘ba’al habayith’ — “the master of the house;” as honored people are called “lords.” The verse here is thus stating: “the honored one among his people [i.e., the priest] is not to defile himself for the dead, [in which case] he would be treating his honor with irreverence.” Scripture is thus explaining that it is because of the distinction of the priest, seeing that he is fit to become the highest and most honored one among his people [i.e., the High Priest] that it warns him not to profane his distinction with the impurity of the dead. By means of this statement, Scripture intends to teach us that it should not occur to us to say that the warning [against the priests defiling themselves for the dead] is only when they come into the Tent of Meeting to perform the holy Service. Similarly in this whole section He states that all restrictions [on the priests mentioned here] are due to their distinction. Thus: she profaneth her father;20Verse 9. and he shall not profane his seed.21Verse 15. Onkelos likewise translated [Verse 4]: “The chief among his people shall not defile himself, to be profaned thereby.” But in the Torath Kohanim22Torath Kohanim, Emor 1:15. [ba’al b’amav]16Verse 4. is interpreted [literally] to refer to “a husband” with reference to his wife, as Rashi has written.23Thus: “A husband [a priest] shall not defile himself for his wife’s corpse while it is among his people, meaning where there are other persons who can attend to her burial, this applying only to a wife who disqualified him from serving as a priest, because she was forbidden to him in marriage.” But otherwise the priest is to defile himself for his wife, even if there are other people to attend to her burial.
In my opinion the plain sense of the verse is as follows: The meaning of emor (say) is like that of dabeir (speak): Give ear to ‘amarai,’ O Eternal4Psalms 5:2. is like d’varai (my words). A similar case is ‘imrei’(words of) truth.5Proverbs 22:21. This is equivalent to ‘divrei’ emeth (words of truth) — Ecclesiastes 12:10. So also: for it hath heard all ‘imrei’ (the words of) the Eternal.6Joshua 24:27. Here too it is like ‘divrei’ Hashem (the words of G-d) in Exodus 24:3. And the expression Go in unto Pharaoh ‘v’dibarta’ (and thou shalt speak) to him7Exodus 9:1. is like v’amarta (and thou shalt say). ‘Vayedabeir Mosheh’ (And Moses spoke) unto Aaron, and unto Elazar and unto Ithamar, his sons that were left: ‘Take the meal-offering,’8Above, 10:12. is like vayomer Mosheh (and Moses said). And so also you find in many places that both [amor and dabeir are used in one verse, such as:] ‘Dabeir (Speak) unto the children of Israel, ‘v’amarta’ (and say) unto them,9Numbers 15:38. such usage [of the two verbs] being found in those sections where He wishes to warn them strongly [about a certain law] either because of the stringency of the matter, or on account of their habit to commit that sin. Thus ‘emor’ (say) unto the priests … ‘v’amarta’ (and thou shalt say) unto them [is like ‘dabeir’ (speak unto the priests) ‘v’amarta’ (and thou shalt say), as will be explained further on]. Similarly, Thus saith the Eternal, the G-d of Israel: Go ‘v’amarta’ (and say) to Zedekiah king of Judah ‘v’amarta’ (and say) unto him: Thus saith the Eternal etc.10Jeremiah 34:2. means “Go dabeir (speak) to Zedekiah.” Similarly, ‘Vatomer ha’ishah ha’t'ko’ith’ (And when the woman of Tekoa said) to the king, she fell on her face to the ground, and prostrated herself, ‘vatomer’ (and she said): ‘Help, O king’11II Samuel 14:4. is like: “vatedabei’r ha’ishah (and the woman spoke) to the king vatomer (and she said), ‘Help, O king.’” The meaning of Say unto the priests … and thou shalt say unto them is thus like “speak to the priests and say to them,” similar to [that which we find elsewhere], ‘Dabeir’ (speak) unto the children of Israel, ‘v’amarta’ (and say) unto them,9Numbers 15:38. the meaning thereof being: “speak to the people in My Name, and say thus to them,” like, Go in unto Pharaoh, and say unto him: [‘Thus saith the Eternal: Let My people go’].12Exodus 7:26. — In brief, Ramban up to this point has explained that there is no difference between emor and dabeir, and that the double use of each of these verbs or the use of the two together is to indicate the importance of the subject discussed. I have found a similar view in Yonah ibn Ganach’s Sefer Hashorashim, root dabeir. Now many scholars13I have not identified these scholars. say that the meaning of ‘dabeir’ unto the children of Israel is like that of the term kriah (calling), thus: “call unto the children of Israel that they assemble themselves before you, and you shall say to them the following,” and similarly ‘emor’ to the priests means [“call them] to assemble themselves and to listen.”
[SAY UNTO] THE PRIESTS. The reason for [His mentioning the term] the priests [in this section is as follows]: In commandments relating to matters of the offerings He says, Command Aaron and his sons14Above, 6:2. Or: Speak unto Aaron and his sons (ibid., Verse 18). and does not refer to them by the name “the priests,”15“The priests.” In the Tur quoting Ramban: “and He does not refer to them by the term of priesthood.” because those subjects concern the offerings or the various degrees of holiness of the Sanctuary. But here He warns the priests that they should never defile themselves for the dead, even at a time when they do not come into the Sanctuary, this being a mark of distinction to them personally; therefore Scripture mentioned here the priests, meaning to say that it is because they are the priests of the Eternal and the ministers of our G-d that He told them to conduct themselves in a manner reflecting honor and greatness, and that they should never become defiled. Thus the priests who are unfit for the priesthood [i.e., those who are born from a marriage forbidden to their father], are excluded from this principle [i.e., they are permitted to defile themselves for the dead].
The explanation of ‘lo yitama’ (he shall not defile himself — in the singular) is that you [i.e., Moses] are to tell the priests that none of them is to defile himself for the dead among his people. Or it may be that [the use of the singular in lo yitama] is connected with the expression of ‘ba’al b’amav’ (a chief man among his people) mentioned below in Scripture,16Verse 4. and the meaning thereof [here] is: “the chief man among his people is not to defile himself [for the dead].” And the meaning of ba’al b’amav16Verse 4. is like the expressions: ‘miba’alei Yehudah;’17II Samuel 6:2. ‘ba’aleigoyim,’18Isaiah 16:8. namely “the dignitaries” or “the lords” among them [i.e., Judah17II Samuel 6:2. and the nations18Isaiah 16:8.], similar to the phrase: ‘ba’alav ein imo’19Exodus 22:13. — “the master is not with it; “‘ba’al habayith’ — “the master of the house;” as honored people are called “lords.” The verse here is thus stating: “the honored one among his people [i.e., the priest] is not to defile himself for the dead, [in which case] he would be treating his honor with irreverence.” Scripture is thus explaining that it is because of the distinction of the priest, seeing that he is fit to become the highest and most honored one among his people [i.e., the High Priest] that it warns him not to profane his distinction with the impurity of the dead. By means of this statement, Scripture intends to teach us that it should not occur to us to say that the warning [against the priests defiling themselves for the dead] is only when they come into the Tent of Meeting to perform the holy Service. Similarly in this whole section He states that all restrictions [on the priests mentioned here] are due to their distinction. Thus: she profaneth her father;20Verse 9. and he shall not profane his seed.21Verse 15. Onkelos likewise translated [Verse 4]: “The chief among his people shall not defile himself, to be profaned thereby.” But in the Torath Kohanim22Torath Kohanim, Emor 1:15. [ba’al b’amav]16Verse 4. is interpreted [literally] to refer to “a husband” with reference to his wife, as Rashi has written.23Thus: “A husband [a priest] shall not defile himself for his wife’s corpse while it is among his people, meaning where there are other persons who can attend to her burial, this applying only to a wife who disqualified him from serving as a priest, because she was forbidden to him in marriage.” But otherwise the priest is to defile himself for his wife, even if there are other people to attend to her burial.
Ramban
GIVE EAR, YE HEAVENS. By way of the plain meaning of Scripture, the words of Rabbi Abraham ibn Ezra are correct that the Scriptures designate as witnesses all things which exist and endure. Similarly, Hear O ye mountains, the Eternal’s controversy.1Micah 6:2. Because the mountains endure, the prophet designates them as witnesses in his statement of the Eternal’s controversy with Israel. So also with reference to the stone that Joshua set up [after he made the covenant with the people], for there it is written, for it hath heard [all the words of the Eternal which He spoke unto us].2Joshua 24:27. See Vol. I, p. 390. And by way of the Truth, [the mystic teachings of the Cabala], the reference here is to the first [higher] heavens and earth mentioned in Genesis, for it is they that shall enter the covenant with Israel. Therefore, he states that the heavens should give ear and listen to the conditions, and how he will apply them.
Ibn Ezra
The discourse of Abraham the author: Behold, I have endeavored to speak. The One, which precedes calculation, is, from one aspect, the cause of all calculation, and from another aspect, it is all the calculation – it neither adds nor subtracts, yet it is the cause of all addition and subtraction. It does not accept multiplication or division, yet it is the cause of both. And this One is the First World relative to the worlds that are after it. This world is not corporeal, and it is called the "likeness of the glory of the LORD" on high [cf. Ezekiel 1:28]. It does not change in essence or configuration, and it has no time or place, and the honored Name is within it. And the Second World, which is the Middle one – there reside souls/forms of truth without bodies [i.e., angels], and also souls in bodies [celestial intelligences?], and their number is beyond us, as are the bodies [celestial spheres/stars]. And all of them are honored [beings], for they have no opposite, or change, or alteration in their essence, but only incidentally in the configuration of their motion. And this world is called the Holy Temple/Palace (Heikhal Ha-Kodesh), and they are the Heavens of Heavens (Shmei Ha-Shamayim). And there is the Throne of Glory (Kissei Ha-Kavod), and there are Michael and Gabriel. Therefore, Jonathan ben Uzziel translated [Isaiah 6:3, “Holy, holy, holy...”] as “Holy in the highest heavens, the house of His Shekhinah...” [Targum Jonathan on Isaiah 6:3]. And this is what [Isaiah] mentioned first: “sitting upon a throne” [Isaiah 6:1], which is the Throne of Glory, “and His train” – meaning the train/hem of the Throne – “filled the Temple” [Isaiah 6:1]. And he said, “Holy upon the earth, the work of His might...” [Targum Jonathan on Isaiah 6:3]. And behold, the two [first declarations of 'Holy'] refer to the hidden [worlds], and afterwards he mentioned “Holy forever and ever” [Targum Jonathan on Isaiah 6:3]. Know that the attribute [of holiness] does not change relative to the places [worlds], therefore the secret of his words is [in the repetition] “And one called...” [Isaiah 6:3]. And behold, the bodies of the Middle World neither begin nor end. And concerning this world it is written: “Praise Him, all His angels; praise Him, all His hosts” [Psalms 148:2], also the ministers [planets] and the two luminaries [sun and moon]. And concerning all, it says: “For He commanded and they were created. And He established them forever and ever; He gave a decree, and it shall not pass away” [Psalms 148:5-6]. Yet there is opposition/variety in their movements: some go from east to west, and the opposite [west to east]; also northward and southward; also along the equator; some are direct in their course, some retrograde, some stationary; some swift, some slow; some ascending, some descending; some visible, some hidden; the ministers [planets] alone have 120 conjunctions, and the higher ones [fixed stars?] are countless. Sometimes [they are] in opposition, sometimes in aspects of love. And I say [despite] all this, there is no [conflict] among them, but rather thus are new events generated in the Lower World, on account of their movement and their changing configurations, sometimes for good, sometimes for ill. And these matters require a lengthy explanation, and one book cannot contain the knowledge of their secret and purpose. And the Third World is beneath the firmament, and it is entirely full of bodies, both subtle and dense. And there are bodies containing souls (neshamot), also spirits (ruchot), also life-forces (nefashot). And Man alone is the secret [centerpiece] of this Lower World, and for his sake it was created, and his soul is bound to the higher souls. And because the speaker is human, and the listener is human, therefore [Scripture speaks of] the higher [realities] and the lower [realities] in human terms. Behold, it attributes majesty to the higher and diminishes them [by using physical terms], for I cannot speak [of them] unless it is done thus, and it elevates the lower [by giving them human-like attributes]. Therefore, the Sages, of blessed memory, said: “The Torah speaks in the language of human beings.” They [Scripture] say: “the top of the earth's soil” [Proverbs 8:26], “covered the eye of the land” [Exodus 10:5], “Give ear, O earth” [Isaiah 1:2], “Incline your ear” [cf. Psalms 45:11], and concerning the stone, that it heard the word of the Lord [Joshua 24:27], “And the earth opened its mouth” [Numbers 16:32], “from the ends of the earth” [Isaiah 41:9], “in the heart of the seas” [Exodus 15:8], “on the lip of the river” [Exodus 2:3], “the hand [bank] of the Jordan” [II Kings 2:7], “a helmet of salvation on His head” [Isaiah 59:17], “eyes of the LORD” [Zechariah 4:10], “in the ears of the LORD” [Numbers 11:1], “for the mouth of the LORD has spoken” [Isaiah 1:20], “by the word of Your lips” [Psalms 17:4], “My own hand founded the earth, and My right hand spread out the heavens” [Isaiah 48:13], “And the LORD said to His heart” [Genesis 8:21], “therefore My inner parts moan for him” [Jeremiah 31:19], “and under His feet” [Exodus 24:10]. And in this manner: “And the anger of the LORD burned” [Numbers 11:1], “the beloved of the LORD” [Deuteronomy 33:12], “And the LORD went” [Exodus 13:21], “The LORD sat enthroned at the Flood” [Psalms 29:10], “Behold, the LORD is riding on a swift cloud” [Isaiah 19:1], “Awake! Why do You sleep?” [Psalms 44:24], “Then the Lord awoke as from sleep” [Psalms 78:65], “I have kept silent from of old, I have been still and restrained Myself” [Isaiah 42:14]. And behold, the Prince of Persia is the one appointed over the large or the middle company/grouping [perhaps referring to a level in the celestial/angelic hierarchy]. And behold, Daniel mentioned the appointed one [Prince of Persia] using the name "angel." And the matter of the additional [statement, Daniel 11:1] confirms this, as it stems from love [mutual support between angels]. And the meaning of the 21 days [of struggle, Daniel 10:13] corresponds to the appointee over Daniel himself, for just as there are appointees over every nation, so there is over every person. And the opposition between this [individual angel] and that [national angel] is the "war" [mentioned in Daniel 10:20]. And behold, this Lower World is the world of opposition and change, in essence, in configuration, and in motion. And the form that Daniel mentioned [the man clothed in linen, Daniel 10:5] appeared to him in prophetic visions. And I have already revealed to you the secret of the holy angels briefly through hints, and there is proof for all this from the words of the Prophets, and also proofs from the external wisdoms [philosophy/science]. And know that the decrees, past and future, come from the heavens, and they are the word of God, and it is written: “Forever, O LORD, Your word stands firm in the heavens” [Psalms 119:89]. And the secret of the configurations [of the heavens] from the beginning of their creation – upon all the configurations of the heavens are the Books [of decree]. Therefore, [this explains] the secret of dreams. And now I will return to explain the words of the angel.