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1 [1] 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. 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, 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, we 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]. 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 Eternal is like *d’varai* (my words). A similar case is *‘imrei’*(*words of*) *truth*. So also: *for it hath heard all ‘imrei’* (*the words of*) *the Eternal*. And the expression *Go in unto Pharaoh ‘v’dibarta’* (*and thou shalt speak*) *to him* 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*,’ 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*, 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. 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’* 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*, 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’*]. Now many 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 sons* and does not refer to them by the name “the priests,” 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, 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’amav* is like the expressions: *‘miba’alei Yehudah;’* *‘ba’aleigoyim,’* namely “the dignitaries” or “the lords” among them [i.e., Judah and the nations], similar to the phrase: *‘ba’alav ein imo’* — “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;* *and he shall not profane his seed*. Onkelos likewise translated [Verse 4]: “The chief among his people shall not defile himself, to be profaned thereby.” But in the Torath Kohanim [*ba’al b’amav*] is interpreted [literally] to refer to “a husband” with reference to his wife, as Rashi has written.
Version: Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976
Source: https://www.nli.org.il/he/books/NNL_ALEPH002108945/NLI
License: CC-BY