Difference between revisions of "Warning Bells – "וְנִשְׁמַע קוֹלוֹ... וְלֹא יָמוּת"/2"
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<p>The High Priest will not die if he wears all of the required vestments for serving in the Tabernacle, and the bells of the robe play no special role as far as this.</p> | <p>The High Priest will not die if he wears all of the required vestments for serving in the Tabernacle, and the bells of the robe play no special role as far as this.</p> | ||
<mekorot> | <mekorot> | ||
| − | <multilink><a href="VayikraRabbah20-9" data-aht="source">Vayikra Rabbah</a><a href="VayikraRabbah20-9" data-aht="source">20:9</a><a href="VayikraRabbahMargulies21-8" data-aht="source">21:8 (Margulies)</a><a href="VayikraRabbahVilna21-8" data-aht="source">21:8 (Vilna)</a><a href="Vayikra Rabbah" data-aht="parshan">About Vayikra Rabbah</a></multilink>, | + | <multilink><a href="VayikraRabbah20-9" data-aht="source">Vayikra Rabbah</a><a href="VayikraRabbah20-9" data-aht="source">20:9</a><a href="VayikraRabbahMargulies21-8" data-aht="source">21:8 (Margulies)</a><a href="VayikraRabbahVilna21-8" data-aht="source">21:8 (Vilna)</a><a href="Vayikra Rabbah" data-aht="parshan">About Vayikra Rabbah</a></multilink>, <multilink><a href="RashiShemot28-35" data-aht="source">Rashi</a><a href="RashiShemot28-35" data-aht="source">Shemot 28:35</a><a href="RashiShemot28-43" data-aht="source">Shemot 28:43</a><a href="RashiYoma44b" data-aht="source">Yoma 44b s.v. "ניאשתיק"</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> |
| − | <multilink><a href="RashiShemot28-35" data-aht="source">Rashi</a><a href="RashiShemot28-35" data-aht="source">Shemot 28:35</a><a href="RashiShemot28-43" data-aht="source">Shemot 28:43</a><a href="RashiYoma44b" data-aht="source">Yoma 44b s.v. "ניאשתיק"</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> | ||
</mekorot> | </mekorot> | ||
<point><b>Context of "וְלֹא יָמוּת"</b> – Vayikra Rabbah and Rashi reads "וְלֹא יָמוּת" as referring, not to the phrase regarding the bells (‏"וְנִשְׁמַע קוֹלוֹ..."‏) which immediately precedes it, but rather to the words at the beginning of the verse "וְהָיָה עַל אַהֲרֹן לְשָׁרֵת".‎<fn>See below for the parallel phrasing in Shemot 28:43.</fn> In fact, according to Rashi, it refers to the need for the High Priest to wear all of the garments commanded throughout the entire chapter,<fn>Ramban disputes this interpretation, noting that the <multilink><a href="BavliSanhedrin83b" data-aht="source">Bavli Sanhedrin</a><a href="BavliSanhedrin83b" data-aht="source">Sanhedrin83b</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink> derives the prohibition of incomplete priestly attire from "וְהָיְתָה לָהֶם כְּהֻנָּה לְחֻקַּת עוֹלָם" in Shemot 29:9 (which follows the dressing of the priests in their special clothing), rather than from our verse. Ramban thus explains that our verse refers solely to the bells on the robe of the High Priest, and that the similar verse in Shemot 28:43 is speaking only of the pants worn by the priests. See also <multilink><a href="TosafotSanhedrin83b" data-aht="source">Tosafot Sanhedrin</a><a href="TosafotSanhedrin83b" data-aht="source">Sanhedrin 83b s.v. "אין"</a><a href="Baalei HaTosafot" data-aht="parshan">About Ba'alei HaTosafot</a></multilink>. In contrast, Rashi takes the opposite position, explaining both our verse and 28:43 as referring to all priestly clothing, and interpreting Shemot 29:9 to be speaking of the act of consecration of the priests rather than their clothing.</fn> and not merely to the robe.<fn>Vayikra Rabbah, on the other hand, specifies the robe as the particular vestment whose absence results in punishment.</fn> Thus, this approach understands the words "וְנִשְׁמַע קוֹלוֹ בְּבֹאוֹ אֶל הַקֹּדֶשׁ לִפְנֵי ה' וּבְצֵאתוֹ" as a parenthetical interlude.<fn><multilink><a href="IbnEzraShemotShort28-35" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotShort28-35" data-aht="source">Shemot Short Commentary 28:35</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> cites an opinion which goes a step further than Rashi, suggesting that our entire verse (and not just the last two words) delineates what results from the priest wearing his required clothing. According to this position, when the priest dresses as commanded there is a dual benefit: Hashem hears his voice and accepts his prayers, and the priest does not die.</fn></point> | <point><b>Context of "וְלֹא יָמוּת"</b> – Vayikra Rabbah and Rashi reads "וְלֹא יָמוּת" as referring, not to the phrase regarding the bells (‏"וְנִשְׁמַע קוֹלוֹ..."‏) which immediately precedes it, but rather to the words at the beginning of the verse "וְהָיָה עַל אַהֲרֹן לְשָׁרֵת".‎<fn>See below for the parallel phrasing in Shemot 28:43.</fn> In fact, according to Rashi, it refers to the need for the High Priest to wear all of the garments commanded throughout the entire chapter,<fn>Ramban disputes this interpretation, noting that the <multilink><a href="BavliSanhedrin83b" data-aht="source">Bavli Sanhedrin</a><a href="BavliSanhedrin83b" data-aht="source">Sanhedrin83b</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink> derives the prohibition of incomplete priestly attire from "וְהָיְתָה לָהֶם כְּהֻנָּה לְחֻקַּת עוֹלָם" in Shemot 29:9 (which follows the dressing of the priests in their special clothing), rather than from our verse. Ramban thus explains that our verse refers solely to the bells on the robe of the High Priest, and that the similar verse in Shemot 28:43 is speaking only of the pants worn by the priests. See also <multilink><a href="TosafotSanhedrin83b" data-aht="source">Tosafot Sanhedrin</a><a href="TosafotSanhedrin83b" data-aht="source">Sanhedrin 83b s.v. "אין"</a><a href="Baalei HaTosafot" data-aht="parshan">About Ba'alei HaTosafot</a></multilink>. In contrast, Rashi takes the opposite position, explaining both our verse and 28:43 as referring to all priestly clothing, and interpreting Shemot 29:9 to be speaking of the act of consecration of the priests rather than their clothing.</fn> and not merely to the robe.<fn>Vayikra Rabbah, on the other hand, specifies the robe as the particular vestment whose absence results in punishment.</fn> Thus, this approach understands the words "וְנִשְׁמַע קוֹלוֹ בְּבֹאוֹ אֶל הַקֹּדֶשׁ לִפְנֵי ה' וּבְצֵאתוֹ" as a parenthetical interlude.<fn><multilink><a href="IbnEzraShemotShort28-35" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotShort28-35" data-aht="source">Shemot Short Commentary 28:35</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> cites an opinion which goes a step further than Rashi, suggesting that our entire verse (and not just the last two words) delineates what results from the priest wearing his required clothing. According to this position, when the priest dresses as commanded there is a dual benefit: Hashem hears his voice and accepts his prayers, and the priest does not die.</fn></point> | ||
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<p>The bells on the High Priest's robe served to warn the ordinary priests to leave the sanctuary prior to the High Priest's entry, and the priests' exit protected them from potential death.</p> | <p>The bells on the High Priest's robe served to warn the ordinary priests to leave the sanctuary prior to the High Priest's entry, and the priests' exit protected them from potential death.</p> | ||
<mekorot> | <mekorot> | ||
| − | <multilink><a href="RashbamShemot28-35" data-aht="source">Rashbam</a><a href="RashbamShemot28-35" data-aht="source">Shemot 28:35</a><a href="RashbamVayikra16-2" data-aht="source">Vayikra 16:2</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink> | + | <multilink><a href="RashbamShemot28-35" data-aht="source">Rashbam<fn>This is explicit in Rashbam's Torah commentary.  See also <multilink data-aht="<a href="RashbamPesachim112a" data-aht="source">Pesachim 112a</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a>"></multilink></fn></a><a href="RashbamPesachim112a" data-aht="source">Rashbam</a> in his Talmudic commentary where he cites the section of Vayikra Rabbah which discusses the importance of the ringing of the bells as a warning before entry.<a class="ahtNonEditable" href="#fn7">7</a><a href="RashbamShemot28-35" data-aht="source">Shemot 28:35</a><a href="RashbamVayikra16-2" data-aht="source">Vayikra 16:2</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink> |
</mekorot> | </mekorot> | ||
<point><b>Who might die?</b> Rashbam asserts that the concern is lest the ordinary priests die from being present in the sanctuary when the High Priest enters the Holy of Holies to atone for the nation.<fn>It is likely that the fear is that these priests might accidentally see the Divine presence during the High Priest's service. See Rashbam Vayikra 16:2 where he notes the concern that the High Priest himself might come to see the Divine revelation.</fn> However, he does not explain why the singular form of the word "יָמוּת" is used.</point> | <point><b>Who might die?</b> Rashbam asserts that the concern is lest the ordinary priests die from being present in the sanctuary when the High Priest enters the Holy of Holies to atone for the nation.<fn>It is likely that the fear is that these priests might accidentally see the Divine presence during the High Priest's service. See Rashbam Vayikra 16:2 where he notes the concern that the High Priest himself might come to see the Divine revelation.</fn> However, he does not explain why the singular form of the word "יָמוּת" is used.</point> | ||
Version as of 04:17, 15 February 2019
Fatal 38: Unescaped '<' not allowed in attributes values
31: <multilink><a href="RashbamShemot28-35" data-aht="source">Rashbam<fn>This is explicit in Rashbam's Torah commentary.  See also <multilink data-aht="<a href="RashbamPesachim112a" data-aht="source">Pesachim 112a</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a>"></multilink></fn></a><a href="RashbamPesachim112a" data-aht="source">Rashbam</a> in his Talmudic commentary where he cites the section of Vayikra Rabbah which discusses the importance of the ringing of the bells as a warning before entry.<a class="ahtNonEditable" href="#fn7">7</a><a href="RashbamShemot28-35" data-aht="source">Shemot 28:35</a><a href="RashbamVayikra16-2" data-aht="source">Vayikra 16:2</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>