Sifrei Bamidbar 116

¹(Bamidbar 18:1) "And the L-rd said to Aaron: You and your sons and the house of your father shall bear the sin of the sanctuary.": R. Yishmael says: Because the thing (i.e., what follows) is relegated to Aaron, it is he that is exhorted. R. Yoshiyah says: Whence is it derived that if he (a Cohein) sprinkled the blood without knowing in whose name he is doing so or smoked the fat without knowing in whose name he is doing so, that the Cohanim bear the sin for this? From "You and your sons and the house of your father shall bear the sin of the sanctuary." R. Yonathan says: Whence is it derived that if he took the flesh (of a sin-offering or a burnt-offering) before the blood was sprinkled (viz. Vayikra 7:7), or the breast and the shoulder before the smoking of the fats (viz. Ibid. 7:31), that the Cohanim bear the sin for this? From (Bamidbar, Ibid.) "And you and your sons with you shall bear the sin of your priesthood." And thus do we find that the decree of Eli was sealed only because they (the Cohanim) abused the offerings, as it is written (I Samuel 2:15) "Even before they would burn the fat … (16) And the man would say: Let them first burn the fat today (upon the altar) … (17) And the sin of the youths (the attendants of the Cohanim was very great, etc." And similarly we find that the decree of the men of Jerusalem was decreed only because they abused the offerings, viz. (Ezekiel 22:8) "You abused My offerings." (Bamidbar, Ibid.) "And you and your sons with you shall bear the sin of your priesthood.": This refers to a sin (in the area of) what is relegated to the Cohanim (i.e., to keep zarim [non-priests] from entering the sanctuary). You say this, but perhaps it refers to a sin (in the area of) what is relegated to beth-din, (it being their duty to exhort the Cohanim in this regard.) (This is not so, for [Ibid. 7]) "You and your sons, with you shall guard your priesthood for every thing of the altar" already speaks of what is relegated to beth-din. How, then, am I to understand "you shall bear the sin of your priesthood"? As referring to a sin (in the area of) what is relegated to the priesthood. (Ibid. 1) "And you and your sons with you": and not Israelites (i.e., they are not to guard the sanctuary.) You say that Israelites do not bear the sin of the Cohanim, but perhaps Levites, (who also guard the sanctuary) do bear the sin of the Cohanim, (who are remiss in this regard.) It is, therefore, written (Ibid. 23) "And they (the Levites) shall bear their (own) sin" (of remissness), but not the sin of the Cohanim. (Ibid. 2) "And also your brothers": I might think that this also includes Israelites. It is, therefore, written "the tribe of Levi." I might think that the women, too, are included. It is, therefore, written "your brothers" — to exclude the women. "draw near with you": R. Akiva says: It is written here "with you," and elsewhere, (Ibid. 7) "with you." Just as here, the Levites are being referred to, so, there, the Levites are being referred to — to exhort the Levites (against defect) in the song at their stand. (Ibid. 2) "and they shall be joined to you and they shall serve you": through their service. Treasurers and trustees are to be appointed from among them. You say this, but perhaps the intent is that they shall serve you (the Cohanim) in your (priestly) service. It is, therefore, (to negate this) written (Ibid. 3) "And they shall keep your charge and the charge of all the tent." — But perhaps (both are intended, i.e.,) they shall serve you in your (priestly) service and they shall serve you through their service. It is, therefore, written (Ibid. 6) "And I, behold, I have taken your brothers, the Levites, from the midst of the children of Israel, for you as a gift, given to the L-rd." To the L-rd are they given, and not to the Cohanim — whereby we derive that it is not to be construed in the second way (i.e., "for your [priestly] service"), but in the first way, i.e., their being appointed as treasurers and trustees. "and you and your sons with you, before the tent of Testimony": the Cohanim within, (in the court of the sanctuary,) and the Levites outside (the court). You say this, but perhaps the intent is both, within. It is, therefore, written (Ibid. 4) "And they (the Levites) will join you, and they will keep (the watch of) the watch (by the Cohanim within) of the tent of meeting." How, then, am I to understand "and you and your sons with you, before the tent of Testimony"? The Cohanim within, and the Levites outside. (Ibid. 3) "And they shall keep your charge and the charge of all the tent": As stated above: They will serve you through their service, and appoint from among them treasurers and trustees. "But to the vessels of the kodesh they shall not come near." This "hakodesh" ("the holy") refers to the ark, as it is written (Ibid. 4:20) "And they (the Levites) shall not come to see (the vessels) when the kodesh is being covered and they (the Levites) die." "and to the altar": This refers to the (sacrificial) service of the altar. "they shall not come near": the exhortation. "and they shall not die": the punishment. This tells me only of the Levites, that they are punished and exhorted for (appropriating) the service of the Cohanim. Whence do I derive (the same for) Cohanim (appropriating) the service (i.e., singing) of the Levites? From ("so that they not die,) both they (the Levites) and you" (the Cohanim.) And it once happened that R. Yehoshua b. Chanania sought to assist R. Yochanan b. Gogada, when he (R. Yehoshua) said to him: Get back, for you are close to forfeiting your life! For I am of the gatekeepers and you are of the singers. Rebbi says that this ("both they and you") is not needed (for the above learning). For it is already written (Bamidbar 4:18-19) "Do not cut off the tribe of the families of the Kehathi … but do this for them and they will live," (the implication being that otherwise they will die.) This tells me only of the sons of Kehath. Whence do I derive (the same for) the sons of Gershon and the sons of Merari? From (Ibid. 19) "Aaron and his sons shall come and set them (the sons of Levi), each man to his service and to his burden." This tells me only that the Levites are punished for (appropriating) the service of the Cohanim. Whence do I derive (the same for) the Cohanim (appropriating) the service of the Levites? From (Bamidbar 1:51) "And when the mishkan travels, the Levites (and not the Cohanim) shall dismantle it. And the stranger (a non-Levite) that draws near (to this service) shall be put to death." Whence do I derive (the same for) one who goes from his (assigned) service to another? From (Ibid. 3:38) "And those who encamped before the mishkan, in front, before the tent of meeting on the east" (i.e., only these being assigned to the aforementioned service) … and the stranger (to that service, [even a Levite]) that draws near shall be put to death." What, then, is the need for "so that they not die both they and you"? Because Korach came and contested Aaron's prerogative, Scripture reiterated the entire exhortation (on demarcation of bounds). Variantly: "both they and you": Just as you (the Cohanim, are thus forewarned) vis-à-vis the altar service, so, they (the Levites, are thus forewarned). R. Nathan says: Levitical singing is hereby intimated in the Torah, but it (i.e., its nature) was explicated by Ezra. Chanania, the son of the brother of R. Yehoshua says: This (intimation) is not needed, for it is already written (Shemot 19:19) "and G-d answered him (Moses, the Levite) by voice" — relative to the mitzvah of the voice, whence (the mitzvah of Levitical) singing is intimated in the Torah. (Bamidbar 18:4) "And they shall join you": As we have stated, the Cohanim (keep guard) on the inside, and the Levites, on the outside. (Ibid.) "and a stranger shall not draw near to you": Why is this written? (i.e., it has already been mentioned.) — "and the stranger that draws near shall be put to death" tells us (only of) the punishment. Whence do we derive the exhortation? From "and a stranger shall not draw near to you." (Ibid. 5) "And you shall keep the charge of the sanctuary and the charge of the altar.": This is an exhortation to a beth-din of Israelites to exhort the Cohanim towards the proper performance of the (sacrificial) service, which (service), when properly performed, fends off calamity from the world. (Ibid.) "so that there be no more wrath." Why "no more"? For He has already vented His wrath (viz. 17:11). Similarly, (Bereshit 9:11) "and no more shall there be a flood." Why "no more"? For it has already happened. Similarly, (Vayikra 18:7) "And they shall no more offer their sacrifices to the goat-demons." Why "no more"? Because it already happened (in Egypt, viz. Ezekiel 20:7). Similarly, (Bamidbar 18:22) "And the children of Israel shall no more draw near to the tent of meeting." Why "no more"? Because they had already done so (in the time of Korach, viz. Ibid. 16:35). Here, too, (Ibid. 18:5) "so that there be no more wrath." Why "no more"? For He had already vented His wrath, as it is written (Ibid. 17:11) "for the wrath has gone forth, etc." ²(Ibid. 6) "And I, behold, I have taken your brothers, the Levites, from the midst of the children of Israel, for you as a gift, given to the L-rd." They are given to the L-rd (for His service) and not to the Cohanim. (Ibid. 7) "And you and your sons with you shall guard your priesthood for every thing of the altar": From here, R. Eliezer Hakappar berebbi was wont to say: Whatever pertains to the altar should be only to you and your sons. "and within the parocheth (the curtain)" — whence they stated: There was a place behind the inside of the holy of holies, where the genealogy of the priests was ascertained. "and you shall serve": I might think, in concert; it is, therefore, written "a service of matanah." Just as "matanah" (the application of the blood of the sacrifices) is by lottery, so, all of the (other) services is by lottery. "As a service of gift have I given your priesthood (to you)": This equates the eating of kodshim (i.e., terumah, etc.) in the provinces (i.e., outside of the Temple) with the service of the Temple in the Temple. And it once happened that R. Tarfon (a Cohein) was late in coming to the house of study, whereupon R. Gamliel asked him: Why are you late? And he responded: I was serving (as a Cohein). R. Gamliel: All of your words are a puzzle. Is there (Temple) service now (that the Temple has been destroyed)? R. Tarfon: It is written "As a service of gift have I given your priesthood (to you)." This equates the eating of kodshim in the provinces with the service of the Temple in the Temple. Rebbi says: "This equates the eating of kodshim in the provinces with the service of the Temple in the Temple" — Just as with the service of the Temple in the Temple, he first washes his hands and then serves, so, with the eating of kodshim in the provinces — he first washes his hands and then eats. — But perhaps just as there, he washes both his hands and his feet, so, here! — Would you say that? In a place (the Temple) where he must wash his hands and his feet (in that he is standing on holy ground), he does so; but in a place where he needs to wash only his hands, that is what he does. We hereby learn the washing of the hands to be scripturally prescribed. "and the stranger (i.e., the non-priest) that draws near shall be put to death": ("that draws near") to (do) the (priestly) service. You say, to the service, but perhaps (the same obtains) to the service or not to the service, (but merely for entering). Would you say that? Now if one (a Cohein) who is blemished, who is only under an exhortation (and not subject to the death penalty), was exhorted only for performing a service, then a stranger, who is subject to the death penalty, how much more so is he to be punished only for a service! What, then, is the intent of "and the stranger that draws near is to be put to death? ("who draws near") to the service. "and the stranger that draws near shall be put to death": even if he serves in (a state of) purity. — But perhaps (the intent is) if the serves in a state of tumah. — Would you say that? If one who (only) enters in (a state of) tumah, not for a service, is liable (to the death penalty [viz. Bamidbar 19:13]), how much more so one who serves (in a state of tumah)! What, then, is the intent of "and the stranger that draws near shall be put to death"? Even if he serves in (a state of) purity. R. Yishmael says: It is written here "he shall be put to death," and, elsewhere, (Ibid. 17:28) "Whoever draws near, who draws near to the mishkan of the L-rd, shall die." Just as there, at the hands of Heaven; here, too, at the hands of Heaven. R. Akiva says: It is written here "he shall be put to death," and, elsewhere, (Devarim 13:6) "And that prophet or that dreamer of dreams shall be put to death." Just as there, by strangulation, here, too, by strangulation. "and the stranger that draws near shall be put to death." We have heard the punishment, but not the exhortation. It is, therefore, written (Devarim 18:4) "and a stranger shall not draw near to you."