Leviticus 21

Hook

Ever wonder why the Torah sometimes repeats itself? The opening lines of this week's portion present a curious double "say" that commentators grapple with.

Context

Leviticus 21 establishes unique purity laws for the Kohanim (priests), setting them apart due to their sacred service. These distinctions underscore their elevated role in the community and their proximity to the divine.

Text Snapshot

GOD said to Moses: Speak to the priests, the sons of Aaron, and say to them: None shall defile himself for any [dead] person among his kin… (Leviticus 21:1, https://www.sefaria.org/Leviticus_21)

Close Reading

Structure: The Double Command

The verse begins "אמור אל הכהנים" (Say to the priests) and then immediately adds "ואמרת אליהם" (and you shall say to them). This repetition isn't stylistic fluff; it signals a deeper layer of instruction.

Key Term: "בני אהרן" (Sons of Aaron)

The phrase "בני אהרן" initially seems straightforward, referring to all male descendants. However, Rashi (Leviticus 21:1:2) notes this excludes ḥalalim (priests who lost their status) but includes those with bodily blemishes (Leviticus 21:1:3), highlighting that their priestly lineage remains, even if their service is restricted.

Tension: Responsibility Beyond Self

The core tension here is not just the priest's personal obligation, but the broader communal responsibility, especially concerning minors. How far does the command reach?

Two Angles

Rashi (Leviticus 21:1:1), drawing on Yevamot 114a, interprets the repeated "say" as an admonition: "admonish the adults about their children also — that they should teach them to avoid defilement." This places a clear educational burden on the adults.

Ramban (Leviticus 21:1:1), while acknowledging Rashi, expands the understanding. He suggests that the doubling of "say" (or using both "speak" and "say") generally signifies a strong warning due to the matter's stringency. Regarding children, Ramban clarifies that we are not to assist them in transgression, but a parent is obligated to rebuke and prevent them if they've reached the "training period" for religious practices (Shulchan Aruch, Hilchot Shabbath, 343).

Practice Implication

This discussion on the double "say" (אמור... ואמרת) shapes our approach to chinuch (religious education). It underscores a parent's obligation not just to model correct behavior, but to actively teach and prevent children from transgressing, especially as they grow.

Chevruta Mini

1. How does the distinction between "not assisting" and "preventing" a minor's transgression inform our daily interactions with children in a religious context?
2. In what other areas of Jewish law might the Torah's linguistic nuances (like a repeated verb) signal a heightened level of communal responsibility?

Takeaway

The Torah's seemingly redundant language can reveal a profound call for communal responsibility in upholding holiness across generations.