Yoma 5B

מילתא דכתיבא בהאי ענינא. מילתא דלא כתיבא בהאי ענינא מנא לן?

matters that are written in the context of this topic of inauguration in the book of Exodus invalidate the inauguration. However, with regard to matters that are not written in that context, but are written in the portion of the inauguration in Leviticus, from where do we derive that they invalidate the inauguration?

אמר רב נחמן בר יצחק: יליף ״פתח״ ״פתח״. רב משרשיא אמר: ״ושמרתם את משמרת ה׳״⁠ — עכובא. רב אשי אמר: ״כי כן צויתי״⁠ — עכובא.

Rav Naḥman bar Yitzḥak said: One derives a verbal analogy between the word opening that appears in the two portions of the inauguration. It is written in the command concerning the inauguration: “The opening of the Tent of Meeting” (Exodus 29:32), and in its fulfillment it is written: “The opening of the Tent of Meeting” (Leviticus 8:31). Failure to perform the matters written in both portions invalidates the inauguration. Rav Mesharshiyya said: The verbal analogy is unnecessary, as the conclusion can be derived directly from the verse written with regard to the implementation of the inauguration: “And keep the charge of YHWH, that you not die, for so I am commanded” (Leviticus 8:35). The emphasis on this being the charge of YHWH comes to teach that failure to perform all the details mentioned in the implementation of the command invalidates the inauguration. Rav Ashi says: The phrase: For so I am commanded, is the source from which it is derived that all the details written in both portions invalidate the inauguration.

תנו רבנן: ״כי כן צויתי״, ״כאשר צויתי״, ״כאשר צוה ה׳״. ״כי כן צויתי״⁠ — באנינות יאכלוה. ״כאשר צויתי״⁠ — בשעת מעשה אמר להם. ״כאשר צוה ה׳״⁠ — ולא מאלי אני אומר.

Apropos that phrase, the Talmud cites a related halakhic midrash. A baraita states: In the context of the implementation of the inauguration, 3 variations of the phrase appear: “For so I am commanded” (Leviticus 8:35); “as I commanded” (Leviticus 10:18); and “as God has commanded” (Leviticus 10:15). What does this repetition teach? From the phrase: “For so I am commanded,” it is derived that even in a state of acute mourning, on the 1st day after the death of a relative, one must eat the offering. God stated the verse: “As I commanded,” at the time of the incident just after the deaths of Nadav and Avihu, when Aaron and his sons were in a state of acute mourning. And when Moses states: “As God commanded,” he is saying: The command is from God and it is not from my own initiative that I am saying it.