Today, we’re diving into a passage from Vayikra Rabbah 13 that explores just that. It all starts with the verse, "The Lord spoke to Moses and to Aaron, saying to them" (Leviticus 11:1). Seems straightforward. But, as is so often the case in Jewish tradition, there's a whole world beneath the surface.
Rabbi Pinchas and Rabbi Yirmeya kick things off with a quote from (Proverbs 15:31): "An ear that heeds life's rebuke will abide among the wise." They connect this to Aaron's sons, Elazar and Itamar. Why? Because even in the shadow of death – a reference to the tragic event in (Leviticus 10:1-7) – divine communication was still directed to them, their father, and their uncle Moses. Talk about a powerful image!
This leads us to a rather tense moment. Remember when Moses gets angry about the goat of the sin offering being burned? (Leviticus 10:16). The text uses a fascinating phrase: darosh darash, meaning "he inquired, inquired." The Midrash (rabbinic interpretive commentary) interprets this as two inquiries: "If you slaughtered, why did you not eat? If you were not going to eat, why did you slaughter?"
Moses' anger in this moment is significant. Rabbi Huna says that on three occasions, Moses' anger caused him to forget a halakha (Jewish law). First, regarding Shabbat, as we see in (Exodus 16:20). Second, regarding metal vessels (Numbers 31:14). And third, regarding the acute mourner, which is what we see in (Leviticus 10:16). Because of his anger, he forgot that an onen, an acute mourner, is prohibited from partaking of consecrated foods.
So, what happens next?
Well, Aaron steps in! Aaron uses what the text calls a dibbur, a harsh speech, echoing the language used to describe how Joseph spoke to his brothers in (Genesis 42:30). Aaron essentially says, "My sons died today, and you expect me to offer sacrifices and eat consecrated foods?" He then makes a compelling argument, an a fortiori inference: if even the "lenient" second tithe is prohibited for a mourner, surely the "stringent" sin offering is as well.
And here's the beautiful part: "Moses heard and he approved" (Leviticus 10:20). He admits his mistake! He even sends out a herald to announce, "I was mistaken regarding the halakha, and Aaron my brother came and taught me." Can you imagine the humility?
The text then points out that Elazar and Itamar knew the halakha but remained silent. But ultimately, they were rewarded, and the divine speech was directed to them along with Moses and Aaron. Rabbi Ḥiyya even says the initial verse, "The Lord spoke to Moses and to Aaron, saying to them," also includes the sons, Elazar and Itamar.
What's the takeaway here? Perhaps it's about the importance of listening, even – and especially – when it's difficult. Maybe it's about recognizing that even great leaders can make mistakes and that true wisdom lies in acknowledging them. Or maybe it's about the power of family and community to support us, teach us, and guide us, even in the face of profound loss. Whatever it is, this passage from Vayikra Rabbah offers a powerful reminder that growth and understanding can emerge from even the most challenging circumstances.
“The Lord spoke to Moses and to Aaron, saying to them” (Leviticus 11:1). “The Lord spoke to Moses and to Aaron, saying to them.” Rabbi Pinḥas and Rabbi Yirmeya began: “An ear that heeds life’s rebuke…” (Proverbs 15:31). “An ear that heeds life’s rebuke,” these are the sons of Aaron.1Elazar and Itamar; see Leviticus 10:1–7. “Will abide among the wise” (Proverbs 15:31), as they were close to death, yet the divine speech was directed to them, to their father, and to their father’s brother during their lifetimes. That is what is written: “Moses inquired [darosh darash] about the goat of the sin offering [and, behold, it was burned, and he was angry with Elazar and with Itamar, the remaining sons of Aaron, saying]” (Leviticus 10:16). What is darosh darash? Two inquiries; he said to them: ‘If you slaughtered, why did you not eat? If you were not going to eat, why did you slaughter?’ Immediately, “he was angry with Elazar and with Itamar” (Leviticus 10:16). When he became angry, a halakha escaped him. Rabbi Huna said: In three instances, Moses became angry and a halakha escaped him, and these are: Regarding Shabbat, regarding metal vessels, and the acute mourner. Regarding Shabbat, from where is it derived? As it is stated: “People left from it until the morning…[and Moses became angry with them]” (Exodus 16:20). Because he became angry, he forgot to tell them the halakhot of Shabbat. He said to them: “It is what the Lord said…eat it today as it is Shabbat for the Lord” (Exodus 16:23, 25).2Moses became angry that people had left over manna until morning. Therefore, he forgot to tell the people about the the Shabbat protocol for the manna, which he told them only after the tribal princes came to inquire as to why the manna collected on Friday was double that collected on other days. Regarding metal vessels, from where is it derived? As it is stated: “Moses became angry at the commanders of the army” (Numbers 31:14). Because he became angry, the halakha escaped him; he forgot to tell them the halakhot of metal vessels. Since Moses did not say it, Elazar the priest said it in his stead, as it is stated: “Elazar the priest said to the people of the army: [This is the statute of the law that the Lord commanded Moses]” (Numbers 31:21). He said to them: ‘He commanded to Moses, my master, He did not command me.’ Regarding the acute mourner, from where is it derived? As it is stated: “He was angry with Elazar and with Itamar.” Because he became angry, the halakha escaped him that it is prohibited for an acute mourner to partake of consecrated foods. “The remaining...saying” (Leviticus 10:16). Rabbi Pinḥas and Rabbi Yehuda ben Rabbi Simon: He said to them: ‘You, too, did not remain.’3It is only through my prayers that you were spared. “Aaron [vaydaber] spoke to Moses” (Leviticus 10:19). He answered him with harsh speech [dibbur], as it is written: “The man, lord of the land, spoke [dibber] [harshly with us]” (Genesis 42:30). “Indeed, today they presented their sin offering and their burnt offering” (Leviticus 10:19). He said to him: ‘My sons died today, and today I will sacrifice an offering? Today they died, and I will eat consecrated foods today?’ Immediately, Aaron expounded an a fortiori inference to Moses: ‘If the lenient second tithe is prohibited for an acute mourner, is it not logical that the stringent sin offering will be prohibited for the acute mourner?’ Immediately, “Moses heard and he approved” (Leviticus 10:20). He dispatched a herald to the entire camp and said: ‘I was mistaken regarding the halakha, and Aaron my brother came and taught me.’ Elazar knew the halakha and was silent. Itamar knew the halakha and was silent. They merited and the divine speech was directed to them, to their father, and to their father’s brother in their lifetimes. That is what is written: “The Lord spoke to Moses and to Aaron, saying to them” – Rabbi Ḥiyya taught: To the sons, Elazar and Itamar.
