“Command Aharon and his sons, saying” (Vayikra 6:2). Because the Torah uses the term “command” rather than “speak to,” Rashi tells us that “command’ is always used as an expression of encouragement (i.e. to motivate to act with zeal) immediately and for generations. Said Rabbi Shimon, ‘the verse needs to encourage more when there is a financial loss.” In other words, the reason G-d told Moshe to “command Aharon and his sons” rather than “speak” to them was to encourage them to do this now, to keep doing it, and/or because doing so involves a financial loss. One of the major discussions the commentators engage in on this Rashi is whether the “financial loss” aspect is besides the “now and forever” aspects, or instead of them, including whether or not Rabbi Shimon is arguing with the first statement (that a “command” encourages immediate action and action for the long term). Let’s take a closer look at Rashi’s source, and similar sources, to see what we can glean from them.

The main source for Rashi’s statement is the Sifra (a.k.a. Toras Kohanim), whose wording, at least according to the Vilna Gaon, is almost word for word the same as Rashi’s. In B’raisa d’Rabbi Yishmael, which lists his 13 ways of things are learned exegetically from verses (and serves as the introduction to the Sifra), the 4th category is “learning a precedent that can be universally applied from two verses,” with the example given being that the term “command” indicates that what is being commanded applies immediately and for generations. There is no mention of “encouragement,” nor is Rabbi Shimon’s opinion mentioned. If Rabbi Shimon is of the opinion that the term “command” does not indicate “immediately and for generations,” he must disagree with this B’raisa. (And if he agrees with the B’raisa, we have to explain how/why he adds “financial loss” to the mix when the B’raisa does not.)

The concept of “encouragement for immediate action and for generations” is taught in the Talmud as well (Kiddushin 29a) regarding circumcision, which quotes a B’raisa from the Beis Midrash of Rabbi Yishmael (albeit not the same B’raisa as mentioned above, as different verses are quoted as the source; we will leave a full discussion as to why for a different time, with G-d’s help). Here too, Rabbi Shimon’s opinion isn’t referenced, but the concept of “encouragement” is (with one of the two verses quoted teaching us this).

Rabbi Yishmael’s opinion that the term “command” teaches us that what is being commanded applies “immediately and for generations” is also taught in the Sifre (at the beginning of Parashas Naso, see also Bamidbar Rabbah 7:6), without including “encouragement” in his teaching. However, there are three other opinions quoted there, and encouragement plays a role in at least two of them. First, Rabbi Yehudah ben B’saira says that the word “command” is always used for encouragement, using one of the verses the B’raisa in the Talmud quoted to prove the point. Then Rabbi Shimon bar Yochai (the same Rabbi Shimon quoted by Rashi and the Sifra) says that the term “command” is only used if there is financial loss involved, with one exception (Bamidbar 34:2), when they are commanded to divide the Promised Land. Although he doesn’t explain why or how there is an exception, he does say that the word “command” is used there to encourage them; the question remains as to why this exception doesn’t disprove the rule. The last opinion in the Sifre is Rebbe’s, who understands the term (extended to other forms “commandment”), to be one of warning (“azhara”).

It certainly seems as if the Sifre is quoting four separate opinions, a notion supported by the fact that their names are given first (“so-and-so says,”, as opposed to “said so-and-so,” which would imply adding onto, or explaining, what was previously stated). This can be contrasted with the Sifra (and Rashi), where Rabbi Shimon’s name is given after the verb for “says,” necessitating an explanation as to why in one source Rabbi Shimon is arguing with the notion that “command” refers to “immediate and long-term” action, whereas in the other he seems not to be.

The idea that “command” applies “immediately and for generations” is stated later in the Sifre as well (on Bamidbar 28:2), without any mention of encouragement, and without any indication that there are any other opinions. This mirrors the B’raisa of Rabbi Yishmael at the beginning of Toras Kohanim, but Rabbi Yishmael’s name is not mentioned in this part of the Sifre, leaving the impression that it is a universally held position. I would therefore suggest that some aspects of the opinions cited in these sources are agreed to by all, while others are not.

Everyone agrees that the term “command” is employed in order to encourage action; the question is why extra encouragement is needed. According to Rabbi Yishmael, encouragement is needed whenever something should be done immediately and for the long-term (for generations), and whenever the word “command” is used in such a situation, this is the reason why it is used. It is also true that if something can apply immediately and can also apply for the long-term, and the word “command” is used, the very use of that word teaches us that it does apply immediately and for generations. There are cases where the word “command” is used when it was already apparent (from the context) that it applies immediately and/or for generations, and in these cases the term is used because of the encouragement necessary in such situations. However, there are also cases where the “command” cannot apply immediately (such as dividing land that wasn’t conquered yet) or for generations (such as the “encouragement” given specifically to Yehoshua, see D’varim 3:28), but is still used because of the encouragement needed (due to other factors) in those situations. Nevertheless, if it is theoretically possible for it to apply immediately and for generations, and the word “command” is used, the word itself teaches us that it does, in fact, apply.

That the word “command” teaches us that something applies “immediately and for generations” whenever it is theoretically possible is agreed to by all, and is what the B’raisa at the beginning of Toras Kohanim and the Sifre in Parashas Pinachas are teaching us. But since this is a separate issue from why the encouragement inherent in the word “command” is necessary, no “encouragement” is mentioned in these two sources.

In the Sifre (on Parashas Naso), Rabbi Yishmael says that the word “command” teaches us that what is being commanded applies “immediately and for generations,” but we know from elsewhere that according to him it is also the primary reason why encouragement is needed. Rabbi Yehudah ben B’saira argues, saying that the reason encouragement is needed varies from situation to situation; even when something is commanded to be done “immediately and for generations,” there may be a stronger reason why encouragement is needed/given. (Because there isn’t just one factor that is always the primary reason for encouragement, he doesn’t give any. He may also be arguing with the notion that “command“ always teaches us that it applies “immediately and for generations,” since not every situation applies immediately and/or for the long term, but it is likely that he agrees that if it can apply, it does.) Rabbi Shimon (bar Yochai) disagrees, saying that financial loss, when a factor, is always the biggest reason why encouragement is needed. (True, the word “command” is used for encouragement even in cases where there is no financial loss, but if there is financial loss, it creates the biggest need for encouragement, just as according to Rabbi Yishmael applying “immediately and for generations“ is always the biggest reason for needing encouragement, even though it doesn‘t always apply.) Rebbe also disagrees, telling us that whenever something is “commanded,” the seriousness of the commandment, and therefore the importance of following it, is the primary message.

In summary, all agree that the word “command” is used to encourage action (or prevent wrongful action), and all agree (with the possible exception of Rabbi Yehudah ben B’saira) that if something can apply immediately and for generations and the word “command” is used, it does. They only differ about which factors require the most encouragement, or if there are any factors that, when present, always require the most encouragement.

Now let’s take a closer look at Rashi (and the Sifra). The discussion is not about whether or not the laws about to be taught apply immediately and for generations, as everyone agrees that they do. The discussion is about why the word “command” is used instead of “speak.” And the answer, according to both opinions brought in the Sifra, is to provide additional encouragement to the Kohanim. According to the first opinion, who we know from other sources to be Rabbi Yishmael, the fact that they apply immediately and for generations is the primary reason why additional encouragement is needed. Rabbi Shimon agrees with Rabbi Yishmael that the reason the Torah uses the word “command” instead of “speak” is to provide extra encouragement, so the verb “says” comes before his name. Nevertheless, because Rabbi Shimon is of the opinion that being commanded “now and for generations” is not the quintessential reason for needing encouragement, he adds that “there is more of a need for encouragement when there is financial loss.”