Leviticus 10:19

וידבר אהרן AND AARON SAID — The term “saying” used here denotes a harsh utterance, as it is said (Numbers 21:5) “And the people spake (וידבר) against Moses, etc.” — Is it likely that when Moses expressed his indignation with Eleazar and with Ithamar, Aaron should reply to him in such harsh language? You must consequently know (conclude) that it was only by way of respect that these remained silent. They thought, “It would not be right that our father (Aaron) should be sitting here (be present) and that we should speak in his presence, nor would it be right that a disciple should retort on his teacher (Moses)”. You might think, however, that Eleazar did not possess the ability to reply, and that on this account he was silent. This was not so for it is stated (Numbers 31:21) “And Eleazar the priest spake to the men of the army, etc.” — and so you see that when he wished to do so he did speak in the presence of Moses and in the presence of the princes (cf. Numbers v. 13). This I found in the ספרי של פנים שני (known under the name of מדרש פנים or ספרי זוטא) (see Yalkut Shimoni on Torah 785:40). הן היום הקריבו BEHOLD, THIS DAY THEY HAVE OFFERED — What did he mean by this? It does not appear to be a reply to Moses rebuke! But Moses had said to them: “Perhaps you have sprinkled its blood whilst you were Onanim and have on that account burnt it, since it thereby became defiled!? — for the rule is that if an Onan does any sacrifical rite he thereby defiles the sacrifice. Aaron therefore said to him: “Did they then offer the sacrifice — they wo are ordinary priests? It was “I” that offered — I who am the High Priest and who may therefore offer when an Onan (Zevachim 101a). ותקראנה אתי כאלה AND IF THINGS LIKE THESE HAD BEFALLEN ME — even if those who died were not my sons but other blood relatives for whom I am bound to mourn as an Onan, even as I am bound to mourn for these — for instance all those mentioned in the section regarding the priests (ch. 21) for whom the priest may of set purpose render himself unclean (Sifra, Shemini, Chapter 2 9). ואכלתי חטאת then IF I HAD EATEN THE SIN-OFFERING, 'הייטב וגו‎, WOULD IT HAVE BEEN PLEASING etc. היום THIS DAY (i. e. by day) — but in the case of the mourning of an Onan on the night following the death, the eating of an offering is permitted, for the laws regarding an Onan really (i. e. מן התורה) apply only to the day of burial which is also the day of death (cf. Sifra, Shemini, Chapter 2 11; Zevachim 100b). 'הייטב בעיני ה WOULD IT HAVE BEEN PLEASING IN THE EYES OF THE LORD? — If you have heard (been commanded; cf. v. 13) in the case of occasional holy offerings to which category the meal offering offered on the day of installation and that of Nachshon belonged that these may be eaten by Onanim (cf. vv. 12 and 13) you have no right to take a lenient view and to permit this also in the case of sacrifices that are obligatory on all generations, as this goat of the New Moon is! (Zevachim 101a).

וַיְדַבֵּ֨ר אַהֲרֹ֜ן אֶל־מֹשֶׁ֗ה הֵ֣ן הַ֠יּ֠וֹם הִקְרִ֨יבוּ אֶת־חַטָּאתָ֤ם וְאֶת־עֹֽלָתָם֙ לִפְנֵ֣י יְהֹוָ֔ה וַתִּקְרֶ֥אנָה אֹתִ֖י כָּאֵ֑לֶּה וְאָכַ֤לְתִּי חַטָּאת֙ הַיּ֔וֹם הַיִּיטַ֖ב בְּעֵינֵ֥י יְהֹוָֽה׃

And Aharon said to Moshe, Behold, this day have they offered their sin offering and their burnt offering before the Lord; and such things have befallen me that if I had eaten the sin offering today, should it have been accepted in the sight of the Lord?