Leviticus Rabbah 2

¹“Speak to the children of Israel, and say to them: When a man among you sacrifices an offering to the Lord, you shall bring your offering from the animals, from the herd or from the flock you shall bring your offering” (Leviticus 1:2). “Speak to the children of Israel, and say to them: When a man among you brings an offering to the Lord” – that is what the verse says: “Is Ephraim a precious [ yakir ] son to Me?” (Jeremiah 31:20). Ten were called precious [ yekarim ], and they are: Torah, prophecy, understanding, knowledge, foolishness, wealth, the righteous, the death of the pious, kindness, and Israel. Torah, from where is it derived? As it is stated: “It is more precious [ yekara ] than pearls” (Proverbs 3:15). Prophecy, from where is it derived? “The word of the Lord was rare [ yakar ] in those days” (I Samuel 3:1). Understanding, from where is it derived? “A man of understanding is noble of [ yekar ] spirit” (Proverbs 17:27). Knowledge, from where is it derived? “Lips of knowledge are a precious [ yakar ] vessel” (Proverbs 20:15). Foolishness, from where is it derived? “A little foolishness outweighs [ yakar ] wisdom and honor” (Ecclesiastes 10:1). Wealth, from where is it derived? “A diligent man has precious [ yakar ] wealth” (Proverbs 12:27). The righteous, from where is it derived? “How precious [ yakeru ] are Your friends to me, God” (Psalms 139:17). The death of the pious, from where is it derived? “Precious [ yakar ] in the eyes of the Lord is the death of His pious ones” (Psalms 116:15). Kindness, from where is it derived? “How precious is Your kindness, God” (Psalms 36:8). Israel, from where is it derived? “Is Ephraim a precious [ yakir ] son to Me?” (Jeremiah 31:20). Israel’s standing with Me is precious. The way of the world is that one thousand enter to study Bible, from whom one hundred emerge. One hundred enter to study Mishna, from whom ten emerge. Ten enter to study Talmud, from whom one emerges. (8:28) the midrash clarifies that one emerges who is sufficiently knowledgeable to issue halakhic rulings. That is what is written: “One of one thousand I have found” (Ecclesiastes 7:28). Another matter, “one of one thousand I have found,” this is Abraham. “But a woman among all these I did not find” (Ecclesiastes 7:28), this is Sarah. Another matter, “one of one thousand I have found,” this is Amram. “But a woman among all these I did not find,” this is Yokheved. Another matter, “one of one thousand I have found,” this is Moses. “But a woman among all these I did not find,” these are the women of the generation of the wilderness. Rabbi [Yehuda HaNasi] says: The women of the generation of the wilderness were upright. When they heard that they were forbidden to their husbands, they immediately locked their doors. , the men mourned, but the women accepted these laws and refrained from engaging in relations in these circumstances. The Holy One blessed be He said: ‘Israel’s standing with Me is precious.’ Rabbi Abba bar Kahana and Rabbi Yitzḥak, Rabbi Abba bar Kahana said: Had Pharaoh requested the weight of each and every one of Israel in gems and pearls, would I not have given it to him? Rabbi Yitzḥak said: Did He not take them for a price? Do hordes upon hordes of lice, hordes upon hordes of beasts not have a price? ). That is, ‘Israel’s standing with Me is precious.’ ²“Is [Ephraim] a precious son to Me [ li ]”? Wherever [the term] li is stated, it never changes, not in this world and not in the World to Come. Regarding priests it is written: “They shall serve as priests to Me [ li ]” (Exodus 40:15). Regarding Levites it is written: “The Levites shall be Mine [ li ]” (Numbers 8:14). Regarding Israel it is written: “For the children of Israel are Mine [ li ]” (Leviticus 25:55). Regarding gifts it is written: “They shall take [gifts] for Me [ li ]” (Exodus 25:2). Regarding the firstborn it is written: “For every firstborn is Mine [ li ]” (Numbers 3:13). Regarding the Sanhedrin it is written: “Gather to Me [ li ] seventy men from the elders of Israel” (Numbers 11:16). Regarding the Land of Israel: “For all the land is Mine [ li ]” (Exodus 19:5). Regarding Jerusalem: “The city that I have chosen for Me [ li ]” (I Kings 11:36). Regarding the royal House of David: “For I have seen a king for Me [ li ] among his sons” (I Samuel 16:1). Regarding the Temple: “They shall craft a Sanctuary for Me [ li ]” (Exodus 25:8). Regarding the altar: “You shall craft an altar of earth for Me [ li ]” (Exodus 20:21). Regarding offerings: “You shall be diligent to sacrifice to Me [ li ]” (Numbers 28:2). Regarding the anointing oil: “This shall be oil of sacred anointment for Me [ li ]” (Exodus 30:31). That is, every place that li is stated, it never changes, not in this world and not in the World to Come. ³“Ephraim…to Me” – Rabbi Yehoshua ben Levi said: A palace dweller. meaning the seat of kings. Rabbi Yehoshua bar Naḥman said: Of noble descent. meaning a scion, in this case, of nobility. Rabbi Pinḥas said: Ephraim was granted this crown by Jacob our patriarch when he passed to his eternal abode. He said to him: ‘Ephraim, tribal leaders, yeshiva heads, and the finest and most outstanding of my descendants will be called by your name.’ “[Elkana, son of Yeroḥam, son of Elihu,] son of Toḥu, son of Tzuf, a nobleman [ efrati ]” (I Samuel 1:1); “David was the son of that nobleman [ efrati ] from Bethlehem of Judah” (I Samuel 17:12). “Is Ephraim a precious son to Me, a child of delights?” (Jeremiah 31:20). What is a child of delights? One who is two or three years old. Rabbi Aḥa in the name of Rabbi Levi ben Sisi: One who is four or five years old. “For whenever I speak of him [ midei daberi bo ]” (Jeremiah 31:20) – Rabbi Yudan in the name of Rabbi Abba bar Kahana: My speech [ diburi ] that I have placed in him is sufficient [ dai ]. Rabbi Yehuda ben Rabbi Simon said: Even when I speak of him, I cannot bear it, “for whenever I speak of him,” for of course I speak of him. ⁴“Speak to the children of Israel” – Rabbi Yudan in the name of Rabbi Yishmael bar Naḥman: This is analogous to a king who had an inner garment. He would command his servant, saying to him: Fold it, shake it out, and pay close attention to it.’ His servant said to him: ‘My lord the king, of all the inner garments that you have, you command me only regarding this one.’ He said to him: ‘It is because I wear it directly on my body.’ So too, Moses said to the Holy One blessed be He: ‘Master of the universe, of the seventy imperial nations that You have in Your world, You command me regarding only Israel: “Command the children of Israel” (Numbers 28:2), “speak to the children of Israel” (Exodus 14:2), “say to the children of Israel”’ (Exodus 33:5). He said to him: ‘It is because they are attached to Me.’ That is what is written: “For just as the belt cleaves to the waist of a man, [so I have attached to Me the entire house of Israel and the entire house of Judah]” (Jeremiah 13:11). Rabbi Avin said: This is analogous to a king who had a royal garment. He would command his servant, saying to him: ‘Pay close attention to it, fold it, and shake it out.’ His servant said to him: ‘My lord the king, of all the royal garments that you have, you command me only regarding this one.’ He said to him: ‘It is the one that I wore on the day of my coronation.’ So too, Moses said before the Holy One blessed be He: ‘Master of the universe, of the seventy imperial nations that You have in Your world, You command me regarding only Israel: “Command the children of Israel,” “say to the children of Israel.”’ He said to him: ‘It is they who crowned Me first at the sea and said to Me: “The Lord will reign for ever and ever”’ (Exodus 15:18). Rabbi Berekhya said: This is analogous to an elder who had a kerchief. He would command his disciple, saying to him: ‘Fold it, and shake it out.’ His [disciple] said to him: ‘My lord the king, of all the kerchiefs that you have, you command me only regarding this one.’ He said to him: ‘It is the one that I wore when I was appointed elder.’ So too, Moses said before the Holy One blessed be He: ‘Master of the universe, of the seventy imperial nations that You have in Your world, You command me regarding only Israel.’ He said to him: ‘It is because they accepted My kingdom upon them at Sinai and said: “Everything that the Lord has spoken we will perform and we will heed”’ (Exodus 24:7). Rabbi Yudan said: Come and see how much the Holy One blessed be He loved Israel, as He mentioned them five times in a single verse, as it is stated: “I have given the Levites, given [to Aaron and to his sons from among the children of Israel, to perform the service of the children of Israel in the Tent of Meeting, and to atone for the children of Israel, and there shall not be a stroke against the children of Israel, when the children of Israel approach the Sanctuary]” (Numbers 8:19). ⁵Rabbi Shimon ben Yoḥai said: This is analogous to a king who had an only son. Each and every day he would command a member of his household [concerning his son, and he would ask him]: ‘Did my son eat or did my son drink? Did he go to school? Did he come from school?’ So too, on each and every day, the Holy One blessed be He would command Moses and say to him: “Say to the children of Israel,” “command the children of Israel.” Rabbi Yehuda bar Simon said: This is analogous to one who was sitting and crafting a crown for the king. A person passed by him and said to him: ‘What are you doing?’ He said to him: ‘I am crafting a crown for the king.’ He said to him: ‘Affix as many gems and pearls as you can affix on it; affix emeralds, affix pearls. Why? Because it will be placed on the king’s head.’ So too, the Holy One blessed be He said to Moses: ‘To whatever extent you can praise Israel, praise; to exalt them and glorify them, glorify. Why? Because I am destined to be glorified through them, as it is stated: “He said to me: You are My servant, Israel, in whom I glory”’ (Isaiah 49:3). ⁶Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The verses, too, accorded honor to Israel, just as it says: “When a man among you sacrifices.” But when it comes to speak of a disgraceful matter, see what is written: “A man among you, when he will have on the skin of his flesh” is not written here, but rather, “[A man] when he will have on the skin of his flesh [a mark or leprosy]” (Leviticus 13:2). Rabbi Shmuel bar Naḥman cited two examples: “However, there will be no indigent among you” (Deuteronomy 15:4). But when it comes to speak of a disgraceful matter: “For the indigent will not cease from among you” is not written here, but rather, “[For the indigent will not cease] from the midst of the land” (Deuteronomy 15:11). Rabbi Shmuel bar Naḥman cited another example: “These shall stand to curse the people” is not written here, but rather, “these shall stand for the curse” (Deuteronomy 27:13). But regarding the blessing it is written: “These shall stand to bless the people” (Deuteronomy 27:12). Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Ami said in the name of Rabbi Ilai: Moreover, when calamity comes to the world, the righteous overcome it, as it is stated: “These shall stand for [ al ] the curse.” literally means atop. Thus, the verse can be understood to mean that the righteous overcome the curse. ⁷[“When a man [ adam ] among you sacrifices.”] Rabbi Berekhya said: The Holy One blessed be He said to this man: ‘Man, let your offering be similar to the offering of Adam the first man; everything was in his domain and he did not sacrifice from that which was stolen or extorted. You, too, do not sacrifice from that which was stolen or extorted. If you do so: “It will please the Lord more than a bull”’ (Psalms 69:32). ). ⁸Another matter, “a man [ adam ]” is an expression of affection, an expression of brotherhood, and an expression of friendship. The Holy One blessed be He said to Ezekiel: “Son of man [ ben adam ],” son of upright people, son of the righteous, son of those who perform acts of kindness, a son who demeans himself for the glory of the Omnipresent and for the glory of Israel all his days. is similar to adama , the earth, which is lowly and tread upon by people (see Etz Yosef ). Alternatively, it is derived from the fact that Ezekiel is called Ezekiel ben Buzi (Ezekiel 1:3), and Buzi is an allusion to one who is even willing to demean [ mevazeh ] himself ( Midrash HaMevoar ). Another matter, “son of man [ ben adam ],” to what is the matter comparable? To a flesh and blood king whose wife and his children rebelled against him. He arose and expelled them from his house and sent them out. Afterward, he sent and brought one son that was with [his wife]. He said to him: ‘Son so and so, come and I will show you my house and the place of my residence that I have without your mother. Have my honor and my residence diminished even though your mother remains outside?’ So too, He appeared to Ezekiel son of Buzi, the priest, as it is stated: “It was in the thirtieth year, in the fourth month, on the fifth of the month” (Ezekiel 1:1), “the word of the Lord [was to Ezekiel son of Buzi, the priest]” (Ezekiel 1:3). This is the first example. In the second it says: “I saw, and behold, a storm wind was coming from the north” (Ezekiel 1:4). After He showed him the entire chariot, He said to him: ‘Son of man, is this My glory, that I elevated you over the nations of the world? Has My glory and My abode been diminished due to you? As it is stated: “If they are humiliated by everything that they have done, inform them of the form of the House and its design, its exits and its entrances” (Ezekiel 43:11). Perhaps you will say there is no one to worship Me; know that there are before Me four hundred and ninety-six thousand ministering angels who stand and sanctify My great name every day, always, from when the sun rises until it sets, saying: “Holy, holy, holy” (Isaiah 6:3), and from when the sun sets until it rises, saying: “Blessed is the glory of the Lord from His place” (Ezekiel 3:12). And it goes without saying regarding the seventy nations on the earth. ). Why are you performing these dreadful acts and inappropriate acts that [cause Me to] anger you with the suffering that befalls you? But what can I do? I am doing so due to My great name that is called upon you, as it is stated: “But I acted for the sake of My name, that it not be profaned…”’ (Ezekiel 20:14). ⁹“When a man [ adam ] among you sacrifices” – why is “man [ ish ]” not stated, as it is stated elsewhere: Speak to the entire congregation of the children of Israel: When a man [ ish ] sacrifices. ] shall take a lamb…” (Exodus 12:3). Here, too, the verse should say: Each man [ ish ] shall take from the herd or the flock. Why does it say adam ? It is to include the proselyte. is employed, it must have been employed to teach something, and the midrash interprets it to teach that a proselyte is included. “Among you,” to exclude the gentile, who may bring [only] a burnt offering. Rabbi Shimon ben Gamliel said: The Great Court instituted seven matters and this is one of them: A gentile who brings his burnt offering from overseas, if he brought libations with it, the libations are brought from what is his, and if not, they are brought from public funds. And it is a stipulation of the court that if the High Priest dies, his meal offering is brought from public funds. Rabbi Yehuda says: From the funds of the heirs. But it would be brought whole. And there is a stipulation regarding salt and wood. Rabbi Shimon ben Gamliel , and the text there indicates that this is stated by Elijah the Prophet, not Rabbi Shimon ben Gamliel (see Etz Yosef ; Rabbi David Luria). said: Once I was walking on the way. A person found me and was approaching me like one approaching another aggressively. He said to me: ‘You say that seven prophets stood for the nations of the world. They warned them and [yet] they descend to Gehenna.’ I said to him: ‘That is so, my son.’ [He said]: ‘From [those] seven generations onward, the nations of the world can say: The Torah was not given to us and we have not been warned. Why are we descending to Gehenna?’ I said to him: ‘My son, the Sages taught in the Mishna: If a proselyte comes to convert, one extends a hand to him to bring him under the wings of the Divine Presence. From that point onward, the proselytes of that generation warn that generation.’ “From animals, from the herd…” – if “from the animals” is stated, why is “from the herd or from the flock” stated? From here they said: One accepts the various offerings from the wicked of Israel in order to bring them under the wings of the Divine Presence, with the exception of the apostate, one who pours wine libations [in an idolatrous service], and one who publicly desecrates Shabbat. ¹⁰“From the herd or from the flock” – blessed is the Omnipresent who reckoned Himself with the first righteous ones. Adam sacrificed a bull upon the altar, as it is stated: “It will please the Lord more than a bull” (Psalms 69:32). 2:7. Noah fulfilled what is written in the Torah, as it is stated: “Noah built an altar to the Lord” (Genesis 8:20). Abraham fulfilled the entire Torah, as it is stated: “Because Abraham heeded [My voice, and observed…My Torah]” (Genesis 26:5), as he prepared an offering and sacrificed a ram. Isaac fulfilled what is written in the Torah and cast himself before his father like a lamb to slaughter. Jacob fulfilled what is written in the Torah, as it is stated: “They gave to Jacob all the foreign gods [that were in their possession…and Jacob buried them]” (Genesis 35:4). Judah fulfilled what is written in the Torah, as it is stated: “Consort with your brother's wife, [and consummate levirate marriage with her]” (Genesis 38:8). Joseph fulfilled what is written in the Torah: “Honor your father…you shall not murder, you shall not commit adultery, you shall not steal, you shall not bear [false witness], you shall not covet” (Exodus 20:12–13). They did so before the Torah was given to them, and they performed it at their own initiative. That is why the Holy One blessed be He loved them with an absolute love and paralleled their name to His great name. In their regard it says: “Happy are those whose path is flawless, [who follow the Torah of the Lord]” (Psalms 119:1), and it says: “The Rock, His actions are flawless” (Deuteronomy 32:4), and it says: “God’s way is flawless” (Psalms 18:31). ¹¹“He shall slaughter the young bull before the Lord, and Aaron’s sons, the priests, shall present the blood, and cast the blood all around on the altar that is at the entrance of the Tent of Meeting” (Leviticus 1:5). “He shall slaughter the young bull…” Regarding the ram it says: “To the north…before the Lord” (Leviticus 1:11). [The Sages] said: When Abraham our patriarch bound Isaac his son, the Holy One blessed be He prepared two sheep, one for the morning and one for the evening. Why to that extent? It is because when Israel would sacrifice a daily offering on the altar and read this verse: “To the north…before the Lord,” ). the Holy One blessed be He would remember the binding of Isaac. I call the heavens and the earth to testify for me 7). that both gentile and Israelite, both man and woman, both slave and maidservant, when they read this verse: “To the north…before the Lord,” the Holy One blessed be He remembers the binding of Isaac, as it is stated: “To the north…before the Lord.” Another matter, “to the north [ tzafona ]…before the Lord,” refers to the actions of Abraham, Isaac, and Jacob, which are preserved before Him. From where is it derived that tzafona is an expression of preservation? As it is stated: “New and old as well, I preserved [ tzafanti ] them for you, my beloved” (Song of Songs 7:14). Abraham, Isaac, and Jacob are “old,” Amram son of Kehat and all the upright who were in Egypt are “new,” as it is stated: “New and old as well.” The company of Moses, the company of Joshua, the company of David and of Hezekiah – “old.” The company of Ezra, Hillel, Rabbi Yoḥanan ben Zakkai, Rabbi Meir and his colleagues – “new.” In their regard it says: “Old and new as well.” ¹²“And its innards and its legs he shall wash with water; the priest shall burn everything on the altar, as a burnt offering, a fire offering of a pleasing aroma to the Lord” (Leviticus 1:9). “And the innards and the legs he shall wash with water and the priest shall present everything and burn it on the altar; it is a burnt offering, a fire offering of a pleasing aroma to the Lord” (Leviticus 1:13). Regarding the bull it says: “[Its innards] and its legs he shall wash with water; [the priest] shall burn.” Regarding the ram it says: “The innards and the legs he shall wash with water and [the priest] shall present.” What is the difference between ram and bull? The bull is lacking lengthwise and widthwise; the ram is not lacking lengthwise and widthwise. The Sages said: ‘We derive presentation of the bull from the ram and presentation of the ram from the bull.’ (see Leviticus 1:10), the Sages derived that the unique aspects of the service mentioned in connection with each type of animal apply to the other as well. He [Elijah] said to them: ‘My Rabbis, I am dust under your feet, but may I say a different matter before you?’ They said to him: ‘Speak.’ He said to them: ‘Twelve princes stood at the dedication of the altar. This one had a burnt offering and that one had a burnt offering. This one had a sin offering and that one had a sin offering. . This one had a peace offering and that one had a peace offering. There, presentation is written regarding the bull and the ram, but here, presentation is written regarding the ram but is not stated regarding the bull. This is so that a person will not say to himself, I will go and perform dreadful acts and inappropriate acts, and I will bring a bull that has much flesh, I will offer it upon the altar, and I will turn to Him for mercy and He will accept me in repentance. That is why presentation is written regarding a ram and presentation is not written regarding a bull.’