Leviticus Rabbah 22

¹“Any man from the house of Israel who will slaughter a bull, or a sheep, or a goat, in the camp, or who slaughters it outside the camp” (Leviticus 17:3). “Any man from the house of Israel who will slaughter a bull, or a sheep, or a goat” – that is what is written: “The advantage of land is in every way” (Ecclesiastes 5:8). Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: Even matters that you consider to be superfluous for the world are beneficial for the world; palm fiber to make rope; a thorn bush to fence a garden, “A king is subservient to a field” (Ecclesiastes 5:8); even if he is king and he rules from one end of the world to the other, “he is subservient to the field.” If the field produces, he will be successful; if the field does not produce, there is nothing. Therefore, “one who loves silver will not be satisfied with silver” (Ecclesiastes 5:9); one who loves money will not be satisfied with money, “nor one who loves abundance, with produce…” (Ecclesiastes 5:9), as anyone who avidly pursues money, but has no land, what benefit does he have? Rabbi Yishmael ben Rabbi Tanḥum and Rabbi Ḥanin son of Rabbi in the name of Rabbi Yirmeya: It is written: “They will disembark from their ships…they will stand on the ground” (Ezekiel 27:29). Do we not know that they would stand on the ground? Rather, one whose ship sinks at sea and he has land on the shore, he will recover. If he does not have land, you do not have any greater futility. Rabbi Neḥemya said: “The advantage of land is in every way” – even matters that you consider superfluous to the giving of the Torah, e.g., the halakhot of ritual fringes, phylacteries, and mezuza ; they, too, are included in the giving of the Torah, as it is stated: “The Lord gave me the two tablets of stone inscribed with the finger of God and on them were all the matters [ kekhol hadevarim ]” (Deuteronomy 9:10). And it is written: “All the mitzva [ hamitzva ] that I [command you this day you shall take care to perform]” (Deuteronomy 8:1). Kol , kekhol ; devarim , hadevarim ; mitzva, hamitzva , devarim , and mitzva, but instead says kekhol , hadevarim , and hamitzva . All these prefixes are amplifications that serve to include the types of Torah study detailed in the midrash. – [to teach that] Bible, Mishna, halakha , Talmud, addenda, aggadot , and even what a distinguished disciple is destined to say before his teacher, all these were stated to Moses from Sinai, as it is stated: “There is a matter regarding which one would say: See, this is new” (Ecclesiastes 1:10), his counterpart responds to him: “It has already been, in the ages [that were before us]” (Ecclesiastes 1:10). “A king is subservient to a field,” Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: “King,” this is an expert in Talmud; “is subservient to a field,” this is an expert in Mishna, as he arranges the halakha before him. Rabbi Neḥemya says: “King,” this is an expert in Mishna; “is subservient to a field,” this is an expert in Talmud, as he receives the halakha before him. Therefore, “one who loves silver will not be satisfied with silver,” – one who loves Torah will not be satisfied with Torah. “Nor one who loves abundance, [with produce]” as anyone who avidly pursues Torah, but does not have Talmud, what benefit does he have? Rabbi Elazar says in the name of Rabbi Aḥa: One who studied but does not teach, you have no greater futility than this. ²The Rabbis say: “The advantage of land” – even things that you consider superfluous in the world, like flies, fleas, and gnats, they, too, are included in the creation of the world, as it is written: “The heavens and the earth and their entire host were completed” (Genesis 2:1). “A king is subservient to a field,” [“King” –] this is the Holy One blessed be He, in whose regard it is written: “The Lord reigns; He is clothed in grandeur” (Psalms 93:1). “Is subservient to a field,” this is Zion, as it is written: “Zion will be plowed as a field” (Micah 3:12). Therefore, “one who loves silver will not be satisfied with silver” – one who loves mitzvot will not be satisfied with mitzvot. “Nor one who loves abundance, [with produce]” – anyone who avidly pursues mitzvot, but does not have a mitzva that is fixed for the generations, what benefit does he have? Know that it is so, as Moses performed so many mitzvot and acts of righteousness and had many good deeds to his credit, and he had a mitzva fixed for the generations. That is what is written: “Then, Moses designated [three cities beyond the Jordan toward the rising sun]” (Deuteronomy 4:41). ³Another matter, “The advantage of land” – the Holy One blessed be He said to the prophets: ‘If you do not perform my mission, I have many messengers.’ That is, “the advantage of land”; I can accomplish My mission with anything. Rabbi Aḥa said: The Holy One blessed be He accomplishes His mission with anything, even by means of a snake, even by means of a frog, even by means of a scorpion, and even by means of a gnat. The wicked Titus entered the chamber of the Holy of Holies with his sword drawn in his hand, and he stabbed the curtain. He took two prostitutes, spread a Torah scroll beneath them, and engaged in intercourse with them atop the altar. His sword came out [of the curtain] full of blood. There is one who says it was from the blood of offerings and there is one who says it was from the blood of the bull and the goat of Yom Kippur. He began cursing and blaspheming the One On High. He said: ‘There is no comparison between one who wages war with a king in the wilderness and defeats him, and one who wages war with a king in his own palace and defeats him.’ What did he do? He gathered all the Temple vessels, placed themwithin a certain net and descended to the ship. When he set sail, a wave struck him in the sea. He said: ‘It appears that this God has power only in the water. He exacted retribution against the generation of Enosh only with water, and likewise the generation of the Flood, and likewise Pharaoh and his army. I, too, when I was in His house, He was unable to stand against me; now, He has confronted me here.’ The Holy One blessed be He said: ‘Wicked one, as you live, with the smallest creature that I created during the six days of Creation, I will exact retribution from you.’ Immediately, the Holy One blessed be He intimated to the sea, and it calmed from its raging. When [Titus] reached Rome, all the residents of Rome emerged and lauded him as capturer of the barbarians. Immediately, they heated the bathhouse for him and he entered and bathed. When he emerged, they blended him a cup of wine. The Holy One blessed be He sent a gnat for him; it entered into his nose and continued gnawing until it reached his brain. It began gnawing at its brain. [Titus] said: ‘Call doctors for him and they will split the brain of this man to ascertain with what the God of this nation exacted retribution from him.’ Immediately, they called the doctors, they split his brain, and found [a creature] like the fledgling of a dove, weighing two litra . Rabbi Elazar ben Rabbi Yosei said: I was there and they placed that dove on one side of the scale and two litra on one side and they balanced each other. They took it and placed it in a bowl; as the condition of this one changed, the condition of that one changed. The gnat flew away and the soul of the wicked Titus flew away. ⁴Another matter, “The advantage of land” – there was an incident involving a certain man who was standing on the bank of the river. He saw a frog laden with a scorpion and taking it across the river. He said: ‘This one is prepared to perform its mission.’ It took it across the river, and it went and performed its mission. [The frog] took it back to its place. The sound of wailing was heard in the city: A scorpion bit so-and-so, and he died. Rabbi Pinḥas said in the name of Rabbi Ḥanin of Tzippori: There was an incident involving a certain man who was standing and digging in the Beit Shofarei Valley. He saw a shrub, gathered it, and fashioned it into a wreath for his head. A certain snake came, and he struck it and killed it. A certain snake charmer came, and stood and examined the snake. He said: ‘I wonder, who was it who killed this snake?’ That man said: ‘I killed it.’ He turned his face and saw the shrub with which he made the wreath on his head. He said to him: ‘Truly, I killed it.’ He said to him: ‘Could you lift that shrub off of your head?’ He said to him: ‘Yes.’ Once he lifted it, he said to him: ‘Can you touch this snake with this stick?’ He said to him: ‘Yes.’ When he approached that snake, his limbs immediately fell off. Rabbi Yanai was sitting and teaching at the city gate and he saw a certain snake raging and approaching. He would chase it away from this side, but it would return from that side. He said: ‘This one is prepared to perform its mission.’ Immediately, a report spread in the city: A snake bit so-and-so and he died. Rabbi Elazar was sitting and attending to his needs in the outhouse. A certain Roman came and made him stand up, and [the Roman] sat [in his stead]. [Rabbi Elazar] said: ‘This is not for naught.’ Immediately, a certain snake emerged, attacked [the Roman], and killed him. [Rabbi Elazar] applied to him the verse: “I placed a person in your stead” (Isaiah 43:4). Rabbi Elazar was standing on a certain crag over the sea at Caesarea. He saw a certain thighbone that was rolling and approaching. He would bury it, but it would roll out. He said: ‘This is prepared to perform its mission.’ Several days later, a certain courier passed by, and it rolled between his legs. He stumbled on it and died. They went and examined him and found that he was carrying evil missives regarding the Jews of Caesarea. Rabbi Shimon would investigate phenomena. He had a certain orchard. One time, he was sitting in it and there was a certain tree stump in it. He saw this hoopoe that was making itself a nest in it. He said: ‘What does this non-kosher bird seek in this orchard?’ Rabbi Shimon went and destroyed that nest. The hoopoe went and repaired it. What did Rabbi Shimon do? He brought a board and placed it over the opening of that nest, and affixed it with one nail. What did that hoopoe do? It went and brought a certain herb, placed it on that nail, and burned it. What did Rabbi Shimon do? He said it would be best to hide that herb so thieves would not learn to do so and ruin mankind. Rabbi Yannai’s female donkey ate the herb and was blinded. It ate a different herb and recovered its sight. There was an incident involving two men who were coming on the paths of Tiberias, one blind and one sighted, with the sighted leading the blind. They sat to rest along the way and eventually they ate from the herb. The one who was blind regained his sight and the one who was sighted became blind. They did not leave from there until the one who had been blind led the one who had been sighted. There was an incident involving a certain man who was ascending from Babylon. He sat to rest on the way and saw two birds fighting with one another, and one of them killed its counterpart. That other one went and brought an herb and placed it on [the dead bird] and revived it. [The man] said: ‘It would be good for me to take of this herb and revive with it the dead in the Land of Israel.’ When he ran and ascended, he saw a certain dead fox cast alongside the road. He said: ‘It would be good to test it on this fox.’ He placed it on it and revived it. He ascended until he reached the Promontory of Tyre. When he reached the Promontory of Tyre, he saw a certain dead lion cast alongside the road. He said: ‘It would be good to test it on this lion.’ He placed some of the herb on it and it was revived. It arose and devoured him. That is what people say: If you have performed good for the wicked, you have performed evil. Do not perform good for the wicked, and evil will not befall you. Rabbi Tanḥuma said: Even with water, the Holy One blessed be He accomplishes His mission. There was an incident involving one who was afflicted with boils who descended to immerse in Tiberias. It happened that at that moment the spring of Miriam rose, and he bathed and was cured. Where is the spring of Miriam? Rabbi Ḥiyya bar Abba said: It is written: “And overlooks the surface of the wasteland [ hayeshimon ]” (Numbers 21:20), as anyone who climbs to the peak of Mount Yeshimon and sees a small sieve-like item in the sea of Tiberias, this is the spring of Miriam. Rabbi Yoḥanan ben Nuri said: The Rabbis calculated it, and it is aligned opposite the middle gate of the ancient synagogue of Tiberias. ⁵Rabbi Ḥama bar Pappa said in the name of Rabbi Yehuda ben Rabbi Simon: The children of Israel sacrificed offerings on prohibited private altars in the wilderness [the way they did] before the Tabernacle was established, as we learned there: Until the Tabernacle was established, private altars were permitted and the service was [performed] by the firstborn. From when the Tabernacle was established, private altars were prohibited and the service was [performed] by the priests. 14:4. The Israelites would violate the prohibition of the private altar in the wilderness, and punishments would befall them. The nations of the world would say: ‘They worship in His name and He kills them.’ Therefore, the Holy One blessed be He said to Moses: ‘Go and tell them: “Any man of the house of Israel [who slaughters a bull or sheep…] and to the entrance of the Tent of Meeting he did not bring it […that man shall be cut off from among his people]” (Leviticus 17:3–4). ⁶Another matter, “any man from the house of Israel” – that is what is written: “One who slaughters a bull, smites a man; one who sacrifices a lamb, beheads a dog; one who presents a meal offering, it is the blood of a swine; one who brings frankincense, brings a gift of iniquity” (Isaiah 66:3). Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Anyone who robs another the value of a peruta, the Torah ascribes to him as though he killed him, and there are many verses for this, as it is stated: “One who slaughters a bull, smites a man.” “He learned to maul prey, he devoured man” (Ezekiel 19:3), “So are the ways of every pursuer of ill-gotten gain; it takes the life of its owners” (Proverbs 1:19), “The robbery of the children of Judah, that they shed innocent blood in their land” (Joel 4:19), “They said to the king: The man who eliminated us, and who devised against us, so that we would be destroyed from standing within [the entire border of Israel]” (II Samuel 21:5). Did he kill them or devise against them? Rather, by destroying Nov, the city of priests, which would provide them with sustenance, the verse ascribes to him as though he killed them. Reish Lakish would transpose the verse: One who smites a man, slaughters a bull; one who beheads a dog, sacrifices a lamb; [one who offers] the blood of a swine, presents a meal offering; one who brings a gift of iniquity, brings frankincense. “They too chose their ways” (Isaiah 66:3). Rabbi Elazar asked Rabbi Ḥanina, and some say Rabbi Ḥanina asked Rabbi Elazar. Is it possible that the teacher asks the student? Rather, he asked him only to test him. He said to him: ‘What is this that is written: “Two I ask of You…. Distance vanity and falsehood from me; do not give me poverty or wealth; feed me my allotted bread, lest I become sated, and renounce, and say: Who is the Lord? And lest I become poor, and steal, and appropriate the name of my God” (Proverbs 30:7–9). Which of them is worse, the first or the second?’ He said to him: ‘We found that the Holy One blessed be He overlooked idol worship but did not overlook desecration of the Name. From where is it derived that the Holy One blessed be He overlooked idol worship? As stated: “You, house of Israel, so said the Lord God: Let each man go worship his idols” (Ezekiel 20:39). And it is written: “You shall not profane My holy name any more” (Ezekiel 20:39).’ Israel would violate the prohibition of the private altar in the wilderness, and punishments would befall them. The nations of the world would see and say: They worship in His name and He kills them. Therefore, Moses cautions Israel and says to them: “Any man from the house of Israel who will slaughter…” (Leviticus 17:3). ⁷Rabbi Yishmael and Rabbi Akiva, Rabbi Yishmael said: This is a permit that emerges from a prohibition. Because it was prohibited for Israel to eat meat of desire in the wilderness, the verse comes and permits it for them only by means of slaughter. Rabbi Akiva says: This is a prohibition that emerges from a permit; because Israel would stab and eat in the wilderness, the verse came and prohibited it for them except for by means of slaughter. Rabbi Yishmael taught: Because it was prohibited for Israel to eat meat of desire in the wilderness, therefore, the verse cautioned them that they should bring their offerings to the priest, and the priest would slaughter and receive. Even if the owners sit and have intent all day, everything follows only the slaughterer. Why does the verse state two slaughters, “who will slaughter” (Leviticus 17:3), twice? It is taught in the name of Rabbi Yudan: They are two standards for slaughter: Most of two in an animal and most of one in a bird. ⁸Rabbi Pinḥas said in the name of Rabbi Levi: This is analogous to a king’s son who was emboldened, and was accustomed to eat the flesh of animal carcasses and mauled animals. ], or animals that had a defect in an internal organ [ tereifa ], such as one that might have been caused if the animal had been mauled. The meat of such animals is forbidden for consumption. The king said: ‘This one will frequent my table, and on his own he will be restricted.’ So too, because Israel enthusiastically followed idol worship in Egypt, and they would bring their offerings to the satyrs, as it is stated: “They shall no longer slaughter their offerings to the satyrs [ se’irim ]” (Leviticus 17:7). These satyrs are nothing other than demons, as it is stated: “They would slaughter to demons” (Deuteronomy 32:17). These demons are nothing other than satyrs, as it is stated: “And satyrs [ se’irim ] will dance there” (Isaiah 13:21). can mean goats, this verse is clearly not referring to goats and demonstrates that se’irim can also refer to a type of demon. They would sacrifice their offerings in violation of the prohibition of the private altar in the wilderness, and punishments would befall them. The Holy One blessed be He said: ‘At all times, let them sacrifice their offerings before me in the Tent of Meeting, and they will separate themselves from idol worship and will be saved.’ That is what is written: “Any man from the house of Israel…” ⁹Rabbi Yosei ben Rabbi Ḥanina said: The private altar is permitted only by means of a prophet. What is the source? “Beware, lest you offer up your burnt offerings [in any place that you see]” (Deuteronomy 12:13), but Elijah sacrificed during the period of the prohibition of private altars. Rabbi Simlai said: The Holy One blessed be He told him to, as it is stated: “And by Your word I have performed” (I Kings 18:36); by Your statement. Rabbi Yoḥanan ben Marei cites it from this: “Then Joshua built [an altar]” (Joshua 8:30). , Megilla 1:12). I have derived only regarding Gilgal, from where is it derived regarding Givon? It is as it is stated: “It was on that night that the Lord said to him: Take your father's large bull” (Judges 6:25). . Rabbi Abba bar Kahana said: Seven transgressions were violated with Gideon’s bull: Ashera trees, invalid stones, designated a bull of worship, a non-priest, at night, and it was not at the proper time. I have derived only regarding Givon, from where is it derived regarding Shilo? ). “Samuel took one suckling lamb [and offered it up in its entirety as a burnt offering to the Lord]” (I Samuel 7:9). Rabbi Abba bar Kahana said: Three transgressions were violated with Samuel’s bull: It [was burned] with its hide, it was not at its proper time, and he was a Levite. Rabbi Yosei said: If it is from that verse, you cannot derive anything. Rather, derive it from this [proof brought] by Rabbi Shmuel bar Naḥmani: “His return was to Rama, as his home was there. [There he would judge Israel, and he built an altar there to the Lord]” (I Samuel 7:17). ¹⁰Another matter, “any man from the house of Israel” – that is what is written: “He performs justice for the exploited” (Psalms 146:7); this is Israel, in whose regard it is written: “So said the Lord of hosts: The children of Israel and the children of Judah are exploited” (Jeremiah 50:33). “He gives bread to the hungry” (Psalms 146:7), this is Israel, as it is written: He afflicted you and He starved you” (Deuteronomy 8:3). “The Lord releases [ matir ] the imprisoned [ asurim ]” (Psalms 146:7); what I prohibited [ she’asarti ] for you, I permitted [ hitarti ] for you. I prohibited the fat of a domesticated animal for you, but I permitted it for you in an undomesticated animal. I prohibited the sciatic nerve for you in an undomesticated animal, but I permitted it for you in birds. I prohibited for you birds without slaughter, but I permitted fish for you. Rabbi Abba and Rabbi Yonatan in the name of Rabbi Levi said: More than I prohibited for you, I permitted for you. I prohibited for you menstrual blood; I permitted for you hymenal blood. I prohibited for you a married woman; I permitted for you a captive woman. The brother’s wife, I permitted for you a levirate wife. A woman and her sister, [which is forbidden] during their lifetimes, I permitted for you after death. Wearing diverse kinds, I permitted for you a linen garment with ritual fringes. The flesh of a pig, I permitted for you a fish called shibuta . Animal fat [ ḥelev ], I permitted for you animal fat [ shuman ]. , permitted fat is called shuman . Blood, I permitted for you the spleen. Meat and milk, I permitted for you the udder. Rabbi Menaḥama, Rabbi Bevai, Rabbi Aḥa, and Rabbi Yoḥanan in the name of Rabbi Yonatan said: In exchange for what I prohibited for you, I permitted for you. In exchange for the prohibition of [forbidden] fish, the leviathan is a kosher fish. In exchange for the prohibition of [forbidden] birds, the ziz is a kosher bird. That is what is written: “I know every bird of the mountains; and the ziz of the field is with Me” (Psalms 50:11). Rabbi Yehuda ben Rabbi Simon said: When it spreads its wings it dims the disc of the sun. That is what is written: “Is it through your understanding that the hawk flies, stretches its wings to the south?” (Job 39:26). Why is it called ziz ? It is because it has several varieties of taste, from this and from that [ mizeh umizeh ]. In exchange for the prohibition of animals, “animals on thousands of hills” (Psalms 50:10); Rabbi Yoḥanan, Reish Lakish, and the Rabbis, Rabbi Yoḥanan says: It is one animal that is lying on one thousand mountains, and one thousand mountains grow many varieties of grasses for it, and it eats, as it is stated: “For produce of mountains will be carried to it” (Job 40:20). Reish Lakish said: It is one animal lying on one thousand mountains, and one thousand mountains grow food for it, so it will be food for the righteous, and it eats. What is the source? “The Sharon will be a pasture for flocks” (Isaiah 65:10). The Rabbis say: It is one animal and it is lying on one thousand mountains, and one thousand mountains grow various types of animals for it, and it eats. What is the source? “All the beasts of the field will frolic there” (Job 40:20). Is that possible, that an animal [ behema ] eats an animal? , sometimes translated as domesticated animal, refers to a class of animals that are all herbivores. Rabbi Tanḥuma said: God’s deeds are great, how extraordinary are the deeds of the Holy One blessed be He. From where does it drink? Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Everything that the Jordan takes in over the course of six months, it swallows in one gulp. What is the source? As it is stated: “Behold, it can swallow a river, it need not rush” (Job 40:23). Rabbi Shimon ben Lakish said: Everything that the Jordan takes in over the course of twelve months, it swallows in one gulp. What is the source? “It is secure, even if it draws the Jordan into its mouth” (Job 40:23). It has enough just to wet the mouth. Rav Huna said in the name of Rabbi Yosei: It is not even enough just to wet the mouth. From where, then, does it drink? Rabbi Shimon ben Yoḥai taught: A river emerges from Eden and its name is Yuval, and it drinks from there, as it is stated: “And it shall spread its roots alongside a stream [ yuval ]” (Jeremiah 17:8). Rabbi Meir said: “But ask now animals, and they will teach you” (Job 12:7), this is the animals. “And the birds of the heavens, and they will tell you” (Job 12:7), this is the ziz of the field. “Or converse with the earth, and it will teach you” (Job 12:8), this is the Garden of Eden. “And the fish of the sea will relate to you” (Job 12:8), this is the leviathan. “Who does not know, among all these, that the hand of the Lord has done this?” (Job 12:9).