Vayikra Rabbah Reader

“He called to Moses, and the Lord spoke to him from the Tent of Meeting, saying” (Leviticus 1:1). “He called to Moses” – Rabbi Tanḥum bar Ḥanilai began: “Bless the Lord, His emissaries [malakhav], mighty in strength, who perform His bidding…” (Psalms 103:20). Regarding whom is the verse speaking?1The term malakhim most commonly refers to angels, God’s supernal emissaries, but can also refer to human beings.

If the verse is speaking of the supernal, but is it not already stated: “Bless the Lord, all His hosts” (Psalms 103:21)? It is speaking, rather, of the earthly. Because the supernal are able to successfully perform the tasks of the Holy One blessed be He, it is stated [of them]: “Bless the Lord, all His hosts.” But because the earthly are unable to successfully perform the tasks of the Holy One blessed be He, it is stated [of them]: “Bless the Lord, His emissaries,” but not all his emissaries.2Because most human beings do not live up to God’s expectations, the verse does not state “Bless the Lord, all His emissaries.”

It leaves out the word “all,” as God does not want the blessings of the wicked (Etz Yosef). Another matter: The prophets were called malakhim – that is what is written: “He sent a malakh and took us out of Egypt…” (Numbers 20:16). Was it an angel? Was it not Moses?

Why does it call him a malakh? It is because the prophets are called malakhim. Similarly, “The malakh of the Lord ascended from Gilgal to Bokhim” (Judges 2:1) – was it an angel? Was it not Pinḥas?

Why does it call him a malakh? Rather, Rabbi Simon said: When the Divine Spirit would rest upon Pinḥas, his face would shine like a torch. The Rabbis say: What was Manoaḥ’s wife saying to him? “a man of God came to me, and his appearance was like the appearance of an angel of God” (Judges 13:6). She thought that he was a prophet, but he was none other than an angel.

Rabbi Yoḥanan said: By their very nature the prophets are called malakhim.3The word malakh literally means emissary, and the role of a prophet is to present God’s word to the people (Rabbi David Luria). That is what is written: “Haggai, the malakh of the Lord, on mission from the Lord, said” (Haggai 1:13). Perforce, you learn that by their very nature, the prophets are called malakhim. “Mighty in strength, who perform His bidding” (Psalms 103:20) – regarding whom is the verse speaking?

Rabbi Yitzḥak said: The verse is speaking of those who observe the Sabbatical Year. The way of the world is that a person performs a mitzva for one day, for one week, for one month. But does one do so for the rest of the days of the year? Yet this one sees his field fallow, his vineyard fallow, and pays his land tax and remains silent.

Is there anyone mightier than that? If you say that it is not speaking of those who observe the Sabbatical Year, it is stated here: “Who perform His bidding [devaro],” and it is stated there: “This is the matter of [devar] the Sabbatical Year” (Deuteronomy 15:2). Just as when davar is stated there the verse is speaking of those who observe the Sabbatical Year, so too, when davar stated here, the verse is speaking of those who observe the Sabbatical Year.

“Who perform His bidding” – Rabbi Huna said in the name of Rabbi Aḥa: The verse is speaking of Israel when they stood before Mount Sinai, for having preceded performance to heeding and having said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7).4They undertook to perform God’s commands before even hearing what they were. This took great spiritual strength. “Hearing His word” (Psalms 103:20) – Rabbi Tanḥum bar Ḥanilai said: The way of the world is that a burden that is difficult for one is easy for two; [one that is difficult] for two is easy for four.

But can a burden that is difficult for six hundred thousand be easy for one? All of Israel was standing before Mount Sinai and saying: “If we continue to hear [the voice of the Lord our God, we will die]” (Deuteronomy 5:22), and Moses was hearing the voice of the divine speech himself, and he lived. Know that it is so, as from all of them, He called only Moses. That is why it is stated: “He called to Moses.”

Rabbi Abbahu began: “Those who dwell in His shade will return” (Hosea 14:8) – these are the proselytes who come and take shelter in the shade of the Holy One blessed be He. “They will give life to grain” (Hosea 14:8) – they will become primary like Israel, just as it says: “There will be grain for the young men, and new wine will make the young women sing” (Zechariah 9:17).1The Hebrew phrase degan baḥurim, translated here as, “there will be grain for the young men,” can also be understood to mean “the young men are grain.”

Thus, the young men of Israel are compared to grain, which are the primary form of nourishment, and the proselytes are also compared to grain. “They will blossom like the vine” (Hosea 14:8) – just as it says: “You transported a vine from Egypt, drove out the nations and planted it” (Psalms 80:9). Another matter: “They will give life to grain” (Hosea 14:8) – in the Talmud.2The midrash interprets the verse to mean “they will be given life through grain,” and understands “grain” as an allusion to the Talmud (Etz Yosef).

Just as grain nourishes the body, the Talmud nourishes the soul (Maharzu). “They will blossom like the vine” (Hosea 14:8) – in aggada. “Its repute will be like the wine of Lebanon” (Hosea 14:8) – the Holy One blessed be He said: The names of proselytes are dear to me like wine libations that are offered before Me on the altar. Why is [the Temple] called Lebanon?

It is in accordance with: “That good mountain and the Lebanon” (Deuteronomy 3:25).3Lebanon in this verse is understood to refer to the Temple; see Sifri, Va’etḥanan 28; Rashi on Deuteronomy 3:25). Rabbi Shimon ben Yoḥai taught: Why is it called Lebanon? Because it whitens [malbin] the iniquities of Israel like snow. That is what is written: “If your sins will be like scarlet, they will be whitened as snow; if they will be reddened like crimson, they will be like wool” (Isaiah 1:18).

Rabbi Tavyomei said: It is because all the hearts [levavot] rejoice in it. That is what is written: “Beautiful in its view, joy of the entire world…” (Psalms 48:3). The Rabbis say: It is in accordance with: “My eyes and My heart [velibi] will be there always” (I Kings 9:3).

Rabbi Simon, in the name of Rabbi Yehoshua ben Levi, and Rabbi Ḥama father of Rabbi Hoshaya, in the name of Rav, said: Chronicles was given only for expounding. “His Judahite wife bore Yered father of Gedor, [Ḥever father of Sokho, and Yekutiel father of Zano'aḥ; these are the sons of Bitya daughter of Pharaoh whom Mered took as a wife]” (I Chronicles 4:18). “His Judahite wife” – this is Yokheved.

Was she from the tribe of Judah? Was she not from the tribe of Levi? Why was she called Judahite? It is because she brought Jews into the world.4Yokheved is identified as Shifra, one of the Israelite midwives in Egypt (Sota 11b).

“Bore Yered” (I Chronicles 4:18) – this is Moses. Rabbi Ḥanina bar Pappa and Rabbi Simon: Rabbi Ḥanina bar Pappa said: “Yered” – because he brought down [horid] the Torah from [the heavens] above to [the earth] below. Alternatively: “Yered” – because he brought down the Divine Presence from [the heavens] above to [the earth] below. Rabbi Simon said: Yered is nothing other than an expression of kingship, just as it says: “He will rule [veyerd] from sea to sea” (Psalms 72:8); and it is written: “For he ruled [rodeh] over the entire region beyond the river” (I Kings 5:4).

“Father of Gedor” (I Chronicles 4:18) – Rabbi Huna bar Aḥa said: Many fence builders [goderin] stood for Israel, but [Moses] was the father of them all.5The term fence builder is used here to connote one who delineates the boundary of what behavior God deems acceptable, or who establishes decrees to protect against transgression. “Ḥever” (I Chronicles 4:18) – because he connected [ḥiber] the children to their Father in Heaven; alternatively, “Ḥever” – who prevented [he’evir] calamity from coming to the world.

“Father of Sokho” (I Chronicles 4:18) – as he was the father of the prophets who see [sokhin] by means of the Divine Spirit. Rabbi Levi said: It is an Arabic expression, as in Arabia they call prophets sakhya. “Yekutiel” (I Chronicles 4:18) – Rabbi Levi and Rabbi Sima said: He rendered the children hopeful [mekavin] toward their Father in Heaven.6Thus, Yekutiel is interpreted to mean yekavu el El, they shall hope to God.

“Father of Zano’aḥ” (I Chronicles 4:18) – this is Moses, who was the father of those who cause abandonment [mazniḥim], who caused them to abandon idol worship. That is what is written: “[He took the calf which they had made, burnt it with fire, ground it to powder, and] scattered it over the water, [and he made the children of Israel drink from it]” (Exodus 32:20). “These are the sons of Bitya daughter of Pharaoh” (I Chronicles 4:18) – Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The Holy One blessed be He said to Bitya daughter of Pharaoh: ‘Moses was not your son, but you called him your son; you, too, are not My daughter, but I call you My daughter,’ as it is stated: “These are the sons of Bitya,” the daughter of God [bat Yah].

“Whom Mered took” (I Chronicles 4:18) – this is Caleb. Rabbi Abba bar Kahana and Rabbi Yehuda bar Simon: One said: He rebelled [marad] against the counsel of the scouts, and she rebelled [mareda] against the counsel of her father; let the rebel come and take the rebel. One said: He rescued the flock,7Caleb rescued Israel by contradicting the report of the majority of the scouts and attempting to calm the Israelites.

Had he not done so, their sin would have been even worse. and she rescued the shepherd. Moses was called ten names: Yered, Ḥever, Yekutiel, Avi Gedor, Avi Sokho, Avi Zano’aḥ.8Literally, father of Gedor, father of Sokho, father of Zano’aḥ. Rabbi Yehuda ben Rabbi Ilai said: Toviya is also his name. That is what is written: “She saw him that he was good [tov]” (Exodus 2:2) – that he was Toviya.

Rabbi Yishmael bar Ami said: Shemaya is also his name. Rabbi Yehoshua bar Neḥemya came and explained this verse: “Shemaya son of Netanel the scribe [from the Levites] recorded them [before the king, the princes, Tzadok the priest, Aḥimelekh son of Evyatar, and the heads of the patrilineal houses of the priests and of the Levites]” (I Chronicles 24:6): “Shemaya” – because the Lord heard [shama Yah] his prayer.

“Son of Netanel” – a son to whom the Torah was given [shenitena] from hand to hand. “The scribe” – because he was the scribe of Israel. “Levite” – because he was from the tribe of Levi. “Before the king and the princes” – before the King of kings, the Holy One blessed be He, and [before] His court.

“Tzadok” – this is Aaron the priest. “Aḥimelekh” – because he was the brother [aḥ] of the king [melekh]. “Son of Evyatar” – because through him, the Holy One blessed be He overlooked [viter] for them the incident of the calf.9The midrash (Vayikra Rabba 10:3) asserts that Aaron’s involvement in the sin of the Golden Calf was undertaken so that the masses would not be directly involved, and that had they done so, their sin could not have been forgiven.

Rabbi Tanḥuma said in the name of Rabbi Yehoshua ben Korḥa: Levite was also his name after the forebear of his family: “Is not Aaron the Levite your brother?” (Exodus 4:14).10Just as Aaron was called Levite after the founder of the tribe, Moses could also be called Levite (Etz Yosef). And Moses, that is ten. The Holy One blessed be He said to Moses: As you live, from all the names that you were called, I will call you only by the name that Bitya daughter of Pharaoh called you: “She called his name Moses” (Exodus 2:10). “He called to Moses.”

Rabbi Avin began in the name of Rabbi Berekhya the Elder: “You then spoke in a vision to Your pious ones, [saying: I aided the mighty one; I raised the one chosen from the people]” (Psalms 89:20) – this is speaking of Abraham, to whom He spoke with speech and in vision. That is what is written: “After these matters, the word of the Lord came to Abram in a vision, saying” (Genesis 15:1). “To Your pious ones [laḥasidekha]” – “give truth to Jacob, kindness [ḥesed] to Abraham” (Micah 7:20).

“Saying: I aided the mighty one” – as he killed four kings in one night. That is what is written: “He deployed against them at night…[and smote them and pursued them until Ḥova]” (Genesis 14:15). Rabbi Yitzḥak said: Do you have a person who pursues the dead, as it is stated: “And smote them and pursued them until Ḥova”? Rather, it teaches that the Holy One blessed be He was killing and Abraham was pursuing.

“I raised the one chosen from the people” – this is Abraham, who was chosen by the Holy One blessed be He, as it is stated: “Who has chosen Abram” (Nehemiah 9:7). Another matter: “You then spoke in a vision to Your pious ones” (Psalms 89:20) – this is speaking of David, to whom He spoke with speech and in vision. That is what is written: “In accordance with all these matters, and in accordance with this entire vision, so Natan spoke to David” (II Samuel 7:17).

“To Your pious ones [laḥasidekha]” – as it is stated: “Protect my soul, for I am pious [ḥasid]” (Psalms 86:2). “Saying: I aided the mighty one” (Psalms 89:20) – Rabbi Abba bar Kahana said: David waged thirteen wars, and the Rabbis say: Eighteen, and they do not disagree. The one who said thirteen, they were for the needs of Israel. The one who said eighteen, they were five for his own needs and thirteen for the needs of Israel.

“I raised the one chosen from the people” (Psalms 89:20) – as it is stated: “He chose David His servant…” (Psalms 78:70). Another matter: “You then spoke in a vision” (Psalms 89:20) – this is speaking of Moses, to whom He spoke with speech and in vision, as it is stated: “Mouth to mouth I will speak to him, [and a vision]” (Numbers 12:8). “To Your pious ones” (Psalms 89:20) – because he was from the tribe of Levi, as it is stated: “Your Tummim and Your Urim for Your pious one” (Deuteronomy 33:8).

“Saying: I aided the mighty one” (Psalms 89:20) – this accords with that which Rabbi Tanḥum bar Ḥanilai said: The way of the world is that a burden that is difficult for one is easy for two; [one that is difficult] for two is easy for four. But can a burden that is difficult for six hundred thousand be easy for one? All of Israel was standing before Mount Sinai and saying: “If we continue to hear [the voice of the Lord our God any more, we will die]” (Deuteronomy 5:22), and Moses was hearing the voice of the divine speech himself, and he lived.

Know that it is so, as from all of them, the divine speech called only to Moses, as it is stated: “He called to Moses.” “I raised the one chosen from the people” (Psalms 89:20) – as it is stated: “Were it not for Moses His chosen one” (Psalms 106:23).

Rabbi Yehoshua of Sikhnin interpreted the verse in the name of Rabbi Levi: “As it is better that it should be said to you: Come up here, than that you be demeaned before a prince…” (Proverbs 25:7). Rabbi Akiva taught it in the name of Rabbi Shimon ben Azai: Distance yourself two or three seats from your rightful place and sit until they say to you, ascend. But do not ascend, as they will say to you, descend.11It was common for people to be seated according to their prominence.

It would be better to take a less prominent seat and then be told to move up to a more prominent seat, than to take a more prominent seat and risk being told to move down to a less prominent one. It is preferable that they say to you, ascend, ascend, and that they not say to you, descend, descend. Likewise, Hillel says: My lowering is my elevation; my elevation is my lowering. What is the source?

“Who sits on High, who looks down to see” (Psalms 113:5–6). You find that when the Holy One blessed be He revealed Himself to Moses from the midst of the bush, he concealed his face from Him, as it is stated: “Moses concealed his face…” (Exodus 3:6). The Holy One blessed be He said to him: “Go [lekha], and I will send you to Pharaoh, [and you will bring My people, the children of Israel, out of Egypt]” (Exodus 3:10).

Rabbi Elazar said: There is a heh at the end of the word, to say that if you do not redeem them, no one else will redeem them.12Instead of the standard usage, lekh, meaning go, God said lekha, which can also mean “for you.” This was meant to indicate that Moses was the only one who could have fulfilled this mission. At the sea, he stood off to the side. The Holy One blessed be He said to him: “You, raise your staff…and split it” (Exodus 14:16), to say that if you do not split it no one else will split it.13Instead of saying just: Raise your staff…, God prefaced the command with the word “you,” meaning, you alone can do it.

At Sinai, he stood off to the side. [God] said to him: “Ascend to God, [you]” (Exodus 24:1), to say that if you do not ascend, no one else will ascend. At the Tent of Meeting, he stood off to the side. The Holy One blessed be He said to him: Until when will you lower yourself? The hour is awaiting only you. Know that it is so, as from all of them, the divine speech called only to Moses: “He called to Moses.”

Rabbi Tanḥuma began: “There is gold, and an abundance of gems, but lips of knowledge are a precious vessel” (Proverbs 20:15) – the way of the world is that a person who has gold, silver, jewels, gems, and all the objects of desire in the world, but he does not have goodness and wisdom, what acquisition does he have? The parable says: If you acquired knowledge what do you lack; if you lack knowledge, what have you acquired?

“There is gold” – everyone brought his gift of gold to the Tabernacle. That is what is written: “This is the gift [you shall take from them: gold]” (Exodus 25:3). “An abundance of gems” – this is the gift of the princes, as it is stated: “The princes brought [the onyx stones and the stones for setting for the ephod and for the breast piece]” (Exodus 35:27). “But lips of knowledge are a precious vessel” – Moses’s soul was despondent, and he said: Everyone brought his gift offering for the Tabernacle, but I did not bring; so the Holy One blessed be He said to him: ‘As you live, your speech is dearer to me than all of it,’ as from all of them, the divine speech called only to Moses: “He called to Moses.”

Another matter: “He called to Moses” – what is written previous to this matter? It is the portion of the Tabernacle, “as the Lord commanded Moses.”14This phrase appears frequently in Exodus chapter 39, the passage describing the construction of the Tabernacle (see, e.g., Exodus 39:1, 7, 21). This is analogous to a king who commanded his servant and said to him: ‘Build me a palace.’ On each and every item that he built, he would write the king’s name.

He would build walls and write the king’s name on them. He would put up pillars and write the king’s name on them. He would install the ceiling beams and write the king’s name on them. Sometime later, the king entered the palace.

On each and every item at which he would look, he would find his name written on it. He said: My servant accorded me all this honor, and I am inside and he is outside? He called him so that he would enter into its innermost chambers. So too, when the Holy One blessed be He said to Moses: ‘Craft Me a Tabernacle,’ regarding each and every item he would construct, he would write: “As the Lord commanded Moses.”

The Holy One blessed be He said: Moses accorded Me all this honor, and I am inside and he is outside? That is why it is stated: “He called to Moses.

Rabbi Shmuel bar Naḥman said in the name of Rabbi Natan: Eighteen commands are written in the portion of the Tabernacle,15The phrase “as the Lord commanded Moses” appears eighteen times in Exodus chapter 39. corresponding to the eighteen vertebrae in the spine. Corresponding to them, the Sages instituted the eighteen blessings in the Amida prayer, corresponding [also] to the eighteen mentions of God’s name in the recitation of Shema, and corresponding to the eighteen mentions of God’s name in: “Give to the Lord, sons of the mighty” (Psalms 29:1).

Rabbi Ḥiyya bar Abba said: Only from “With him was Oholiav son of Aḥisamakh, of the tribe of Dan” (Exodus 38:23) until the end of the book.16The eighteen mentions of God’s commands begin from Exodus 38:23. They do not include Exodus 38:22, which states: “Betzalel, son of Uri, son of Ḥur, of the tribe of Judah, made all that the Lord commanded Moses.” This is analogous to a king who entered a city and with him were commanders, governors, and generals, and the people did not know which was most beloved of them all.

The one to whom the king turns and speaks is the most beloved of them all. So too, “To Moses, He said: Ascend [to the Lord,] you and Aaron, Nadav and Avihu and seventy of the elders of Israel” (Exodus 24:1), but we do not know which of them was the most beloved of them all. It is, rather, the one whom the Holy One blessed be He calls and speaks with him. That is why it is stated: “He called to Moses.”

This is analogous to a king who enters a city. With whom does he speak first? Is it not with the overseer of the city’s food markets? Why?

Because he is occupied with the sustenance of the city. So too, Moses was occupied with the burdens of Israel. He said to them: ‘This animal you may eat, and that one you may not eat’: “This you shall eat from all that is in the water…” (Leviticus 11:9); “these you shall abominate from the birds” (Leviticus 11:13) – abominate these, do not abominate those; “this is impure to you” (Leviticus 11:29) – this is impure, that is not impure. That is why it is stated: “He called to Moses.”

“He called to Moses” – did He not call to Adam?17The verse “He called to Moses” is understood to imply something unique about Moses, that God called to him without Moses actively seeking or preparing for prophecy. However, the Torah indicates that God similarly called out to Adam (Etz Yosef). Is it not already stated: “The Lord God called to the man” (Genesis 3:9)? Rather, there is no disgrace in a king speaking to his sharecropper.18Adam is compared to God’s sharecropper, because the verse states that God placed Adam in the Garden of Eden “to cultivate it and to safeguard it” (Genesis 2:15).

“The Lord spoke to him” – did He not speak with Noah? Is it not already stated: “God spoke to Noah” (Genesis 8:15)? Rather, there is no disgrace in a king speaking to his shepherd. “He called to Moses” – did He not call to Abraham?

Is it not already stated: “The angel of the Lord called to Abraham” (Genesis 22:15)? Rather, there is no disgrace in a king speaking to his innkeeper. “He called to Moses” – unlike Abraham. Regarding Abraham it is written: “The angel of the Lord called to Abraham” (Genesis 22:15) – the angel called, and the divine speech spoke.

However, here, Rabbi Avin said: The Holy One blessed be He said: It is I who calls, and it is I who speaks, as it is stated: “I, it is I, who has spoken, I also have called him; I brought him, and his way is successful” (Isaiah 48:15).

“From the Tent of Meeting” – although the Torah was given as a fence from Sinai,19Some interpret this to mean that although the Israelites could not yet fully observe the commandments because they had not yet been explained, the very fact that the commandments had been given served to distinguish them and elevate them from the nations of the world, much like a fence marks off a given area (Etz Yosef). they were punished for [violating] it only after it was repeated at the Tent of Meeting.

This is analogous to a writ of decree that was written and sealed, and it entered the province. The residents of the province will not be punished on its account until it is explained to them in the province’s public forum. So too, although the Torah was given to Israel in Sinai, they were punished for it only after it was repeated to them at the Tent of Meeting. That is what is written: “Until I brought him to my mother's house, and to the chamber of the one who conceived me” (Song of Songs 3:4).

“To my mother's house” – this is Sinai. “And to the chamber of the one who conceived me” – this is the Tent of Meeting, as it was from there that Israel was commanded regarding the Torah’s rulings.

Rabbi Yehoshua ben Levi said: Had the nations of the world known how beneficial the Tent of Meeting was for them, they would have surrounded it with encampments and fortifications. You find that until the Tabernacle was erected, the nations of the world would hear the sound of the divine speech and would be afflicted with diarrhea in their palaces.20The point is that the divine speech was so overpowering that those who heard it would lose control of their physical faculties.

That is what is written: “For who of all flesh that heard the voice of the living God [speaking from the midst of the fire like us, has lived?]” (Deuteronomy 5:23). Rabbi Simon said: The speech would emerge with two natures, as an elixir of life for Israel and an elixir of death for the nations of the world. That is what is written: “[Has a people heard the voice of God…] as you heard, and lived?” (Deuteronomy 4:33).

You heard and lived, but the nations of the world would hear and die. Rabbi Ḥiyya taught: “[The Lord spoke to him] from the Tent of Meeting” – this teaches that the voice would stop and would not emerge outside the Tent of Meeting.

Rabbi Yitzḥak said: Until the Tabernacle was erected, prophecy was found among the nations of the world. When the Tabernacle was erected, it departed from their midst, as it is stated: “[When I found the one whom my soul loves,] I grasped him and would not release him” (Song of Songs 3:4). They said to him: But Bilam prophesied. He said to them: He prophesied for the benefit of Israel: “Who has counted the dust of Jacob” (Numbers 23:10); “One has seen no evil in Jacob” (Numbers 23:21); “For there is no divination in Jacob” (Numbers 23:23); “How goodly are your tents, Jacob” (Numbers 24:5); “a star rises from Jacob” (Numbers 24:17); “One from Jacob shall rule” (Numbers 24:19).

What is the difference between prophets of Israel and prophets of the nations of the world? Rabbi Ḥama bar Ḥanina and Rabbi Yisakhar of Kefar Mandi: Rabbi Ḥama bar Ḥanina said: The Holy One blessed be He appears to the nations of the world with only truncated speech, just as it says: “God happened [vayikar] upon Bilam” (Numbers 23:4). But [He communicates with] the prophets of Israel with complete speech, as it is stated: “He called [vayikra] to Moses.”

Rabbi Yisakhar of Kefar Mandi said: So shall be their reward. Vayikar is an expression of nothing other than impurity, just as it says: “Who will not be pure due to a nocturnal incident [mikreh]” (Deuteronomy 23:11). But the prophets of Israel [receive prophecy] with an expression of sanctity, with an expression of purity, with an expression of clarity, with an expression with which the ministering angels laud the Holy One blessed be He, just as it says: “One called [vekara] to the other and said: [Holy, holy, holy is the Lord of hosts]” (Isaiah 6:3).

Rabbi Ilai bar Menaḥem said: It is written: “The Lord is far from the wicked” (Proverbs 15:29), and it is written: “And He hears the prayer of the righteous” (Proverbs 15:29). “The Lord is far from the wicked” – these are the prophets of the nations of the world. “And He hears the prayer of the righteous” – these are the prophets of Israel. You find that the Holy One blessed be He appears to the nations of the world only like a man who came from a distance, just as it says: “From a distant land they came to me” (Isaiah 39:3).

But the prophets of Israel, immediately: “[The Lord] appeared” (Genesis 18:1), “He called.”21God appears to the prophets of Israel immediately, whereas regarding prophecies to individuals from other nations the verse first states that God came to them, and only then states that he spoke with them. See Genesis 20:3, 31:24, and Numbers 22:20 (Rabbi David Luria). Rabbi Yosei said: The Holy One blessed be He appears to the nations of the world only at night, at a time when people are separated from one another, as it is written: “In thoughts from visions of the night, [when slumber] falls” (Job 4:13), “a matter was smuggled to me…” (Job 4:12).

Rabbi Ḥanina bar Pappa and the Rabbis: Rabbi Ḥanina bar Pappa said: This is analogous to a king who was in a hall with his friend and there was a curtain between them. When he would speak with his friend, he would fold the curtain until he could see his friend face-to-face and speak with him. But for others, he would not do so; rather, he would speak to them with the curtain partition spread between them, and they could not see him.

The Rabbis say: This is analogous to a king who had a wife and a concubine. When he would go to his wife, he would go in public, and when he would go to his concubine he would go clandestinely. So too, the Holy One blessed be He appears to the nations of the world only at night, as it is stated: “God came to Avimelekh in a nocturnal dream” (Genesis 20:3); “God came to Laban the Aramean in a nocturnal dream” (Genesis 31:24); “God came to Bilam at night” (Numbers 22:20).

But [God appears] to the prophets of Israel by day, as it is stated: “[The Lord appeared to him…] and he was sitting at the entrance of his tent in the heat of the day” (Genesis 18:1); “it was on the day the Lord spoke to Moses” (Exodus 6:28); “this is the legacy of Aaron and Moses on the day the Lord spoke to Moses…” (Numbers 3:1).

What is the difference between Moses and all the [other] prophets? Rabbi Yehuda ben Rabbi Ilai and the Rabbis: Rabbi Yehuda says: The prophets would see through nine looking glasses. That is what is written: “The appearance of the vision that I saw [was like the vision that I saw when I came to destroy the city; and the visions were like the vision that I saw by the Kevar River]” (Ezekiel 43:3).22The words appearance, vision, and saw appear a total of eight times, and in one of those instances the word visions appears in plural, for a total of nine.

This alludes to the fact that the prophet saw his prophecy as though looking through nine layers of glass. Moses saw through one looking glass, as it is stated: “And a vision and not in riddles” (Numbers 12:8). The Rabbis said: All the prophets saw through a murky looking glass. That is what is written: “[I spoke to the prophets;] I proliferated visions and granted imagery to the prophets” (Hosea 12:11).

Moses saw through a polished looking glass. That is what is written: “And a vision and not in riddles” (Numbers 12:8). Rabbi Pinḥas said in the name of Rabbi Hoshaya: This is analogous to a king who revealed himself to a member of his household in his image.23He allowed him to see the king without any intervening curtains. In this world, the Divine Presence appears only to individuals, but in the future: “The glory of the Lord will be revealed, and all flesh will see together that the mouth of the Lord has spoken” (Isaiah 40:5).

Another matter: “He called to Moses, and the Lord spoke” – from here they said: Any Torah scholar who lacks sense, a carcass is better than he is. Know that it is so, and learn it from Moses, the father of wisdom, the father of the prophets, who took Israel out of Egypt. Through him numerous miracles were performed in Egypt and awe-inspiring acts at the Red Sea; he ascended to the heavens on High, brought down the Torah from heaven, engaged in the labor of the Tabernacle; but he did not enter into the innermost chambers24The Holy of Holies. until He called him, as it is stated: “He called to Moses, and [the Lord] spoke.”

Elsewhere it is stated: “The Lord saw that he turned to see; [God called to him from the midst of the bush, and He said: Moses, Moses]” (Exodus 3:4). At the bush, there was an interruption between the call and the speech. In the Tent of Meeting there is no interruption. At the bush, to what is the matter comparable?

To a king of flesh and blood who became angry at his servant and commanded that he be incarcerated in prison. When he commands the emissary [to free him], he commands him only outside.25He commands the emissary from afar, rather than calling the emissary in to him, because the incarcerated individual is not dear to the king. Similarly, Israel was incarcerated in Egypt, and God spoke to Moses from a distance.

But in the Tent of Meeting [it is comparable to a king] when he rejoices in his children, and the members of his household are joyful. When He commands the emissary [regarding his children], he commands him only inside, as one who sits him between his knees, as a person would with his son. That is why it is stated: “He called to Moses [and the Lord spoke to him].”

“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.1One hundred emerge proficient enough in the Bible to progress to the study of Mishna. One hundred enter to study Mishna, from whom ten emerge.

Ten enter to study Talmud, from whom one emerges.2In Kohelet Rabba (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).3Israel is precious in that at least some of them, one in a thousand, emerge as true Torah scholars. Alternatively, just as among individuals only one in a thousand become outstanding scholars, so too Israel as a whole, on a national level, is unique in its spiritual standing.

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.4Although Sarah was exceedingly righteous, her righteousness was not as perfect as that of Abraham. When informed that they would have a child, Abraham believed the prophecy but Sarah did not (see Genesis 18:10–15). 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.5When Moses introduced the laws of forbidden relations, and the laws of nidda, 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,6Had Pharoah requested great wealth in return for releasing the Israelites. 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?7God generally maintains the rules of nature and prefers not to bring open miracles, but for the sake of redeeming Israel He performed great miracles. This displays His love for Israel (Etz Yosef). That is, ‘Israel’s standing with Me is precious.’

“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.

“Ephraim…to Me” – Rabbi Yehoshua ben Levi said: A palace dweller.8In the view of Rabbi Yehoshua ben Levi, Ephraim derives from the term apiryon meaning the seat of kings. Rabbi Yehoshua bar Naḥman said: Of noble descent.9In the view of Rabbi Yehoshua bar Naḥman, Ephraim derives from the term peri 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].10The Torah that I have given to them is sufficient for Me to think fondly of them.

Rabbi Yehuda ben Rabbi Simon said: Even when I speak of him, I cannot bear it,11This is due to My extreme love for him. “for whenever I speak of him,” for of course I speak of him.

“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,12The king would wear several layers of clothing. 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.13The elder, the senior scholar in his community, would wear a special kerchief or hood. He would command his disciple, saying to him: ‘Fold it, and shake it out.’ His [disciple] said to him: ‘My lord the king,14Some suggest that the text should read: ‘My lord, the elder’ (Maharip). 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).

Rabbi 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).

Rabbi 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).15In disgraceful matters, “among you” is not written, to avoid casting aspersion on the entire nation.

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.”16The word al literally means atop. Thus, the verse can be understood to mean that the righteous overcome the curse.

[“When a man [adam] among you sacrifices.”] Rabbi Berekhya said: The Holy One blessed be He said to this man:17Anyone who brings an offering. ‘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).18If you follow this instruction and sacrifice only what is yours, your offering will be more pleasing than that of Adam, who did not have the possibility of stealing (Etz Yosef).

Another 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.19This is derived because adam 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.20God is rebuking Israel through Ezekiel by showing him that His glory has not diminished and His supernal abode is still magnificent. 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,21This is a reference to Ezekiel’s vision of the divine chariot, in Ezekiel chapter 1. 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?22Is it befitting My honor that after I elevated you over the nations of the world, you sinned against Me? And do you think that My honor is dependent upon you and that because you have been exiled My honor has been diminished? 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.23Although these nations were idolators, they all believed that God was the prime cause of all of creation (Etz Yosef).

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).

“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.24There is no verse with this precise formulation. It appears that the text is corrupted or that the midrash is paraphrasing, and the reference is to a similar verse: “Speak to the entire congregation of Israel, saying: On the tenth of this month, each man [ish] 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.25Since the less common term adam 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.26The High Priest brings a meal offering each day, half of which is sacrificed in the morning and half in the evening.

If he dies and a replacement has not yet been appointed, the meal offering is still brought each day, from public funds. Rabbi Yehuda says: From the funds of the heirs. But it would be brought whole.27In this case it was not divided in half. And there is a stipulation regarding salt and wood.28Salt and wood were purchased with public funds to be used with sacrificial offerings.

However, the court stipulated that it was permitted for priests to benefit from these items in preparing to eat the offerings, and they would not be liable for misuse of consecrated property. Rabbi Shimon ben Gamliel29Several commentaries note that the source of this passage is Tanna d’Vei Eliyahu, 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.’30The nations did not heed the warnings of these prophets and therefore 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.

“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).31This verse is understood to refer to an offering by Adam, as above, Vayikra Rabba 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).

“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.32God decided to command Israel to bring the daily offering of a sheep in the morning and a sheep in 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,”33There was no obligation to read this verse upon the offering of the sacrifice. The point is that they fulfilled that verse. Alternatively, when Israel reads the verse today, when they cannot bring the offering (Etz Yosef). the Holy One blessed be He would remember the binding of Isaac.

I call the heavens and the earth to testify for me34This statement is attributed to Elijah the prophet (Tanna d’Vei Eliyahu 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.”

“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.35Regarding the ram the verse states that the priest shall wash “the innards and the legs” whereas regarding the bull it states “its innards and its legs.”

This is because the bull requires much additional washing, in a manner that is fit for the unique size and structure of the bull. The Sages said: ‘We derive presentation of the bull from the ram and presentation of the ram from the bull.’36There are aspects of the sacrificial service mentioned in the verses regarding a bull that are absent in the verses regarding the ram, and vice versa. Since the two passages are juxtaposed, and connected with the letter vav (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..37The bracketed excerpt was bracketed because the text appears to be corrupted, as they did not bring guilt offerings. 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.’

“When a person presents a meal offering to the Lord, his offering shall be of high quality flour; he shall pour oil upon it, and place frankincense on it” (Leviticus 2:1). “When a person presents a meal offering,” Rabbi Yitzḥak began: “A handful of tranquility is better than two handfuls of toil and herding wind [ureut ruaḥ]” (Ecclesiastes 4:6). One who studies two orders1Of Mishna. and is fluent in them is better than one who studies halakhot2One who studies the halakhot in all six orders of the Mishna (Etz Yosef). but is not fluent in them.

Rather, ureut ruaḥ, his desire [reutei] is to be called a master of halakhot. One who studies halakhot and is fluent in them is better than one who studies halakhot and halakhic midrash but is not fluent in them. Rather, ureut ruaḥ, his desire [reutei] is to be called a master of halakhic midrash. One who studies halakhot and halakhic midrash and is fluent in them is better than one who studies halakhot, halakhic midrash, and Talmud but is not fluent in them.

Rather, ureut ruaḥ, his desire [reutei] is to be called a master of Talmud. One who has ten gold pieces and he conducts business and supports himself with them is better than one who goes and borrows with interest. In the parable they say: One who borrows with interest loses what is his and what is not his. Rather, ureut ruaḥ, his desire [reutei] is to be called a merchant.

One who goes, works, and gives charity with his own [money] is better than one who steals, extorts, and gives charity from [the money] of others. In the parable they say: She is promiscuous for apples and distributes to the ill. Rather, ureut ruaḥ, his desire [reutei] is to be called a charitable man. One who has a garden and fertilizes it, hoes it, and supports himself from it is better than one who takes the gardens of others for half the yield.3The reference is to one who takes vast properties as a sharecropper, and pays half the yield to the owners.

In the parable they say: One who rents one garden eats birds, one who rents gardens, birds eat him. Rather, ureut ruaḥ, his desire [reutei] is to be called owner of an estate. Rabbi Berekhya said: One footstep trodden by the Holy One blessed be He in Egypt, just as it says: “I will pass through the land of Egypt that night [and I will smite all the firstborn in the land of Egypt]” (Exodus 12:12) was greater than the handfuls of furnace soot of Moses and Aaron.4The handfuls of soot were thrown upwards in order to bring about the plague of boils.

See Exodus 9:10. Why? Because this engendered salvation and that did not engender salvation. Rabbi Ḥiyya bar Abba said: “A handful of tranquility is better,” this is the Shabbat day, “than two handfuls of toil,” these are six workdays.

Yet, ureut ruaḥ, his desire [reutei] is to perform his labor on them.5One prefers the workdays so that he can work and earn money. Know that in fact Israel is saved only due to the merit of Shabbat, as it is stated: “With repose [beshuva] and tranquility you will be saved” (Isaiah 30:15). Rabbi Yaakov bar Korshoi said: “A handful of tranquility is better,” this is the World to Come, “than two handfuls of toil,” this is this world.

Yet, ureut ruaḥ, the desire [reutei] of the wicked is to perform their actions in this world in exchange for payment that will be exacted from them in the World to Come, as we learned: One hour of repentance and good deeds in this world is better than all of life in the World to Come, and one hour of satisfaction in the World to Come is better than all of life in this world.6Avot 4:17. Rabbi Yitzḥak interpreted the verse regarding the tribe of Reuben and the tribe of Gad; when they entered the Land7The reference is to the areas conquered by Israel on the eastern side of the Jordan River. and saw how much sowing and how much planting could be accomplished there, they said: “A handful of tranquility is better” in this land, “than two handfuls of toil” across the Jordan.

They later said: ‘Was it not we who chose it for ourselves? That is what is written: “Let this land be given to your servants”’ (Numbers 32:5). Ureut ruaḥ, it was their desire [reutehon]. Another matter, “a handful of tranquility is better,” this is the handful of the freewill meal offering of the poor, “than two handfuls of toil,” this is the finely ground incense of spices of the public, as this brings atonement and that does not bring atonement.

“When a person presents a meal offering to the Lord” – “Those who fear the Lord, praise Him; all the offspring of Jacob, honor Him; [all the offspring of Israel, fear Him]” (Psalms 22:24). “Those who fear the Lord” – Rabbi Yehoshua ben Levi said: These are those who fear Heaven. Rabbi Yishmael bar Naḥman said: These are the righteous converts. Rabbi Ḥizkiya and Rabbi Abahu said in the name of Rabbi Elazar: If righteous converts enter the World to Come, Antoninus will enter at the head of them all.

Why does the verse state: “All the offspring of Jacob, honor him”? These are the eleven tribes. Why then is it stated: “All the offspring of Israel, fear Him”? Rabbi Binyamin bar Levi said: This is the tribe of Benjamin, that came last.8Benjamin was born after Jacob was named Israel.

It is written: “For He neither despised nor abhorred the plea of the poor person” (Psalms 22:25). The way of the world is that when two people come before a judge, one poor and one wealthy, to whom does the judge turn his face if not to the wealthy one? However here, “He did not conceal His face from him; when he cried to Him, He heard” (Psalms 22:25). Rabbi Ḥagai decreed a fast9The fast was decreed due to a lack of rain. and rain fell.

He said: It is not because I am worthy, but rather because it is written: “For He neither despised nor abhorred the plea of the poor person.” Just as He does not despise his prayer, so He does not despise his offering, as it is stated: “When a person presents…”10This is the freewill meal offering typically brought by one who cannot afford to bring an animal as an offering.

“Let the wicked forsake his way and the man of iniquity his thoughts” (Isaiah 55:7). Rav Beivai bar Aviya said: How must a person confess on the day before Yom Kippur? He must say: ‘I confess all the evil that I have performed before You. I had been standing on a path of evil.

But everything that I have done, I will not do anything like it again. May it be Your will, Lord my God, that You pardon me for all my iniquities, forgive me for all my transgressions, and atone for me all my sins.’ That is what is written: “Let the wicked forsake his way and the man of iniquity his thoughts.” Yitzḥak said: Like a person who welds two boards and attaches them to each other.

Rabbi Yosei bar Ḥanina said: Like a person who welds two legs of a bed and attaches them to each other. “Let him return to the Lord and He will have mercy on him (Isaiah 55:7).”11Rabbi Yitzḥak’s point is that when one wants to attach two boards, one must make sure they are straight. The process of confession and repentance restores one’s ability to connect to God, just as straightening a board allows it to be attached to another one.

Thus, after the verse states “Let the wicked forsake his way and the man of iniquity his thoughts,” it states: “Let him return to the Lord.” Rabbi Yosei bar Ḥanina adds that the individual who has repented is considered to help hold up the world together with God, just like two legs of a bed (Etz Yosef). The Rabbis and Rabbi Shimon ben Yoḥai, the Rabbis say: The Holy One blessed be He showed Abraham our patriarch of blessed memory all the atonements except for the tenth of an ephah.12In the Covenant of the Pieces, God showed Abraham all the offerings that bring atonement except the freewill meal offering, which is a tenth of an ephah of flour.

Rabbi Shimon ben Yoḥai says: The Holy One blessed be He showed Abraham our patriarch of blessed memory even the tenth of an ephah. [The word] “these” (Leviticus 2:8)13“You shall bring the meal offering that is prepared of these to the Lord.” is stated here, and [the word] “these” (Genesis 15:10)14“He took all these for him.” is stated there. Just as [the word] “these” stated here refers to the tenth of an ephah, so, too, [the word] “these” stated there refers to the tenth of an ephah.

“And to our God, as He abundantly forgives” (Isaiah 55:7); Rabbi Yehuda bar Simon in the name of Rabbi Ze’eira: The Holy One blessed be He, too, added one atonement of his own.15He added a form of atonement that He did not show to Abraham, in accordance with the opinion of the Rabbis. Which is that? It is the tenth of an ephah.

“When a person presents a [meal] offering” – what is written prior to this matter? “He shall remove its crop with its feathers” (Leviticus 1:16). Rabbi Tanḥuma bar Ḥanilai said: This bird flies and soars in the entire world, eats everywhere, and eats that which is stolen and extorted. The Holy One blessed be He said: ‘Since this crop is filled with stolen and extorted items, let it not come near the altar.’

That is why it is stated: “He shall remove its crop.” But an animal is raised on the trough of its owner, and does not eat everywhere and does not [eat] that which is stolen or that which is extorted. That is why it is stated: “The priest shall present everything and burn it on the altar” (Leviticus 1:13). Because a person robs and extorts, come and see how much suffering and effort [is entailed] until his food is excreted from him.

From the mouth to the esophagus, from the esophagus to the cardia, from the cardia to the fundus, from the fundus to the corpus, from the corpus to the antrum, from the antrum to the lower stomach, from the lower stomach to the small intestine, from the small intestine to the large intestine, from the large intestine to the cecum, from the cecum to the rectum, and from the rectum outside. Come and see how much suffering and effort until his food is excreted from him.

“He shall split it by its wings, but shall not separate” (Leviticus 1:17). Rabbi Yoḥanan said: The common man, if he smells the odor of wings, he is disgusted, and you say: “The priest shall burn everything on the altar” (Leviticus 1:9)? Why to that extent? It is, rather, so that the altar will be adorned with the offering of a poor person.16The bird, the offering of the poor person, looks more impressive with its feathers.

King Agrippa sought to sacrifice one thousand burnt offerings on one day. He sent and said to the High Priest, ‘let no man other than me bring [an offering] today.’ A certain poor person came with two turtledoves in his hand. He said to the priest: ‘Sacrifice these.’

He said to him: ‘The king commanded me and said to me: Let no man other than me bring [an offering] today.’ He said to him: ‘My lord High Priest, each day I trap four [birds] and I sacrifice two and support myself from two. If you do not sacrifice them, you are cutting off my sustenance.’ He took them and sacrificed them.

Agrippa had a vision in a dream: The offering of a poor person preceded you. He sent and said to the High Priest: ‘Did I not command you: Let no man other than me bring [ an offering] today?’ He said to him: ‘My lord the king, a certain poor person came with two turtledoves in his hand. He said to me: Sacrifice these.

I said to him: The king commanded me and said to me: Let no man other than me bring [an offering] today. He said to me: My lord High Priest, each day I trap four [birds] and I sacrifice two and support myself from two. If you do not sacrifice them, you are cutting off my sustenance. Should I not have sacrificed them?’

He said to him: ‘Everything that you did, you did well.’ There was an incident involving a certain bull that they were leading [to bring] as an offering but it would not allow itself to be led. A poor person came and in his hand there was a bundle of endives. He held it out [to the bull], which ate it.

The bull vomited and expelled a needle and allowed itself to be led [and brought] as an offering. The owner of the bull had a vision in a dream: The offering of the poor person preceded you. There was an incident involving a certain woman who brought a handful of fine flour, and the priest was disparaging her. He said: ‘Look at what they sacrifice.

What is there to eat, what is there to sacrifice?’ The priest had a vision in a dream: Do not disparage her. It is as though she is sacrificing her soul. These matters can be derived a fortiori: If regarding one who does not sacrifice a soul,17One who brings a flour offering as opposed to sacrificing a living creature. the term soul is written,18The verse states: “When a person [nefesh] presents a meal offering.”

The term nefesh can also mean soul. for one who does sacrifice a soul, all the more so it is as though he is sacrificing his soul.

“He shall bring it to Aaron’s sons, the priests, and he shall take from there his handful from its fine flour and from its oil, with all its frankincense; the priest shall burn its memorial portion on the altar, a fire offering of a pleasing aroma to the Lord” (Leviticus 2:2). “He shall bring it to Aaron’s sons.” Rabbi Ḥiyya taught: Even many of them.19Many priests can involve themselves in offering, even a meal offering.

Rabbi Yoḥanan said: “In the multitude of people is the glory of a king” (Proverbs 14:28). “And he shall take from there his handful from its fine flour and from its oil.” “From its fine flour,” but not all its fine flour; “from its oil,” but not all its oil. One who brought a meal offering from the Diaspora, from Spain, and saw the priest take a handful [to burn on the altar] and eat the rest would say: ‘Woe is me, all this trouble that I underwent was for this one?’20I went to the trouble of bringing this offering from so far away just so this priest can eat most of it?

Everyone would placate him and say to him: ‘If one who went to no trouble other than two strides between the Entrance Hall and the altar was privileged to eat, you, who went to all this trouble, all the more so.’21If the priest was privileged to eat from your offering due to the small amount of effort he invested in your offering, all the more so will you be rewarded for your great efforts in bringing the offering.

Moreover, it is written: “The remnant of the meal offering shall be for Aaron and for his sons” (Leviticus 2:3). Rabbi Ḥanina bar Abba went to a certain place; he found this verse as the first topic of discussion: “The remnant of the meal offering shall be for Aaron and for his sons.” With what did he begin [to discuss] it? “Among those people under Your hand, Lord, those people in the land [whose portion is life.

Fill their bellies with Your hidden treasures; sate their sons, too, and let them leave their remnant to their offspring]” (Psalms 17:14). “Among those people under Your hand, Lord” – how mighty are these, who took their portion from under the hand of God. Who are these? The tribe of Levi.

“Those people in the land” – those who did not take a portion of the land. “Whose portion is life,” these are the consecrations of the Temple.22The priests have a portion in items consecrated to the Temple, which brings life. “Fill their bellies with Your hidden treasures,” these are the consecrations of the outlying areas.23This is a reference to items that have a degree of sanctity and are consumed by priests outside the Temple, such as teruma.

“Sate their sons” – “every male among the sons of Aaron shall eat it” (Leviticus 6:11). “And let them leave their remnant to their offspring” – “the remnant of the meal offering shall be for Aaron and for his sons.” Aaron merited on behalf of his sons, both qualified and disqualified,24In Aaron’s merit, his descendants, including priests with physical blemishes that disqualified them from Temple service, gained the right to partake of sacrifices. as it is stated: “My covenant was with him, life and peace” (Malachi 2:5), because he was a pursuer of peace for Israel.

“And I gave it to him in fear and they feared Me” (Malachi 2:5), as he accepted the matters of the Torah upon himself with reverence, fear, quaking, and trembling. Why does the verse state: “Due to My name he was in awe” (Malachi 2:5)? They said: When Moses poured the anointing oil on Aaron’s head, he recoiled and fell backward. He said: ‘Woe is me, have I, perhaps, misused the anointing oil?’

The Divine Spirit responded and said to him: “Behold, how good and how pleasant it is, brothers dwelling together. It is like fine oil on the head [descending onto the beard, the beard of Aaron]…like the dew of Ḥermon descending…” (Psalms 133:1–3). Just as there is no misuse involving dew, so there is no misuse involving the oil. “It is like fine oil on the head, descending onto the beard, the beard of Aaron.”

Did Aaron have two beards that you say “the beard, beard”? It is, rather, that when Moses saw the oil descending onto Aaron’s beard, he rejoiced as though it had descended onto his own beard. “The Torah of truth was in his mouth” (Malachi 2:6), as he did not prohibit that which is permitted and did not permit that which is prohibited. “He walked with Me in peace and honesty” (Malachi 2:6), as he did not question the ways of the Omnipresent, just as our patriarch Abraham did not question them.

“And he returned many from iniquity” (Malachi 2:6), as he returned transgressors to Torah study. Likewise it says: “Rightly [meisharim]25Meisharim is expounded to mean: one who causes others to follow the straight [yashar], proper, path. they love you” (Song of Songs 1:4). What is ultimately written in his regard? “For the lips of the priest will safeguard knowledge and they will seek Torah from his mouth, [as he is a messenger of the Lord of hosts]” (Malachi 2:7).

There are two meal offerings: “If [your offering will be] a meal offering on a pan [maḥavat]” (Leviticus 2:5), and a meal offering in a deep pan [marḥeshet]. Regarding both of them it says: “You shall bring the meal offering” (Leviticus 2:8). What is the difference between the pan and the deep pan? This one is mixed with oil and that one is made with sufficient oil for all its needs.26The one in a pan has no residual oil after it is mixed, while the one in the deep pan does.

The Sages said in the Mishna: A marḥeshet is deep, so its product moves about. A maḥavat is level and its product is hard.27Menaḥot 5:8. Both types of meal offering are made with the same amount of oil, but some of the oil in the shallow pan evaporates in the cooking process, which is not the case for the deep pan. Since the oil remains absorbed in the meal offering of the deep pan, its final product is soft.

This is so a person will not say: ‘I will go and perform dreadful acts, inappropriate acts, and I will bring a meal offering in a pan and will be beloved before the Omnipresent.’ The Holy One blessed be He says to him: ‘My son, why did you not mix your actions with words of Torah, as oil is nothing other than Torah, and oil is nothing other than good deeds.’ Likewise it says: “By the fragrance of your good oils, [your name is like poured] oil; [therefore, young women love you]” (Song of Songs 1:3).

Our reward for the fact that we came to study Torah is that You poured Torah for us, like oil that is poured from vessel to vessel and its sound is not heard. That is why it is stated: “Your name is like poured oil; therefore…” – even the nations of the world, were they to acknowledge its wisdom, understanding, knowledge, and discernment, and would come to the essence of the Torah, they would love You with absolute love whether it is good or bad for them.

That is why it is stated: “Young women love you.” If a person studied Bible but did not study Mishna, he remains standing outside. If he studied Mishna but did not study Bible, he remains standing outside. If he studied Bible and studied Mishna but did not yet apprentice with Torah scholars, he is like one from whom the esoterica of Torah are hidden, as it is stated: “For after my return, I regretted…[I was ashamed and also humiliated because I bore the disgrace of my youth]” (Jeremiah 31:19).28This is understood to mean that after returning to one’s studies, reviewing them repeatedly and understanding them deeply, one regrets not having done so in one’s youth, because it is only such intensive study that leads one to truly understand the depth of Torah.

However, if a person studied Torah, Prophets, and Writings, and studied Mishna, midrash, halakhot, and aggadot, and apprenticed with Torah scholars, even if he dies for its sake or is killed for its sake, he is joyous forever. That is why it is stated: “Therefore, young women love you.” A marḥeshet is deep, so its product moves about. How so?

When there is Torah in a person, he will be cautious not to come to perform iniquity or sin. The Holy One blessed be He says to him: ‘You are blessed, you will have satisfaction, and matters of Torah will be hidden in your mouth forever.’ Happy is the person in whom there are matters of Torah and they are safeguarded in his possession, and he knows enough to provide a complete answer in its place.

In his regard the verse says: “Counsel in the heart of a man is deep water” (Proverbs 20:5). And it says: “From the depths I call You, Lord” (Psalms 130:1). And it says: “The prayer of a poor man, when he is faint” (Psalms 102:1). Blessed is He who spoke and the world came into being. Amen, amen, amen.

“Speak to the children of Israel, saying: When a person will sin unwittingly regarding any of the matters that the Lord commanded not to perform, and he will perform one of them” (Leviticus 4:2). “When a person will sin unwittingly regarding any of the matters that the Lord commanded [not to perform]” – this is what the verse says: “Moreover, I saw under the sun, in the place of judgment [there is wickedness, and in the place of justice there is wickedness]” (Ecclesiastes 3:16).

Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer says: “In the place of judgment there is wickedness” – the place where the Great Sanhedrin convenes and decides the rulings of Israel. “There is wickedness,” – there “all the princes of the king of Babylon came and sat in the Middle Gate” (Jeremiah 39:3), which is where they decide the halakha.1The word for Middle Gate [hatavekh] is similar to the term for determine [ḥotekh].

Thus, the enemies of Israel sat where the Sanhedrin used to convene. In the parable it is said: In the place where the master hung his sword, the insolent shepherd hangs his jug. The Divine Spirit cries out and says: “In the place of justice, there is wickedness.” In the place in whose regard it is written: “Justice lodged in it” (Isaiah 1:21), now they commit murders.

There they killed Zekharia and Uriya.2Because Israel, in murdering Zekharya and Uriya, committed atrocities in the place that should have been set aside for justice, the members of the Great Sanhedrin were replaced in that location by conquering Babylonian officers. Rabbi Yehoshua says: “In the place of judgment there is wickedness” – in the place where the attribute of justice was implemented is the act of the calf, as it is written: “Pass to and fro from gate to gate, [let each man kill his brother…]” (Exodus 32:27).

“There is wickedness,” there, “the Lord afflicted the people [because they had crafted the calf] (Exodus 32:35). The Divine Spirit cries out and says: “In the place of justice there is wickedness.” In the place where I declared them righteous and called them divine, as it is stated: “I had said: You are divine” (Psalms 82:6), there they were wicked, crafted the calf, and prostrated themselves to it.

Another matter, “In the place of judgment there is wickedness” – this is speaking of the generation of the Flood. “In the place of judgment there is wickedness,” in the place where the attribute of justice was implemented against the generation of the Flood, as we learned in a mishna: “The generation of the Flood has no share in the World to Come and will not stand in judgment,”3Sanhedrin 10:3. Although some wicked people will stand in judgment at the end of days, when God will return their souls to their bodies and judge them, the members of the generation of the Flood will be completely eliminated from the world. “there is wickedness,”; there, “He obliterated all existence” (Genesis 7:23).

The Divine Spirit cries out and says: “In the place of justice there is wickedness.” In the place where I declared them righteous, as it is written: “Their houses are peaceful without fear” (Job 21:9), “there is wickedness,” “They say to God: Turn away from us” (Job 21:14). Another matter, “In the place of judgment, there is wickedness” – this is speaking of the people of Sodom. In the place where the attribute of justice was implemented against the people of Sodom, as we learned in a mishna: “The people of Sodom have no share in the World to Come, but will stand in judgment,”4Sanhedrin 10:3. “there is wickedness,”; there, “He rained upon Sodom…[brimstone and fire]” (Genesis 19:24).

The Divine Spirit cries out and says: “In the place of justice, there is wickedness.” In the place where I declared them righteous, and wrote regarding their land: “Earth, from which bread emerges…. Its stones are a source of sapphires, and its dust has gold” (Job 28:5–6), they say that when one of them5People in Sodom. would go to the gardener and say to him: Give me a vegetable worth an isar; when he would give it to him, he would shake it and find gold in its dust, to realize what is stated: “and its dust has gold”; “there is wickedness” there, they said: Let us arise and cause the very idea of travelers in our midst to be forgotten: “It did not support the hand of the poor and the indigent” (Ezekiel 16:49).

Rabbi Yehuda bar Simon interpreted the verse regarding Shitim. “In the place of judgment, there is wickedness” – in the place where the attribute of justice was implemented in Shitim, as it is written: “The Lord said to Moses: Take all the leaders of the people, [and hang them for the Lord]” (Numbers 25:4), “there is wickedness,” there, “Those who died in the plague [were twenty-four thousand]” (Numbers 25:9).

The Divine Spirit cries out and says: “In the place of justice, there is wickedness.” In the place where I transformed Bilam’s curse into a blessing, as it is written: “The Lord your God transformed for you the curse into a blessing” (Deuteronomy 23:6), “there is wickedness,” “Israel was residing in Shitim, [and the people began to engage in licentiousness]” (Numbers 25:1). Rabbi Levi and Rabbi Yitzḥak said: Two matters are in [God’s] right hand and two matters are in [His left] hand.

Two matters are in [God’s] right hand: Torah and righteousness. Torah, from where is it derived? “From His right hand, a fiery law to them” (Deuteronomy 33:2). Righteousness, from where is it derived?

As it is written: “Your right hand is filled with righteousness” (Psalms 48:11). Two matters are in [His left] hand: the soul and judgment. The soul, as it is written: “In whose hand is the soul of every living being” (Job 12:10). Judgment, as it is written: “My hand grasps judgment” (Deuteronomy 32:41).

The soul is situated in the place of judgment, and the soul emerges from the place of judgment and sins? Rabbi Yitzḥak said: The Holy One blessed be He said to the soul [nefesh]: I wrote in your regard: “Only be strong not to eat the blood…” (Deuteronomy 12:23), and you emerge and sin? “When a person [nefesh] will sin unwittingly” (Leviticus 4:2).

Another matter, “when a person [nefesh] will sin…” – that is what the verse said: “All the toil of man is for his mouth” (Ecclesiastes 6:7). Rabbi Shmuel bar Ami said: As much as a person amasses mitzvot and good deeds, it is insufficient to counterbalance the hot air that emerges from his mouth.6It does not repay God for the very act of being able to breathe. Alternatively, it does not counterbalance the sins of improper speech that he commits (Rabbi David Luria).

“But his soul is also not filled” (Ecclesiastes 6:7). Rabbi Berekhya and Rabbi Kartzifa in the name of Rabbi Yoḥanan say: Like ropes though a round hole.7Thick ropes that are pulled through a ring on a ship that is roughly the same size as the rope. This and the upcoming descriptions represent the process of removing the soul from a person at the time of death. Rabbi Ḥanina said: Like a nail that comes through the round hole.

Shmuel said: Like a damp, inverted thorn that emerges from the trachea. Rabbi Shmuel bar Yitzḥak said: All the mitzvot and good deeds that a person amasses are for his mouth, but not for the mouth of his son and not for the mouth of his daughter.8They benefits him but not his children. The Rabbis say: For his mouth and not for a foul odor.9It is for a good reputation and not for a bad reputation. Because the soul knows that all the exertion that it expends, it expends for itself; therefore, it is never satiated of mitzvot and good deeds.

Rabbi Levi said: This is analogous to a villager who was married to the daughter of kings; even if he feeds her all the delicacies in the world, he does not fulfill his obligation.10He does not satisfy her. Why? It is because she is exalted. Three are ingrates: The earth, the woman, and the soul.

The earth, as it is stated: “The earth is not sated with water” (Proverbs 30:16). The woman, from where is it derived? “[So is the way of an adulterous woman:] She eats, and wipes her mouth, and says: I did not do wrong” (Proverbs 30:20). The soul, from where is it derived? “But his soul is also not filled” (Ecclesiastes 6:7).

Three take abundantly and give abundantly: the earth,11The earth takes rainwater and produces crops. the sea,12Water flows into the sea and evaporates from it to produce rain. and the government.13The government collects taxes and sees to the needs of the public. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “Soul” is written here six times14The term soul [nefesh] is written six times in the Torah in the context of sin. corresponding to the six days of Creation.

The Holy One blessed be He said to the soul: ‘Everything that I created during the six days of Creation, I created only for your sake, and you emerge and sin? “When a person will sin.”’

Another matter, “when a person [nefesh] will sin” – “Also for the soul to be without knowledge is not good” (Proverbs 19:2). Ravina bar Avina said: This is analogous to a [woman’s] menstrual period that would consistently arrive as the sun was rising, and one forgot and engaged in marital relations before sunrise; without knowledge, it is not good.15The couple should have refrained from marital relations at that time on the day when the woman expected her menstrual period to arrive.

If they engaged in relations and her period began in the middle of the act, they bear responsibility for their sin. Had one known and engaged in marital relations, all the more so. Moreover, “and one who hastens with his feet sins” (Proverbs 19:2). Rabbi Yitzḥak bar Shmuel bar Marta in the name of Rav: This is analogous to one who had two stores before him, one selling ritually slaughtered meat and one selling the meat of animals that were not ritually slaughtered.

He forgot and purchased from the one selling meat of animals that were not ritually slaughtered. “Without knowledge” it is “not good”; had he known and purchased, all the more so. Moreover, “and one who hastens with his feet sins.”16One who hastens into a situation that could lead to sin without the necessary precautions is responsible for the sin. Rabbi Yoḥanan interpreted the verse regarding Shabbat; if one had before him two paths, one smooth and the other full of thorns and pebbles, and he forgot and went on the path that was full of thorns and pebbles,17The premise is that walking and detaching the thorn bushes is a prohibited labor on Shabbat. “without knowledge” it is “not good,” had he known and [still] gone, all the more so.

Moreover, “and one who hastens with his feet sins.” Another matter, “also for the soul to be without knowledge [is not good, and one who hastens with his feet sins].” Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Sin offerings and guilt offerings are prohibited; vow offerings and gift offerings are permitted.18Sin offerings and guilt offerings are brought to atone for unwitting sin.

Rabbi Yoḥanan states that one who comes to the Temple to bring offerings for even unwitting sins is no good, because he should be careful enough to avoid sin entirely. Rabbi Shimon ben Lakish said: Even vow offerings and gift offerings are prohibited.19Rabbi Shimon ben Lakish interprets the end of the verse to mean that coming to the Temple too frequently even to bring voluntary offerings is not good.

Another matter, “also [for the soul] to be without knowledge” – these are unwitting sins. “And one who hastens with his feet sins” – these are intentional transgressions. Know that when [one’s act] is unwitting it is [still] considered a sin: “When a person will sin unwittingly.”

There are ten items that serve the soul: The esophagus for food, the trachea for the voice, the liver for anger, the lung for drinking,20It was understood that the lungs help absorb liquids in the body, which are then expelled when one exhales. the intestine to grind, the spleen for laughter, the stomach for sleep, the gall bladder for jealousy, the kidneys think, the heart completes,21It completes the thoughts. and the soul is above them all. The Holy One blessed be He said: ‘I placed you above them all, and you go out and rob, extort, and sin?’

“Speak to the children of Israel, saying: When a person [nefesh] will sin…” Rabbi Yishmael taught: This is analogous to a king who had an orchard and there were fine first fruits in it. The king deployed guards there, one disabled and one blind. He said to them: ‘Carefully guard these fine first fruits.’ Sometime later, the disabled one said to the blind one. ‘I see fine first fruits in the orchard.’

The blind one said to him: ‘Bring and we shall eat.’ The disabled one said to him: ‘Am I able to walk?’ The blind one said: ‘Am I able to see?’ The disabled one rode upon the blind one, they ate the first fruits, and each went and sat in his place.

Sometime later, the king entered the orchard. He said to them: ‘Where are the fine first fruits?’ The blind one sais to him: ‘My lord the king, am I able to see?’ The disabled one said to him: ‘My lord the king, am I able to walk?’

The king, who was clever, what did he do to them? He had the disabled one ride on the blind one and they began walking. He said to them: ‘This is what you did and you ate the first fruits.’ So too, in the future the Holy One blessed be He will say to the soul [nefesh]: ‘Why did you sin before Me?’

It will say before Him: ‘Master of the universe, I did not sin; it was the body that sinned. Since I departed from it I am like a pure bird flying in the air. In what way have I sinned before You?’ He will say to the body: ‘Why did you sin before Me?’

It will say before Him: ‘Master of the universe, it is not I who sinned; the soul sinned. Since it departed from me, I am cast like a stone cast onto the ground. Could I have sinned before You?’ What will the Holy One blessed be He do to them?

He will bring the soul and inject it into the body and judge the two of them together, as it is stated: “He summons the heavens above, [and the earth, to judge His people]” (Psalms 50:4). “He summons the heavens above” to bring the soul, “and the earth” to bring the body. “To judge His people [amo].”22The word amo can also be read imo, which means with it. Thus, God reunites soul and body in order to judge them together.

Rabbi Ḥiyya taught: This is analogous to a priest who had two wives, one the daughter of a priest and one the daughter of an Israelite. He gave them teruma dough and they rendered it impure. He said to them: ‘Who rendered the dough impure?’ This one says: ‘That one impurified it’ and that one says: ‘This one impurified it.’

What did the priest do? He excused the daughter of the Israelite and began taking to task the daughter of the priest. She said to him: ‘My lord, the priest, why did you excuse the daughter of the Israelite and take me to task? Did you not give it to both of us together?’

He said to her: ‘She is the daughter of the Israelite and is not accustomed from her father’s house, but you are the daughter of a priest and are accustomed from your father’s house. That is why I am excusing the daughter of the Israelite and taking you to task.’ So too, in the future, the body and the soul will stand trial. What will the Holy One blessed be He do?

He will excuse the body and judge the soul. It will say before Him: ‘Master of the universe, we both sinned together. Why are You excusing the body and judging me?’ He will say to it: ‘The body is from the lower world, from a place where they sin, but you are from the upper world, a place there they do not sin before Me. That is why I am excusing the body and judging you.’

Ḥizkiya taught: “Israel are scattered sheep” (Jeremiah 50:17). Israel is likened to sheep. Just as, if a sheep is struck on its head or one of its limbs all its limbs feel it, so it is with Israel; one of them sins and all of them feel it. “Shall one man sin, [and You will rage against the entire congregation?]” (Numbers 16:22).

Rabbi Shimon bar Yoḥai taught: This is analogous to people who were sitting in a ship. One of them took a drill and began drilling a hole. His counterparts said to him: ‘What are you sitting and doing?’ He said to them: ‘Why do you care?

Am I not drilling under myself?’ They said to him: ‘Because the water will rise and flood the ship we are on!’ So too, Job said: “If indeed I erred, with me my error rests” (Job 19:4). His counterparts said to him: “For he adds transgression to his sin, he extends [yispok] among us” (Job 34:37); you extend your iniquities among us.

Rabbi Elasa said: A certain gentile asked Rabbi Yehoshua ben Korḥa: ‘It is written in your Torah: “Incline after the majority” (Exodus 23:2). We are more numerous than you are. Why do you not become like us regarding idol worship?’ He said to him: ‘Do you have children?’

He said to him: ‘You have reminded me of my troubles.’ He said to him: ‘Why?’ He said to him: ‘I have many children. When they sit at my table, this one prays to the god of so and so and that one prays to the god of so and so, and they do not leave until each of them has cracked the skull of the other.’

He said to him: ‘Do you bring them to uniformity?’ He said to him: ‘No.’ He said to him: Before you get us to become [like you], go and bring your children to uniformity.’ He hurriedly went on his way. When he left, his disciples said to him: ‘Rabbi, you rebuffed this one with a broken reed.23It was not a particularly strong response to his question.

What do you respond to us?’ He said to them: ‘Regarding Esau, six people are mentioned in the verse, and [the term] written about them is “souls” in plural, as it is written: “Esau took his wives, his sons, his daughters, and all the souls [nafshot] of his household” (Genesis 36:6). Regarding Jacob, seventy people [are mentioned in the verses], and [the term] written about them is “soul” in the singular, as it is written: “All the souls [hanefesh] who emerged from Jacob's loins were seventy souls [nefesh] and Joseph was in Egypt” (Exodus 1:5).

It is, rather, that Esau worshipped multiple gods, and therefore multiple souls are written in his regard. But Jacob worshipped one god, so one nefesh is written in his regard: “All the souls [hanefesh]…were.”