It’s a question that has puzzled scholars and storytellers for centuries.

The Vayikra Rabbah, a Midrashic text focusing on the Book of Leviticus, tackles this very question. It begins with a seemingly simple verse: “From the herd or from the flock” (Leviticus 1:2). But what does it really mean?

The Midrash sees in these words a profound connection to the righteous figures of the past. It suggests that God, in His infinite wisdom, aligned Himself with the first righteous individuals, even before the formal giving of the Torah. The text goes on to give examples. Adam, the first human, offered a bull as a sacrifice. The Midrash connects this to the verse in Psalms (69:32): "It will please the Lord more than a bull." This isn't just a random act; it's seen as Adam instinctively understanding what would be pleasing to God. This understanding of the Psalm in connection to Adam's sacrifice is expounded on in a previous section, Vayikra Rabbah 2:7.

Then there's Noah. "Noah built an altar to the Lord" (Genesis 8:20). The Midrash highlights this as Noah fulfilling what would later be written in the Torah, a foreshadowing of the sacrificial laws.

And what about Abraham? Ah, Abraham. The Midrash states that he fulfilled the entire Torah! As Genesis 26:5 tells us, "Because Abraham heeded My voice and observed…My Torah." He even prepared an offering, sacrificing a ram. It’s as if the essence of the Torah was already imprinted on his soul.

Isaac, in a heart-wrenching scene, is presented as willingly offering himself as a sacrifice, like a lamb to the slaughter. He fulfills what is written in the Torah through his willingness to follow God's command.

Even Jacob, with his complicated story, is included. Remember when Jacob buried the foreign gods that his household possessed? "They gave to Jacob all the foreign gods [that were in their possession…and Jacob buried them]" (Genesis 35:4). The Midrash sees this as Jacob fulfilling the Torah's prohibition against idolatry before it was explicitly given.

Then there's Judah, known for his role in the story of Tamar. The Midrash points to his willingness to perform yibum – levirate marriage, marrying his deceased brother's widow. "Consort with your brother's wife, [and consummate levirate marriage with her]" (Genesis 38:8). He is fulfilling the Torah’s command, even without knowing it formally.

And Joseph? The Midrash attributes to him the fulfillment of numerous commandments: honoring his father, not murdering, not committing adultery, not stealing, not bearing false witness, and not coveting (Exodus 20:12–13). He embodies the ethical core of the Torah.

What’s the point of all these examples? The Vayikra Rabbah is telling us that these individuals acted righteously before the Torah was given. They performed these acts "at their own initiative." Because of this, "the Holy One blessed be He loved them with an absolute love and paralleled their name to His great name."

And that’s where we find the real message. Because they lived according to God's will, even without a formal law, God loved them deeply. The Midrash concludes by quoting Psalms 119:1: "Happy are those whose path is flawless, [who follow the Torah of the Lord]." It then connects this to God Himself: "The Rock, His actions are flawless" (Deuteronomy 32:4), and "God’s way is flawless" (Psalms 18:31).

Ultimately, the Vayikra Rabbah invites us to consider: Is the Torah simply a set of rules, or is it a reflection of a deeper, inherent truth that resides within us all? Perhaps the actions of these early figures suggest that righteousness isn't just about following commands, but about aligning ourselves with a divine essence that has always existed. Maybe, just maybe, we all have the potential to live a life that is pleasing to God, even before we know the rules.