Did you know that our tradition offers a fascinating perspective on even these internal struggles?
The Vayikra Rabbah, a classic midrashic (rabbinic interpretive commentary) text, dives into the idea that even our innermost thoughts have significance. In Vayikra Rabbah 7, we find a discussion on the purpose of the ha’ola, the burnt offering. Rabbi Shimon ben Yoḥai states that the burnt offering comes only for "rumination of the heart." In other words, it serves as atonement for sinful thoughts. Can you imagine that? An offering for the things we wrestle with internally.
Rabbi Levi takes it a step further, connecting this idea to the verse in (Ezekiel 20:32): “What arises [ha’ola] in your thoughts will not be that which you say: [We will be like the nations…to serve wood and stone].” It's a powerful reminder that our thoughts shape our actions, and that controlling our inner landscape is crucial.
The Midrash then brings in the story of Job and his sons. As we read in (Job 1:4-5), Job's sons would feast together, and afterward, Job would offer burnt offerings for them, saying, "Perhaps my sons have sinned and have blasphemed God in their hearts." This raises some interesting questions. Rabbi Meir suggests these feasts were expressions of family unity, like the sons of kings gathering their siblings. Rabbi Tanḥum ben Rabbi Ḥiyya offers another perspective, suggesting the feasts celebrated betrothals (kideshu) of Job's sons.
But regardless of the reason for the feasts, Job’s concern highlights the idea that even unintentional or unconscious sins require atonement. Rabbi Yudan bar Ḥilfai even raises a dilemma: did Job offer sacrifices for the number of days, the number of children, or the number of offerings in the Torah? It's a question that remains unresolved, leaving us to ponder the depth of Job’s concern.
Now, you might be thinking, "That's all well and good, but we don't have the Temple or offerings anymore. So what does this mean for us today?" Well, the Rabbis had an answer for that too!
Rabbi Aḥa, in the name of Rabbi Ḥanina bar Pappa, offers a beautiful idea: God said that since we engage in the study of offerings, it is considered as though we are sacrificing them. It's a powerful statement about the enduring value of learning and engaging with our tradition, even in the absence of physical rituals.
Rabbi Huna offers not one, but two insights. First, that all the exiles will be ingathered only by virtue of Mishna. He derives this from (Hosea 8:10). Second, that studying Torah is akin to bringing an offering. He brings proof from (Malachi 1:11). Shmuel adds that studying about the Temple is akin to building it, referencing (Ezekiel 43:11). It's as if the act of learning and remembering keeps these traditions alive and potent.
There's even a reason given for why we begin children's education with Leviticus (the book of the offerings). Rabbi Asi suggests that it's because children are pure, and the offerings are pure, so let the pure engage with the pure. A beautiful sentiment about the innocence of youth and the power of sacred knowledge.
So, what can we take away from all of this? Perhaps it's a reminder to be mindful of our thoughts and intentions. To recognize that even our internal struggles have significance and that engaging with our tradition – through study, reflection, and community – can be a powerful form of atonement and connection. Maybe, just maybe, the next time you find yourself caught in a mental loop, you can pause, take a breath, and remember that even that internal wrestling is part of a larger, sacred story.
Regarding the matter itself,9The midrash sometimes uses this expression when introducing an exposition that appears elsewhere. The following appears also in Tanḥuma (Warsaw), Lekh Lekha, 10 (Etz Yosef). Rabbi Shimon ben Yoḥai said: The burnt offering [ha’ola] comes only for rumination of the heart.10Burnt offerings atone for sinful thoughts. Rabbi Levi said: It is a categorical verse: “What arises [ha’ola] in your thoughts will not be that which you say: [We will be like the nations…to serve wood and stone]” (Ezekiel 20:32). From whom do you derive this? From the sons of Job. Initially, “his sons would go and make a feast [in the house of each one on his day, and they would send and invite their three sisters to eat and to drink with them. It was when the cycle of their days of feasting was completed that Job would send and sanctify them and he would rise early in the morning and offer burnt offerings according to the number of them all, for Job would say: Perhaps my sons have sinned and have blasphemed God in their hearts]” (Job 1:4–5). Rabbi Meir says: As it is the way of the sons of kings to call their brothers and sisters to join them in a feast.11These feasts were held as an expression of family unity and affinity. Rabbi Tanḥum ben Rabbi Ḥiyya said: They went to attend to them, as they had betrothed women for them.12The feasts were celebrations to mark the event of a son of Job betrothing a wife, and the other sons would attend in order to celebrate the occasion. That is what is written: “It was when the cycle of the days of their feasting was completed that Job would send and sanctify them [vaykadeshem]” (Job 1:5). According to the opinion of Rabbi Tanḥum ben Rabbi Ḥiyya, who said that they betrothed [kideshu] women for them, they attended to them and went.13The children of Job would participate in the celebration and then go on their way. These feasts were not regular occurrences. According to the opinion of Rabbi Meir, who said as it is the way of the sons of kings to call their brothers and sisters to join them in a feast, it is as it says: “To the people say: Prepare yourselves [hitkadeshu] [tomorrow and you will eat meat]” (Numbers 11:18).14The feasts were not in celebration of a special and unusual occasion but rather were more regular occurrences. “He would rise early in the morning and offer [burnt offerings corresponding to the number of them all]” (Job 1:5). Rabbi Yudan bar Ḥilfai raised a dilemma: [Corresponding to] the number of days, the number of sons and daughters, or the number of offerings in the Torah?15This question remains unresolved. When it says: “For Job would say: Perhaps my sons have sinned and blasphemed,” that indicates that the burnt offering comes only for [sinful] rumination of the heart. Rabbi Aḥa in the name of Rabbi Ḥanina bar Pappa: In order that Israel would not say: ‘In the past we would sacrifice offerings and engage in their study; now that there are no offerings, must we engage in their study?’ the Holy One blessed be He said: ‘Since you engage in their study, I consider it for you as though you are sacrificing them.’ Rabbi Huna said two: All of the exiles will be ingathered only by virtue of Mishna. What is the source? “Even as they pay tribute [yitnu]16Yitnu is expounded to mean matnitin or Mishna. Thus, the verse implies that the exiles will be gathered back to the Land of Israel because of the study of Mishna. to the nations, now I will gather them” (Hosea 8:10). Rabbi Huna said another: “For from the rising of the sun to its setting, My name is great among the nations and in every place offerings are presented to My name, [and pure meal offerings]” (Malachi 1:11). Are there pure meal offerings, handfuls, and burning in Babylon?17The process of the meal offering included a priest taking a handful of the offering and burning it on the altar. Rather, what is this? This is Mishna. The Holy One blessed be He said: ‘Since you are engaging in the study of Mishna, it is as though you are sacrificing an offering.’ Shmuel said: “And if they are ashamed of all that they have done, [make known to them the form of the House]” (Ezekiel 43:11). Was there a form of the House at that point?18The house referred to is the Temple, which was in ruins at the time of that prophecy. Rather, the Holy One blessed be He said: Since you are engaged in it, it is as though you are building it.’ Rabbi Asi said: Why does one begin [teaching] children from the book of Leviticus and one does not begin with Genesis? It is because the children are pure and the offerings are pure, let the pure come and engage in the pure.
