“This is the matter that you shall do to them to sanctify them to serve as priests to Me: Take one young bull and two rams, unblemished” (Exodus 29:1). “This is the matter that you shall do to them” – that is what is written: “Forever, Lord, Your word stands in the heavens” (Psalms 119:89). David said: Just as You are truth, as it is stated: “The Lord God is truth” (Jeremiah 10:10), so Your word is truth, as it is stated: “Forever, Lord, Your word stands in the heavens.” Do not say, “in the heavens,” but rather, like the heavens:1The letter bet in “in the heavens [bashamayim]” should be read as a kaf, which looks very similar to a bet, giving the meaning, “like the heavens [kashamayim].” Just as in the beginning, You decreed and the heavens were made, so too, Your statement concerning the sanctification of Aaron and his sons shall endure forever, as it is stated: “It shall be for him and for his descendants after him a covenant of an eternal priesthood” (Numbers 25:13). Why is it so? “So will be My word [devari] that emerges from My mouth; [it will not return to Me unfulfilled]” (Isaiah 55:11). That is why it says: “This is the matter [davar].”
Another matter: “This is the matter” – that is what is written: “Are You not from ancient times, Lord my God, my Holy One? We will not die” (Habakkuk 1:12). Until Adam the first man stood and ate of the tree, I would say: Let him not eat from the tree and he will not die, as it is stated: “Are You not from ancient times, Lord my God, my Holy One? We will not die.” However, because he violated Your command, You brought death upon him to smite people,2Some suggest that the text should say admonish [lehokhiaḥ] rather than smite [lehakot] (see Yefe To’ar). as it is stated: “Lord, You set them for judgment” (Habakkuk 1:12). You decree and say: You shall be sacred to your God,3See Leviticus 21:6. and likewise, “this is the matter that you shall do to them to sanctify them.” Master of the universe, if you want us to be sacred, rid us of death, as it is stated: “Are You not from ancient times, Lord my God, my Holy One? We will not die.” [God] said to them: It is impossible; “Lord, You set them for judgment.”4Death is a decree that cannot be revoked.
“Take one young bull” – that is what is written: “Great are the works of the Lord, ready for all that is desired” (Psalms 111:2). When He wishes, He calls it in the feminine, as it is stated: “They shall take for You an unflawed red cow” (Numbers 19:2),5In this verse the feminine term cow is used, indicating that the animal must be female. and when He wishes, He calls it in the masculine, as it is stated: “Take one young bull.” To atone for them for what is destined to transpire,6These offerings bring atonement for the sin of the golden calf. as it is stated: “He said to Aaron: Take for yourself a young calf as a sin offering” (Leviticus 9:2).7This offering also brought atonement for the sin of the golden calf. Thus, the three offerings for this purpose were all from cattle, but one was a cow, one a bull, and one a calf. That is why it is stated: “Great are the works of the Lord, ready for all that is desired.”8The verse is understood as praising God for providing a means of atonement for the sin of the golden calf. Another matter: [“Great are the works of the Lord”] (Psalms 111:2), in that the Holy One blessed be He honored Aaron, as He clothed him like the ministering angels, as it is stated: “For he is an angel of the Lord of hosts” (Malachi 2:7).9Not only did God provide atonement for Aaron’s role in the sin of the golden calf, He elevated him and appointed him as priest. Rabbi Yehuda said: From here they said: Every priest who eats teruma but is not a man of Torah will not be a priest in the future. Rather, he is excluded from three matters, as it is stated: “For you have rejected knowledge. I will reject you [va’emasekha] from serving as priests for Me” (Hosea 4:6). There are three alefs in it,10The word va’emasekha is spelled here as vav alef mem alef samekh alef khaf, whereas ordinarily it would be spelled without the third alef. as he is rejected from the priesthood, from the Temple, and from serving as a Levite. However, if he is a man of Torah, he is like an angel, as it is stated: “For the lips of the priest will safeguard knowledge, and they will seek Torah from his mouth, for he is an angel of the Lord of hosts” (Malachi 2:7). If not, look what is written: “A land of darkness [efata], like blackness” (Job 10:22) – this is Gehenna, where the wicked fly like birds [kaof]. Alternatively, efata, as the wicked are tired [ayefim] in it. Who descends there? Rabbi Ḥama said: One who is not accustomed to order his studies in an organized fashion and rejects them, as it is stated: “The shadow of death and disarray” (Job 10:22). “And they will seek Torah from his mouth” (Malachi 2:7) – if he toils in it, he does not suffice with that, but he becomes a disciple of the Holy One blessed be He, as it is stated: “All your children will be disciples of the Lord” (Isaiah 54:13), and likewise, “But your Teacher will no longer be concealed, and your eyes will see your Teacher” (Isaiah 30:20).
Another matter: “This is the matter” – that is what is written: “Take words with you” (Hosea 14:3). That is what the verse said: “I wash my hands in purity, [and I circle Your altar, Lord], sounding a voice of thanksgiving” (Psalms 26:6–7). Is it, perhaps, to sacrifice bulls and rams? The verse states: “Sounding a voice of thanksgiving.” Because Israel said: Master of the universe, the princes sin,11The reference is to the king; see Leviticus 4:22. they bring an offering, and it is atoned for them; the anointed12The reference is to the High Priest; see Leviticus 4:3. sins, he brings an offering, and it is atoned for him. We do not have an offering. He said to them: “If the entire congregation of Israel shall err unwittingly.… [they shall bring a young bull as a sin offering]” (Leviticus 4:13–14). They said to Him: We are poor, and we do not have the means to bring offerings. He said to them: I am seeking words, as it is stated: “Take words with you and return to the Lord” (Hosea 14:3), and I will forgive all your sins. “Words” are nothing other than words of Torah, as it is stated: “These are the words that Moses spoke” (Deuteronomy 1:1). They said to Him: But we do not know.13We do not know Torah. He said to them: Weep and pray before Me, and I will accept it. When your ancestors were enslaved in Egypt, was it not through prayer that I redeemed them, as it is stated: “The children of Israel groaned due to the work, and they cried out” (Exodus 2:23)? In the days of Joshua, was it not through prayer that I performed miracles on their behalf, as it is stated: “Joshua rent his garments” (Joshua 7:6)? What did I say to him: “Extend the javelin” (Joshua 8:18).14Immediately, the city of Ai fell before them. In the days of the Judges, through weeping I heard their cry, as it is stated: “It was when the children of Israel cried to the Lord” (Judges 6:7). In the days of Samuel, was it not through prayer that I heard them, as it is stated: “Samuel called out to the Lord on behalf of Israel, and the Lord answered him (I Samuel 7:9)? Likewise, the people of Jerusalem, even though they angered Me, because they wept, I had mercy on them, as it is stated: “For so said the Lord: Sing with joy for Jacob, and exult.… [they will come with weeping and supplications] (Jeremiah 31:6–8). That is, I ask of you neither sacrifices nor offerings, but rather, words, as it is stated: “Take words with you and return to the Lord” (Hosea 14:3). That is why David said: “I wash my hands in purity” (Psalms 26:6). He does not say: “To sacrifice to you” but rather, “sounding a voice of thanksgiving” (Psalms 26:7), that I thank you for the words of Torah. Another matter: “Take words with you” (Hosea 14:3) – Moses said: “The abode of the God of eternity” (Deuteronomy 33:27), this is Israel, as by their merit the world was created and upon them the world stands. Rabbi [Yehuda HaNasi] says: “He drove the enemy away from before you” (Deuteronomy 33:27) – this is Haman, as it is stated: “[Esther said:] A man who is an adversary and an enemy, [this evil Haman]” (Esther 7:6). Why “an adversary and an enemy”? An adversary [to God] above and an enemy [to Israel] below; an adversary to the fathers and an enemy to the children;15Haman descended from Amalek, an old enemy of Israel. an adversary to me and an enemy to you.16The phrase in the verse was spoken by Esther to Aḥashverosh. The midrash is asserting that she said that Haman was not just her enemy, he was an enemy to Aḥashverosh as well. “And He said: Destroy” (Deuteronomy 33:27) – these are his sons.17God said that Haman’s sons would be destroyed. “Israel dwelled securely, alone is the spring [ein] of Jacob” (Deuteronomy 33:28) – ein is nothing other than prophecy, as it is stated: “For the Lord poured upon you a spirit of deep sleep and He closed your eyes [eineikhem]; [He covered the prophets]” (Isaiah 29:10). Rabbi Shimon ben Gamliel said: Great is [God’s] love of Israel, as the Holy One blessed be He changes the law of nature for their benefit, as He rains manna for them from the heavens and causes dew to rise for them from the ground, as it is stated: “The layer of dew lifted” (Exodus 16:14), and likewise, “His heavens drip dew” (Deuteronomy 33:28).18Manna fell from heaven, whereas generally food is grown from the ground. Dew, which was viewed as naturally falling from heaven, came from the ground in addition to coming from heaven. When Moses saw the reward given to the righteous, he said to them: “Happy are you, Israel; who is like you, a people saved by the Lord” (Deuteronomy 33:29), people who are served by the Holy One blessed be He. “The shield [magen] of your assistance” (Deuteronomy 33:29) – corresponding to Abraham, as it is stated: “Who delivered [migen] your adversaries into your hand” (Genesis 14:20). “And who is the sword of your honor” (Deuteronomy 33:29) – corresponding to Isaac, who extended his neck to the sword. “Your enemies will seek to deceive you” (Deuteronomy 33:29) – corresponding to Jacob, as it is stated: “And went to a land, due to his brother Jacob” (Genesis 36:6).19Esau feared Jacob, but claimed that he left because the land was not large enough for the two of them. “And you will tread on their high places” (Deuteronomy 33:29) – in the days of Mordekhai, as it is stated: “Haman took the garments and the horse” (Esther 6:11).20Haman took the royal horse and led Mordekhai on a celebratory procession. The Sages relate that in order for Mordekhai to get onto the horse, Haman bent over and Mordekhai stepped on him (see Megilla 16a; Esther Rabba 10:4). What caused Mordekhai to achieve this greatness? Say it is because he would constantly pray, as it is stated: “Mordekhai knew everything that was done […and cried a loud and bitter cry]” (Esther 4:1). Even after he saw himself achieve prominence, he never became haughty and never ceased from prayer, but rather, “Mordekhai returned” (Esther 6:12), just as he was initially.21Even after being paraded around in the king’s garment on the king’s horse, Mordekhai returned to his former position at the king’s gate. He did not grow haughty from the experience. “The Lord your God will place all these curses” (Deuteronomy 30:7), not on you, but “on your enemies, and on those who hate you, who pursued you” (Deuteronomy 30:7). And will you cease from prayer? No, but rather, what is written thereafter: “You will return and heed the voice of the Lord” (Deuteronomy 30:8), just as Mordekhai did, as it is stated: “Mordekhai returned to the king’s gate” (Esther 6:12), as he returned to his sackcloth and his fasting. That is why it is stated: “Take words with you” (Hosea 14:3). Here, too, it says: “This is the matter,” because the Holy One blessed be He acceded to Aaron only through prayer, as it is stated: “The Lord was incensed with Aaron to destroy him, [and I prayed on behalf of Aaron, as well, at that time]” (Deuteronomy 9:20).
Another matter: “This is the matter” – that is what is written: “The wise will inherit honor” (Proverbs 3:35). Honor is nothing other than Torah. Know [this to be true]: What is said at the beginning of Chronicles? “Adam, Seth, Enosh” (Chronicles 1:1), and likewise all of them; you do not find honor written regarding any of them until you reach Yabetz, as it is stated: “Yabetz was honored more than his brethren” (I Chronicles 4:9). Why is honor written in his regard? It is because he toiled in Torah.22The Sages assert that Yabetz toiled in Torah and taught Torah to the masses; see, e.g., Temura 16a. That is, “the wise will inherit honor.” Likewise you find regarding Aaron. What is written? “The Torah of truth was in his mouth” (Malachi 2:6). What did the Holy One blessed be He say to Moses? “You shall make holy vestments for Aaron your brother, for honor and for splendor” (Exodus 28:2). All this was due to the Torah in which he toiled. That is, “the wise will inherit honor.”
Another matter: “This is the matter [hadavar]” – that is what is written: “Forever, Lord, Your word [devarkha] stands in the heavens” (Psalms 119:89). Does the word of the Lord not stand on the earth, but only in the heavens? Rabbi Ḥizkiya bar Ḥiyya said: Because the Holy One blessed be He promised something in the heavens, and after two hundred and ten years the promise that the Holy One blessed be He promised to the righteous one was fulfilled. How so? When the Holy One blessed be He said to Abraham: “Go from your land.… I will render you a great nation” (Genesis 12:1–2), he said before the Holy One blessed be He: ‘Master of the universe, what benefit do I have from all these blessings, when I am leaving this world without children?’ The Holy One blessed be He said to him: ‘Do you already know that you will not beget children?’ He said to Him: ‘Master of the universe, I see in my constellation that I will not beget children.’ He said to him: ‘Is it the constellation that you fear? As you live, just as it is impossible for a person to count the stars, so it will be impossible to count your descendants.’ Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Ḥanin: At that moment, the Holy One blessed be He lifted Abraham above the top of the firmament and said to him: “Look now to the heavens, and count the stars, if you could count them, and He said to him: So will be your descendants” (Genesis 15:5). He said to him: ‘Just as you see these and you are unable to count them, so will your descendants be such that no person will be able to count them.’ Likewise you find regarding Jacob that the Holy One blessed be He promised him and said to him: “Your descendants will be like the dust of the earth [and you shall spread out to the west and to the east and to the north and to the south] (Genesis 28:14), and likewise, “I will descend with you to Egypt, and I will take you up again” (Genesis 46:4), and the Holy One blessed be He fulfilled it for him. That is, “forever, Lord, Your word stands in the heavens” (Psalms 119:89). Likewise you find regarding Aaron that the Holy One blessed be He promised to Moses and said to him: “And you, draw Aaron your brother near to you” (Exodus 28:1). That is, “this is the matter that you shall do to them.”
Rabbi Ḥanina said: Let one who is holy come, enter the holy, sacrifice before the Holy, and atone for the holy. Let one who is holy come – this is Aaron, as it is stated: “To Aaron, the holy one of the Lord” (Psalms 106:16). Enter the holy [lekadosh] – this is the Sanctuary, as it is stated: “The Sanctuary [mikdash], my Lord, that Your hands established” (Exodus 15:17). Sacrifice before the Holy – this is the Holy One blessed be He, as it is stated: “For I am holy, the Lord” (Leviticus 19:2). And atone for the holy – these are Israel, as it is stated: “You shall be holy” (Leviticus 19:2). “Take one young bull [and two rams, unblemished]” – Rabbi Pinḥas HaKohen bar Ḥama said: That is what is written: “Telling the outcome from the outset” (Isaiah 46:10). “One [young] bull” – this is Aaron. “And two rams” – these are Elazar and Itamar. He gave him a hint that two of his sons are destined to die, and only two would serve.23The bull was to atone for Aaron’s role in the sin of the golden calf. The two rams served to sanctify two of Aaron’s sons to serve as priests, despite the fact that he had four sons. This hinted to the fact that two would die.
Another matter: “This is the matter” – on the basis of what merit would Aaron enter the Holy of Holies? Rabbi Ḥanina son of Rabbi Yishmael said: The merit of circumcision would enter with him, as it is stated: “With this [bezot] shall Aaron come [into the Sanctuary]” (Leviticus 16:3) – this is circumcision, just as it says: “This is [zot] My covenant that you shall observe” (Genesis 17:10). Likewise it says: “My covenant was with him, life and peace” (Malachi 2:5). Rabbi Yitzḥak says: The merit of the tribes would enter with him, as it is stated: “This is [vezeh] the matter that you shall do to them.” The numerical value of zeh is twelve;24Zayin – 7; heh – 5. Together they sum to twelve. these are the twelve stones that were placed on Aaron’s heart, upon which were the names of the tribes. They were placed in this order: Reuben, ruby; Simeon, topaz; Levi, emerald; Judah, carbuncle; Issachar, sapphire; Zebulun, clear quartz; Dan, jacinth; Naphtali, agate: Gad, amethyst; Asher, beryl; Joseph, onyx; Benjamin, chalcedony. What is the reason? So the Holy One blessed be He would look at them and at the priestly vestments upon [the High Priest’s] entry on Yom Kippur and be reminded of the merit of the tribes.25The High Priest would wear four garments of white linen when he entered the Holy of Holies on Yom Kippur. He would not be wearing the breastplate with the stones representing the tribes. Nonetheless, when the High Priest would enter the Holy of Holies in accordance with the Torah’s requirements, the merit of that observance and the merit of the priestly garments he would wear most of the time would arouse Divine mercy. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: This is analogous to the son of kings whose tutor would enter before [the king] to speak in favor of his son,26The son had sinned against the king and the tutor sought to assuage the king’s anger. but he feared that perhaps [the king’s] attendants would harm him. What did the king do? He clothed him in his royal purple garment so they would see him and fear him. So too, Aaron would regularly enter the Holy of Holies. Were it not for the many merits that would enter with him and assist him, he would not have been able to enter. Why? It is because the ministering angels were there. What did the Holy One blessed be He do for him? He gave him the [garments] like the holy garments, as it is stated: “You shall make tunics for the sons of Aaron” (Exodus 28:40) just as it is written: “And He donned righteousness like a coat of armor and a helmet of salvation on His head; He donned garments of vengeance [for clothing, and was clad with zeal as a cloak]” (Isaiah 59:17).27The four references to God’s clothing, as it were, parallel the four garments with which the High Priest enters the Holy of Holies.
“You shall mount it with a stone mounting” (Exodus 28:17) – how were they placed? A row of ruby, topaz; and emerald; on the ruby was written: Abraham, Isaac, Jacob, Reuben. On the topaz Simeon was written. On the emerald, Levi was written. “The second row, carbuncle, sapphire, and clear quartz” (Exodus 28:18) – on the carbuncle, Judah was written. On the sapphire, Issachar was written. On the clear quartz, Zebulun was written. “The third row, jacinth, agate, amethyst” (Exodus 28:19) – on the jacinth, Dan was written. On the agate, Naphtali was written. On the amethyst, Gad was written. “The fourth row, beryl, onyx, and chalcedony” (Exodus 28:20) – on the beryl, Asher was written. On the onyx, Joseph was written. On the chalcedony was written: Benjamin, tribes of Yeshurun.
וְזֶה הַדָּבָר אֲשֶׁר תַּעֲשֶׂה לָהֶם, הֲדָא הוּא דִכְתִיב (תהלים קיט, פט): לְעוֹלָם ה' דְּבָרְךָ נִצָּב בַּשָּׁמָיִם, אָמַר דָּוִד כְּשֵׁם שֶׁאַתָּה אֱמֶת, שֶׁנֶּאֱמַר (ירמיה י, י): וַה' אֱלֹהִים אֱמֶת, כָּךְ דְּבָרְךָ אֱמֶת, שֶׁנֶּאֱמַר: לְעוֹלָם ה' דְּבָרְךָ נִצָּב בַּשָּׁמָיִם, אַל תֹּאמַר בַּשָּׁמָיִם אֶלָּא כַּשָּׁמָיִם, כְּשֵׁם שֶׁמִּתְּחִלָּה גָּזַר וְנַעֲשׂוּ שָׁמָיִם, אַף דָּבָר שֶׁדִּבַּרְתָּ לְקַדֵּשׁ אֶת אַהֲרֹן וְאֶת בָּנָיו קַיָּם לְעוֹלָם, שֶׁנֶּאֱמַר (במדבר כה, יג): וְהָיְתָה לוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם, לָמָּה כָּךְ (ישעיה נה, יא): כֵּן יִהְיֶה דְּבָרִי אֲשֶׁר יֵצֵא מִפִּי, לְכָךְ נֶאֱמַר: זֶה הַדָּבָר.
“This is the matter that you shall do to them to sanctify them to serve as priests to Me: Take one young bull and two rams, unblemished” (Exodus 29:1).
“This is the matter that you shall do to them” – that is what is written: “Forever, Lord, Your word stands in the heavens” (Psalms 119:89). David said: Just as You are truth, as it is stated: “The Lord God is truth” (Jeremiah 10:10), so Your word is truth, as it is stated: “Forever, Lord, Your word stands in the heavens.” Do not say, “in the heavens,” but rather, like the heavens:1The letter bet in “in the heavens [bashamayim]” should be read as a kaf, which looks very similar to a bet, giving the meaning, “like the heavens [kashamayim].” Just as in the beginning, You decreed and the heavens were made, so too, Your statement concerning the sanctification of Aaron and his sons shall endure forever, as it is stated: “It shall be for him and for his descendants after him a covenant of an eternal priesthood” (Numbers 25:13). Why is it so? “So will be My word [devari] that emerges from My mouth; [it will not return to Me unfulfilled]” (Isaiah 55:11). That is why it says: “This is the matter [davar].”
דָּבָר אַחֵר, וְזֶה הַדָּבָר, הֲדָא הוּא דִכְתִיב (חבקוק א, יב): הֲלוֹא אַתָּה מִקֶּדֶם ה' אֱלֹהַי קְדשִׁי לֹא נָמוּת, עַד שֶׁלֹא עָמַד אָדָם הָרִאשׁוֹן וְאָכַל אֶת הָאִילָן, כָּךְ הָיִיתִי אוֹמֵר שֶׁלֹא יֹאכַל מִן הָאִילָן וְלֹא יָמוּת, שֶׁנֶּאֱמַר: הֲלוֹא אַתָּה מִקֶּדֶם ה' אֱלֹהַי קְדשִׁי לֹא נָמוּת, אֶלָּא מִפְּנֵי שֶׁבִּטֵּל צִוּוּיָךְ הֵבֵאתָ עָלָיו מִיתָה לְהַכּוֹת אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (חבקוק א, יב): ה' לְמִשְׁפָּט שַׂמְתּוֹ, אַתָּה גּוֹזֵר וְאוֹמֵר קְדוֹשִׁים תִּהְיוּ לֵאלֹהֵיכֶם, וְכֵן וְזֶה הַדָּבָר אֲשֶׁר תַּעֲשֶׂה לָהֶם לְקַדֵּשׁ אֹתָם, רִבּוֹן הָעוֹלָם אַתָּה מְבַקֵּשׁ שֶׁנְּהֵא קְדוֹשִׁים הָסֵר מִמֶּנּוּ הַמָּוֶת, שֶׁנֶּאֱמַר: הֲלוֹא אַתָּה מִקֶּדֶם ה' אֱלֹהַי קְדשִׁי לֹא נָמוּת, אָמַר לָהֶם אִי אֶפְשָׁר, ה' לְמִשְׁפָּט שַׂמְתּוֹ.
Another matter: “This is the matter” – that is what is written: “Are You not from ancient times, Lord my God, my Holy One? We will not die” (Habakkuk 1:12). Until Adam the first man stood and ate of the tree, I would say: Let him not eat from the tree and he will not die, as it is stated: “Are You not from ancient times, Lord my God, my Holy One? We will not die.” However, because he violated Your command, You brought death upon him to smite people,2Some suggest that the text should say admonish [lehokhiaḥ] rather than smite [lehakot] (see Yefe To’ar). as it is stated: “Lord, You set them for judgment” (Habakkuk 1:12). You decree and say: You shall be sacred to your God,3See Leviticus 21:6. and likewise, “this is the matter that you shall do to them to sanctify them.” Master of the universe, if you want us to be sacred, rid us of death, as it is stated: “Are You not from ancient times, Lord my God, my Holy One? We will not die.” [God] said to them: It is impossible; “Lord, You set them for judgment.”4Death is a decree that cannot be revoked.
לְקַח פַּר בֶּן בָּקָר, הֲדָא הוּא דִכְתִיב (תהלים קיא, ב): גְּדֹלִים מַעֲשֵׂי ה' דְּרוּשִׁים לְכָל חֶפְצֵיהֶם, כְּשֶׁהוּא רוֹצֶה הוּא קוֹרְאָהּ לְשׁוֹן נְקֵבָה, שֶׁנֶּאֱמַר (במדבר יט, ב): וְיִקְחוּ אֵלֶיךָ פָרָה אֲדֻמָּה תְּמִימָה, וּכְשֶׁהוּא רוֹצֶה הוּא קוֹרְאוֹ לְשׁוֹן זָכָר, שֶׁנֶּאֱמַר: לְקַח פַּר בֶּן בָּקָר, לְכַפֵּר עֲלֵיהֶם עַל מַה שֶּׁעָתִיד, שֶׁנֶּאֱמַר (ויקרא ט, ב): וַיֹּאמֶר אֶל אַהֲרֹן קַח לְךָ עֵגֶל בֶּן בָּקָר לְחַטָּאת, לְכָךְ נֶאֱמַר: גְּדֹלִים מַעֲשֵׂי ה' דְּרוּשִׁים לְכָל חֶפְצֵיהֶם. דָּבָר אַחֵר, שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא כָּבוֹד לְאַהֲרֹן, שֶׁהִלְבִּישׁוֹ כְּמַלְאֲכֵי הַשָּׁרֵת, שֶׁנֶּאֱמַר (מלאכי ב, ז): כִּי מַלְאַךְ ה' צְבָאוֹת הוּא, אָמַר רַבִּי יְהוּדָה מִכָּאן אָמְרוּ כָּל כֹּהֵן שֶׁהוּא אוֹכֵל בַּתְּרוּמָה וְאֵינוֹ בֶּן תּוֹרָה אֵינוֹ כֹּהֵן לֶעָתִיד לָבוֹא, אֶלָּא נִמְאָס מִשְׁלשָׁה דְּבָרִים, שֶׁנֶּאֱמַר (הושע ד, ו): כִּי אַתָּה הַדַּעַת מָאַסְתָּ וְאֶמְאָסְךָ מִכַּהֵן לִי, שֶׁכֵּן שְׁלשָׁה אַלְפִין יֶשׁ בּוֹ, שֶׁנִּמְאָס מִן הַכְּהֻנָּה וּמִן הַמִּקְדָּשׁ וּמִן הַלְוִיָּה. אֲבָל אִם הָיָה בֶּן תּוֹרָה, הוּא כְּמַלְאָךְ, שֶׁנֶּאֱמַר (מלאכי ב, ז): כִּי שִׂפְתֵי כֹהֵן יִשְׁמְרוּ דַעַת וְתוֹרָה יְבַקְּשׁוּ מִפִּיהוּ כִּי מַלְאַךְ ה' צְבָאוֹת הוּא, וְאִם לָאו רְאֵה מַה כְּתִיב (איוב י, כב): אֶרֶץ עֵפָתָה כְּמוֹ אֹפֶל, זֶה גֵּיהִנֹּם שֶׁהָרְשָׁעִים פּוֹרְחִים כָּעוֹף. דָּבָר אַחֵר, עֵפָתָה, שֶׁהָרְשָׁעִים עֲיֵפִים בָּהּ. וּמִי יֵרֵד לְשָׁם אָמַר רַבִּי חָמָא מִי שֶׁאֵינוֹ רָגִיל לַעֲשׂוֹת תַּלְמוּדוֹ סְדָרִים סְדָרִים וּבוֹעֵט, שֶׁנֶּאֱמַר (איוב י, כב): צַלְמָוֶת וְלֹא סְדָרִים. (מלאכי ב, ז): וְתוֹרָה יְבַקְשׁוּ מִפִּיהוּ, אִם יָגַע בָּהּ אֵלּוּ לֹא דַיּוֹ אֶלָּא שֶׁהוּא נַעֲשָׂה תַּלְמִידוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (ישעיה נד, יג): וְכָל בָּנַיִךְ לִמּוּדֵי ה', וְכֵן (ישעיה ל, כ): וְלֹא יִכָּנֵף עוֹד מוֹרֶיךָ וְהָיוּ עֵינֶיךָ רֹאוֹת אֶת מוֹרֶיךָ.
“Take one young bull” – that is what is written: “Great are the works of the Lord, ready for all that is desired” (Psalms 111:2). When He wishes, He calls it in the feminine, as it is stated: “They shall take for You an unflawed red cow” (Numbers 19:2),5In this verse the feminine term cow is used, indicating that the animal must be female. and when He wishes, He calls it in the masculine, as it is stated: “Take one young bull.” To atone for them for what is destined to transpire,6These offerings bring atonement for the sin of the golden calf. as it is stated: “He said to Aaron: Take for yourself a young calf as a sin offering” (Leviticus 9:2).7This offering also brought atonement for the sin of the golden calf. Thus, the three offerings for this purpose were all from cattle, but one was a cow, one a bull, and one a calf. That is why it is stated: “Great are the works of the Lord, ready for all that is desired.”8The verse is understood as praising God for providing a means of atonement for the sin of the golden calf.
Another matter: [“Great are the works of the Lord”] (Psalms 111:2), in that the Holy One blessed be He honored Aaron, as He clothed him like the ministering angels, as it is stated: “For he is an angel of the Lord of hosts” (Malachi 2:7).9Not only did God provide atonement for Aaron’s role in the sin of the golden calf, He elevated him and appointed him as priest. Rabbi Yehuda said: From here they said: Every priest who eats teruma but is not a man of Torah will not be a priest in the future. Rather, he is excluded from three matters, as it is stated: “For you have rejected knowledge. I will reject you [va’emasekha] from serving as priests for Me” (Hosea 4:6). There are three alefs in it,10The word va’emasekha is spelled here as vav alef mem alef samekh alef khaf, whereas ordinarily it would be spelled without the third alef. as he is rejected from the priesthood, from the Temple, and from serving as a Levite. However, if he is a man of Torah, he is like an angel, as it is stated: “For the lips of the priest will safeguard knowledge, and they will seek Torah from his mouth, for he is an angel of the Lord of hosts” (Malachi 2:7). If not, look what is written: “A land of darkness [efata], like blackness” (Job 10:22) – this is Gehenna, where the wicked fly like birds [kaof]. Alternatively, efata, as the wicked are tired [ayefim] in it. Who descends there? Rabbi Ḥama said: One who is not accustomed to order his studies in an organized fashion and rejects them, as it is stated: “The shadow of death and disarray” (Job 10:22).
“And they will seek Torah from his mouth” (Malachi 2:7) – if he toils in it, he does not suffice with that, but he becomes a disciple of the Holy One blessed be He, as it is stated: “All your children will be disciples of the Lord” (Isaiah 54:13), and likewise, “But your Teacher will no longer be concealed, and your eyes will see your Teacher” (Isaiah 30:20).
דָּבָר אַחֵר, זֶה הַדָּבָר, הֲדָא הוּא דִּכְתִיב (הושע יד, ג): קְחוּ עִמָּכֶם דְּבָרִים, זֶהוּ שֶׁאָמַר הַכָּתוּב (תהלים כו, ו ז): אֶרְחַץ בְּנִקָּיוֹן כַּפָּי, לַשְׁמִעַ בְּקוֹל תּוֹדָה. יָכוֹל אַף לְהַקְרִיב פָּרִים וְאֵילִים, תַּלְמוּד לוֹמַר: לַשְׁמִעַ בְּקוֹל תּוֹדָה. לְפִי שֶׁיִּשְׂרָאֵל אוֹמְרִים רִבּוֹן הָעוֹלָם, הַנְּשִׂיאִים חוֹטְאִים וּמְבִיאִים קָרְבָּן וּמִתְכַּפֵּר לָהֶם, מָשִׁיחַ חוֹטֵא וּמֵבִיא קָרְבָּן וּמִתְכַּפֵּר לוֹ, אָנוּ אֵין לָנוּ קָרְבָּן. אָמַר לָהֶם (ויקרא ד, יג): וְאִם כָּל עֲדַת יִשְׂרָאֵל יִשְׁגוּ וגו'. אָמְרוּ לוֹ עֲנִיִּים אָנוּ וְאֵין לָנוּ לְהָבִיא קָרְבָּנוֹת. אָמַר לָהֶם, דְּבָרִים אֲנִי מְבַקֵּשׁ, שֶׁנֶּאֱמַר: קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל ה', וַאֲנִי מוֹחֵל עַל כָּל עֲוֹנוֹתֵיכֶם. וְאֵין דְּבָרִים אֶלָּא דִּבְרֵי תוֹרָה, שֶׁנֶּאֱמַר (דברים א, א): אֵלֶּה הַדְּבָרִים אֲשֶׁר דִּבֶּר משֶׁה. אָמְרוּ לוֹ, אֵין אָנוּ יוֹדְעִין, אָמַר לָהֶם בְּכוּ וְהִתְפַּלְּלוּ לְפָנַי וַאֲנִי מְקַבֵּל, אֲבוֹתֵיכֶם כְּשֶׁנִּשְׁתַּעְבְּדוּ בְּמִצְרַיִם לֹא בִּתְפִלָּה פָּדִיתִי אוֹתָם, שֶׁנֶּאֱמַר (שמות ב, כג): וַיֵּאָנְחוּ בְנֵי יִשְׂרָאֵל מִן הָעֲבֹדָה וַיִּזְעָקוּ. בִּימֵי יְהוֹשֻׁעַ לֹא בִּתְפִלָּה עָשִׂיתִי לָהֶם נִסִּים, שֶׁנֶּאֱמַר (יהושע ז, ו): וַיִּקְרַע יְהוֹשֻׁעַ שִׂמְלֹתָיו, וּמַה אָמַרְתִּי לוֹ (יהושע ח, יח): נְטֵה בַּכִּידוֹן. בִּימֵי הַשּׁוֹפְטִים בִּבְכִיָּה שָׁמַעְתִּי צַעֲקָתָם, שֶׁנֶּאֱמַר (שופטים ו, ז): וַיְהִי כִּי זָעֲקוּ בְנֵי יִשְׂרָאֵל אֶל ה'. בִּימֵי שְׁמוּאֵל לֹא בִּתְפִלָּה שָׁמַעְתִּי לָהֶם, שֶׁנֶּאֱמַר (שמואל א ז, ט): וַיִּזְעַק שְׁמוּאֵל אֶל ה' בְּעַד יִשְׂרָאֵל וַיַּעֲנֵהוּ ה'. וְכֵן אַנְשֵׁי יְרוּשָׁלַיִם אַף עַל פִּי שֶׁהִכְעִיסוּנִי בִּשְׁבִיל שֶׁבָּכוּ לְפָנַי רִחַמְתִּי עֲלֵיהֶם, שֶׁנֶּאֱמַר (ירמיה לא, ו): כֹּה אָמַר ה' רָנּוּ לְיַעֲקֹב שִׂמְחָה וגו', הֱוֵי אֵינִי מְבַקֵּשׁ מִכֶּם לֹא זְבָחִים וְלֹא קָרְבָּנוֹת אֶלָּא דְּבָרִים, שֶׁנֶּאֱמַר: קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל ה'. לְכָךְ אָמַר דָּוִד (תהלים כו, ו): אֶרְחַץ בְּנִקָּיוֹן כַּפָּי, אֵינִי אוֹמֵר לְהַקְרִיב לְךָ, אֶלָּא לַשְׁמִעַ בְּקוֹל תּוֹדָה, שֶׁאֲנִי מוֹדֶה לְךָ עַל דִּבְרֵי תוֹרָה. דָּבָר אַחֵר, קְחוּ עִמָּכֶם דְּבָרִים, אָמַר משֶׁה (דברים לג, כז): מְעוֹנָה אֱלֹהֵי קֶדֶם, אֵלוּ יִשְׂרָאֵל, שֶׁבִּזְכוּתָן נִבְרָא הָעוֹלָם וַעֲלֵיהֶם הָעוֹלָם עוֹמֵד. רַבִּי אוֹמֵר (דברים לג, כז): וַיְגָרֶשׁ מִפָּנֶיךָ אוֹיֵב, זֶה הָמָן, שֶׁנֶּאֱמַר (אסתר ז, ו): אִישׁ צַר וְאוֹיֵב, וְלָמָּה צַר וְאוֹיֵב, אֶלָּא צַר לְמַעְלָן וְאוֹיֵב לְמַטָּן, צַר לָאָבוֹת וְאוֹיֵב לַבָּנִים, צַר לִי וְאוֹיֵב לְךָ. (דברים לג, כז): וַיֹּאמֶר הַשְׁמֵד, אֵלּוּ בָּנָיו. (דברים לג, כח): וַיִּשְׁכֹּן יִשְׂרָאֵל בֶּטַח בָּדָד עֵין יַעֲקֹב, אֵין עַיִן אֶלָּא נְבוּאָה, שֶׁנֶּאֱמַר (ישעיה כט, י): כִּי נָסַךְ עֲלֵיכֶם ה' רוּחַ תַּרְדֵמָה וַיְעַצֵם אֶת עֵינֵיכֶם. אָמַר רַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל גְּדוֹלָה חִבָּתָן שֶׁל יִשְׂרָאֵל שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׁנֶּה סִדְרֵי בְּרֵאשִׁית בִּשְׁבִיל טוֹבָתָן, שֶׁהוּא מוֹרִיד לָהֶם מָן מִן הַשָּׁמַיִם וּמַעֲלֶה לָהֶם מִן הָאָרֶץ טָל, שֶׁנֶּאֱמַר (שמות טז, יד): וַתַּעַל שִׁכְבַת הַטָּל, וְכֵן (דברים לג, כח): אַף שָׁמָיו יַעַרְפוּ טָל. כֵּיוָן שֶׁרָאָה משֶׁה מַתַּן שְׂכָרָן שֶׁל צַדִּיקִים, אָמַר לָהֶם (דברים לג, כח): אַשְׁרֶיךָ יִשְׂרָאֵל מִי כָמוֹךָ עַם נוֹשַׁע בַּה', בְּנֵי אָדָם שֶׁהֵן מִשְׁתַּמְּשִׁים בְּהַקָּדוֹשׁ בָּרוּךְ הוּא (דברים לג, כח): מָגֵן עֶזְרֶךָ, כְּנֶגֶד אַבְרָהָם, שֶׁנֶּאֱמַר (בראשית יד, כ): אֲשֶׁר מִגֵּן צָרֶיךָ בְּיָדֶךָ. (דברים לג, כח): וַאֲשֶׁר חֶרֶב גַּאֲוָתֶךָ, כְּנֶגֶד יִצְחָק, שֶׁפָּשַׁט צַוָּארוֹ כְּנֶגֶד הַחֶרֶב. (דברים לג, כח): וְיִכָּחֲשׁוּ אוֹיְבֶיךָ לָךְ, כְּנֶגֶד יַעֲקֹב, שֶׁנֶּאֱמַר (בראשית לו, ו): וַיֵּלֶךְ אֶל אֶרֶץ מִפְּנֵי יַעֲקֹב אָחִיו. (דברים לג, כח): וְאַתָּה עַל בָּמוֹתֵימוֹ תִדְרֹךְ, בִּימֵי מָרְדְּכַי, שֶׁנֶּאֱמַר (אסתר ו, יא): וַיִּקַּח הָמָן אֶת הַלְּבוּשׁ וְאֶת הַסּוּס, מִי גָרַם לְמָרְדְּכַי לָבֹא לִידֵי הַגְּדֻלָּה הַזֹּאת, אֱמֹר שֶׁהָיָה מִתְפַּלֵּל בְּכָל שָׁעָה, שֶׁנֶּאֱמַר (אסתר ד, א): וּמָרְדְּכַי יָדַע אֶת כָּל אֲשֶׁר נַעֲשָׂה, מֵאַחַר שֶׁרָאָה עַצְמוֹ בִּגְדֻלָּה לֹא הֵגֵס לִבּוֹ וְלֹא עָמַד מִן הַתְּפִלָּה, אֶלָּא (אסתר ו, יב): וַיָּשָׁב מָרְדְּכַי, כְּשֵׁם שֶׁהָיָה מִתְּחִלָּה. (דברים ל, ז): וְנָתַן ה' אֱלֹהֶיךָ אֵת כָּל הָאָלוֹת הָאֵלֶּה, לֹא עָלֶיךָ אֶלָּא עַל אֹיְבֶיךָ וְעַל שׂנְאֶיךָ אֲשֶׁר רְדָפוּךָ, וְאַתָּה תַעֲמֹד לְךָ מִן הַתְּפִלָּה, לָאו, אֶלָּא מַה כְּתִיב אַחֲרָיו, (דברים ל, ח): וְאַתָּה תָשׁוּב וְשָׁמַעְתָּ בְּקוֹל ה', כְּשֵׁם שֶׁעָשָׂה מָרְדֳּכַי, שֶׁנֶּאֱמַר (אסתר ו, יב): וַיָּשָׁב מָרְדֳּכַי אֶל שַׁעַר הַמֶּלֶךְ, שֶׁחָזַר לְשַׂקּוֹ וּלְתַעֲנִיתוֹ, לְכָךְ נֶאֱמַר: קְחוּ עִמָּכֶם דְּבָרִים. אַף כָּאן הוּא אוֹמֵר, זֶה הַדָּבָר, לְפִי שֶׁלֹא הִתְרַצֶה הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַהֲרֹן אֶלָּא עַל יְדֵי הַתְּפִלָּה, שֶׁנֶּאֱמַר (דברים ט, כ): וּבְאַהֲרֹן הִתְאַנַּף ה' מְאֹד לְהַשְׁמִידוֹ.
Another matter: “This is the matter” – that is what is written: “Take words with you” (Hosea 14:3). That is what the verse said: “I wash my hands in purity, [and I circle Your altar, Lord], sounding a voice of thanksgiving” (Psalms 26:6–7). Is it, perhaps, to sacrifice bulls and rams? The verse states: “Sounding a voice of thanksgiving.” Because Israel said: Master of the universe, the princes sin,11The reference is to the king; see Leviticus 4:22. they bring an offering, and it is atoned for them; the anointed12The reference is to the High Priest; see Leviticus 4:3. sins, he brings an offering, and it is atoned for him. We do not have an offering. He said to them: “If the entire congregation of Israel shall err unwittingly.… [they shall bring a young bull as a sin offering]” (Leviticus 4:13–14). They said to Him: We are poor, and we do not have the means to bring offerings. He said to them: I am seeking words, as it is stated: “Take words with you and return to the Lord” (Hosea 14:3), and I will forgive all your sins. “Words” are nothing other than words of Torah, as it is stated: “These are the words that Moses spoke” (Deuteronomy 1:1).
They said to Him: But we do not know.13We do not know Torah. He said to them: Weep and pray before Me, and I will accept it. When your ancestors were enslaved in Egypt, was it not through prayer that I redeemed them, as it is stated: “The children of Israel groaned due to the work, and they cried out” (Exodus 2:23)? In the days of Joshua, was it not through prayer that I performed miracles on their behalf, as it is stated: “Joshua rent his garments” (Joshua 7:6)? What did I say to him: “Extend the javelin” (Joshua 8:18).14Immediately, the city of Ai fell before them. In the days of the Judges, through weeping I heard their cry, as it is stated: “It was when the children of Israel cried to the Lord” (Judges 6:7). In the days of Samuel, was it not through prayer that I heard them, as it is stated: “Samuel called out to the Lord on behalf of Israel, and the Lord answered him (I Samuel 7:9)? Likewise, the people of Jerusalem, even though they angered Me, because they wept, I had mercy on them, as it is stated: “For so said the Lord: Sing with joy for Jacob, and exult.… [they will come with weeping and supplications] (Jeremiah 31:6–8). That is, I ask of you neither sacrifices nor offerings, but rather, words, as it is stated: “Take words with you and return to the Lord” (Hosea 14:3). That is why David said: “I wash my hands in purity” (Psalms 26:6). He does not say: “To sacrifice to you” but rather, “sounding a voice of thanksgiving” (Psalms 26:7), that I thank you for the words of Torah.
Another matter: “Take words with you” (Hosea 14:3) – Moses said: “The abode of the God of eternity” (Deuteronomy 33:27), this is Israel, as by their merit the world was created and upon them the world stands. Rabbi [Yehuda HaNasi] says: “He drove the enemy away from before you” (Deuteronomy 33:27) – this is Haman, as it is stated: “[Esther said:] A man who is an adversary and an enemy, [this evil Haman]” (Esther 7:6). Why “an adversary and an enemy”? An adversary [to God] above and an enemy [to Israel] below; an adversary to the fathers and an enemy to the children;15Haman descended from Amalek, an old enemy of Israel. an adversary to me and an enemy to you.16The phrase in the verse was spoken by Esther to Aḥashverosh. The midrash is asserting that she said that Haman was not just her enemy, he was an enemy to Aḥashverosh as well. “And He said: Destroy” (Deuteronomy 33:27) – these are his sons.17God said that Haman’s sons would be destroyed. “Israel dwelled securely, alone is the spring [ein] of Jacob” (Deuteronomy 33:28) – ein is nothing other than prophecy, as it is stated: “For the Lord poured upon you a spirit of deep sleep and He closed your eyes [eineikhem]; [He covered the prophets]” (Isaiah 29:10).
Rabbi Shimon ben Gamliel said: Great is [God’s] love of Israel, as the Holy One blessed be He changes the law of nature for their benefit, as He rains manna for them from the heavens and causes dew to rise for them from the ground, as it is stated: “The layer of dew lifted” (Exodus 16:14), and likewise, “His heavens drip dew” (Deuteronomy 33:28).18Manna fell from heaven, whereas generally food is grown from the ground. Dew, which was viewed as naturally falling from heaven, came from the ground in addition to coming from heaven. When Moses saw the reward given to the righteous, he said to them: “Happy are you, Israel; who is like you, a people saved by the Lord” (Deuteronomy 33:29), people who are served by the Holy One blessed be He. “The shield [magen] of your assistance” (Deuteronomy 33:29) – corresponding to Abraham, as it is stated: “Who delivered [migen] your adversaries into your hand” (Genesis 14:20). “And who is the sword of your honor” (Deuteronomy 33:29) – corresponding to Isaac, who extended his neck to the sword. “Your enemies will seek to deceive you” (Deuteronomy 33:29) – corresponding to Jacob, as it is stated: “And went to a land, due to his brother Jacob” (Genesis 36:6).19Esau feared Jacob, but claimed that he left because the land was not large enough for the two of them. “And you will tread on their high places” (Deuteronomy 33:29) – in the days of Mordekhai, as it is stated: “Haman took the garments and the horse” (Esther 6:11).20Haman took the royal horse and led Mordekhai on a celebratory procession. The Sages relate that in order for Mordekhai to get onto the horse, Haman bent over and Mordekhai stepped on him (see Megilla 16a; Esther Rabba 10:4).
What caused Mordekhai to achieve this greatness? Say it is because he would constantly pray, as it is stated: “Mordekhai knew everything that was done […and cried a loud and bitter cry]” (Esther 4:1). Even after he saw himself achieve prominence, he never became haughty and never ceased from prayer, but rather, “Mordekhai returned” (Esther 6:12), just as he was initially.21Even after being paraded around in the king’s garment on the king’s horse, Mordekhai returned to his former position at the king’s gate. He did not grow haughty from the experience. “The Lord your God will place all these curses” (Deuteronomy 30:7), not on you, but “on your enemies, and on those who hate you, who pursued you” (Deuteronomy 30:7). And will you cease from prayer? No, but rather, what is written thereafter: “You will return and heed the voice of the Lord” (Deuteronomy 30:8), just as Mordekhai did, as it is stated: “Mordekhai returned to the king’s gate” (Esther 6:12), as he returned to his sackcloth and his fasting. That is why it is stated: “Take words with you” (Hosea 14:3). Here, too, it says: “This is the matter,” because the Holy One blessed be He acceded to Aaron only through prayer, as it is stated: “The Lord was incensed with Aaron to destroy him, [and I prayed on behalf of Aaron, as well, at that time]” (Deuteronomy 9:20).
דָּבָר אַחֵר, וְזֶה הַדָּבָר, הֲדָא הוּא דִּכְתִיב (משלי ג, לה): כָּבוֹד חֲכָמִים יִנְחָלוּ, אֵין כָּבוֹד אֶלָּא תּוֹרָה, תֵּדַע לָךְ, מָה אָמַר בְּרֹאשׁ דִּבְרֵי הַיָּמִים: אָדָם שֵׁת אֱנוֹשׁ וְכֵן כֻּלָּן, וְאֵין אַתָּה מוֹצֵא בְּאֶחָד מֵהֶם כָּבוֹד, עַד שֶׁמַּגִּיעַ לְיַעְבֵּץ, שֶׁנֶּאֱמַר (דברי הימים א ד, ט): וַיְהִי יַעְבֵּץ נִכְבָּד מֵאֶחָיו. לָמָּה כָּתוּב בּוֹ כָּבוֹד, עַל שֶׁיָּגַע בַּתּוֹרָה, הֱוֵי: כָּבוֹד חֲכָמִים יִנְחָלוּ. וְכֵן אַתָּה מוֹצֵא בְּאַהֲרֹן, מַה כְּתִיב (מלאכי ב, ו): תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ, מָה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה (שמות כח, ב): וְעָשִׂיתָ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן אָחִיךָ לְכָבוֹד וּלְתִפְאָרֶת, וְכָל אֵלּוּ בִּזְכוּת הַתּוֹרָה שֶׁהָיָה יָגֵעַ בָּהּ, הֱוֵי: כָּבוֹד חֲכָמִים יִנְחָלוּ.
Another matter: “This is the matter” – that is what is written: “The wise will inherit honor” (Proverbs 3:35). Honor is nothing other than Torah. Know [this to be true]: What is said at the beginning of Chronicles? “Adam, Seth, Enosh” (Chronicles 1:1), and likewise all of them; you do not find honor written regarding any of them until you reach Yabetz, as it is stated: “Yabetz was honored more than his brethren” (I Chronicles 4:9). Why is honor written in his regard? It is because he toiled in Torah.22The Sages assert that Yabetz toiled in Torah and taught Torah to the masses; see, e.g., Temura 16a. That is, “the wise will inherit honor.” Likewise you find regarding Aaron. What is written? “The Torah of truth was in his mouth” (Malachi 2:6). What did the Holy One blessed be He say to Moses? “You shall make holy vestments for Aaron your brother, for honor and for splendor” (Exodus 28:2). All this was due to the Torah in which he toiled. That is, “the wise will inherit honor.”
דָּבָר אַחֵר, וְזֶה הַדָּבָר, הֲדָא הוּא דִכְתִיב (תהלים קיט, פט): לְעוֹלָם ה' דְבָרְךָ נִצָּב בַּשָּׁמָיִם, וְכִי אֵין דְּבָרוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא נִצָּב בָּאָרֶץ אֶלָּא בַּשָּׁמָיִם, אָמַר רַבִּי חִזְקִיָה בַּר חִיָּא מִפְּנֵי שֶׁהִבְטִיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא דָּבָר בַּשָּׁמַיִם וְאַחַר רְד"וּ שָׁנִים בָּאֲתָה הַהַבְטָחָה שֶׁהִבְטִיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַצַּדִּיק, כֵּיצַד בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם (בראשית יב, א ב): לֶךְ לְךָ מֵאַרְצְךָ, וְאֶעֶשְׂךָ לְגוֹי גָדוֹל, אָמַר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם מַה הֲנָאָה יֵשׁ לִי בְּכָל הַבְּרָכוֹת הַלָּלוּ וַהֲרֵינִי הוֹלֵךְ מִן הָעוֹלָם בְּלֹא בָנִים. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם כְּבָר אַתָּה יוֹדֵעַ שֶׁאֵין אַתָּה מוֹלִיד. אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם כָּךְ אֲנִי רוֹאֶה בַּמַּזָּל שֶׁלִּי שֶׁאֵינִי מוֹלִיד. אָמַר לוֹ מִן הַמַּזָּל אַתָּה מִתְיָירֵא, חַיֶּיךָ כְּשֵׁם שֶׁאִי אֶפְשָׁר לְאָדָם לִמְנוֹת אֶת הַכּוֹכָבִים כָּךְ אִי אֶפְשָׁר לִמְנוֹת בָּנֶיךָ. אָמַר רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן בְּשֵׁם רַבִּי חָנִין בְּאוֹתָהּ שָׁעָה הֶעֱלָה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אַבְרָהָם לְמַעְלָה מִכִּפַּת הָרָקִיעַ וְאָמַר לוֹ (בראשית טו, ה): הַבֶּט נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ, אָמַר לוֹ כְּשֵׁם שֶׁאַתָּה רוֹאֶה אֶת אֵלּוּ וְאִי אַתָּה יָכוֹל לִמְנוֹתָם, כָּךְ יִהְיֶה זַרְעֶךָ שֶׁאֵין אָדָם יָכוֹל לִמְנוֹתָם. וְכֵן אַתָּה מוֹצֵא בְּיַעֲקֹב שֶׁהִבְטִיחוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר לוֹ (בראשית כח, יד): וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ. וְכֵן (בראשית מו, ד): אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה וְאָנֹכִי אַעַלְךָ גַּם עָלֹה, וְקִיֵּם לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, הֱוֵי: לְעוֹלָם ה' דְּבָרְךָ נִצָּב בַּשָּׁמָיִם. וְכֵן אַתָּה מוֹצֵא בְּאַהֲרֹן שֶׁהִבְטִיחוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה וְאָמַר לוֹ (שמות כח, א): וְאַתָּה הַקְרֵב אֵלֶיךָ אֶת אַהֲרֹן אָחִיךָ, וְקִיֵּם לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, הֱוֵי: וְזֶה הַדָּבָר אֲשֶׁר תַּעֲשֶׂה לָהֶם.
Another matter: “This is the matter [hadavar]” – that is what is written: “Forever, Lord, Your word [devarkha] stands in the heavens” (Psalms 119:89). Does the word of the Lord not stand on the earth, but only in the heavens? Rabbi Ḥizkiya bar Ḥiyya said: Because the Holy One blessed be He promised something in the heavens, and after two hundred and ten years the promise that the Holy One blessed be He promised to the righteous one was fulfilled. How so? When the Holy One blessed be He said to Abraham: “Go from your land.… I will render you a great nation” (Genesis 12:1–2), he said before the Holy One blessed be He: ‘Master of the universe, what benefit do I have from all these blessings, when I am leaving this world without children?’ The Holy One blessed be He said to him: ‘Do you already know that you will not beget children?’ He said to Him: ‘Master of the universe, I see in my constellation that I will not beget children.’ He said to him: ‘Is it the constellation that you fear? As you live, just as it is impossible for a person to count the stars, so it will be impossible to count your descendants.’ Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Ḥanin: At that moment, the Holy One blessed be He lifted Abraham above the top of the firmament and said to him: “Look now to the heavens, and count the stars, if you could count them, and He said to him: So will be your descendants” (Genesis 15:5). He said to him: ‘Just as you see these and you are unable to count them, so will your descendants be such that no person will be able to count them.’
Likewise you find regarding Jacob that the Holy One blessed be He promised him and said to him: “Your descendants will be like the dust of the earth [and you shall spread out to the west and to the east and to the north and to the south] (Genesis 28:14), and likewise, “I will descend with you to Egypt, and I will take you up again” (Genesis 46:4), and the Holy One blessed be He fulfilled it for him. That is, “forever, Lord, Your word stands in the heavens” (Psalms 119:89). Likewise you find regarding Aaron that the Holy One blessed be He promised to Moses and said to him: “And you, draw Aaron your brother near to you” (Exodus 28:1). That is, “this is the matter that you shall do to them.”
אָמַר רַבִּי חֲנִינָא, יָבוֹא קָדוֹשׁ, וְיִכָּנֵס לְקָדוֹשׁ, וְיַקְרִיב לִפְנֵי קָדוֹשׁ, וִיכַפֵּר עַל קְדוֹשִׁים. יָבוֹא קָדוֹשׁ, זֶה אַהֲרֹן, שֶׁנֶּאֱמַר (תהלים קו, טז): לְאַהֲרֹן קְדוֹשׁ ה'. וְיִכָּנֵס לְקָדוֹשׁ, זֶה מִקְדָּשׁ, שֶׁנֶּאֱמַר (שמות טו, יז): מִקְדָּשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ. וְיַקְרִיב לִפְנֵי קָדוֹשׁ, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (ויקרא יט, ב): כִּי קָדוֹשׁ אֲנִי ה'. וִיכַפֵּר עַל קְדוֹשִׁים, אֵלּוּ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (ויקרא יט, ב): קְדשִׁים תִּהְיוּ. לְקַח פַּר בֶּן בָּקָר אֶחָד, אָמַר רַבִּי פִּנְחָס הַכֹּהֵן בַּר חָמָא, הֲדָא הוּא דִּכְתִיב (ישעיה מו, י): מַגִּיד מֵרֵאשִׁית אַחֲרִית. פַּר אֶחָד, זֶה אַהֲרֹן. וְאֵילִם שְׁנַיִם, זֶה אֶלְעָזָר וְאִיתָמָר, רֶמֶז נָתַן לוֹ שֶׁשְּׁנֵי בָנָיו עֲתִידִין לָמוּת וְאֵינָן מְשַׁמְּשִׁין אֶלָּא שְׁנָיִם.
Rabbi Ḥanina said: Let one who is holy come, enter the holy, sacrifice before the Holy, and atone for the holy. Let one who is holy come – this is Aaron, as it is stated: “To Aaron, the holy one of the Lord” (Psalms 106:16). Enter the holy [lekadosh] – this is the Sanctuary, as it is stated: “The Sanctuary [mikdash], my Lord, that Your hands established” (Exodus 15:17). Sacrifice before the Holy – this is the Holy One blessed be He, as it is stated: “For I am holy, the Lord” (Leviticus 19:2). And atone for the holy – these are Israel, as it is stated: “You shall be holy” (Leviticus 19:2).
“Take one young bull [and two rams, unblemished]” – Rabbi Pinḥas HaKohen bar Ḥama said: That is what is written: “Telling the outcome from the outset” (Isaiah 46:10). “One [young] bull” – this is Aaron. “And two rams” – these are Elazar and Itamar. He gave him a hint that two of his sons are destined to die, and only two would serve.23The bull was to atone for Aaron’s role in the sin of the golden calf. The two rams served to sanctify two of Aaron’s sons to serve as priests, despite the fact that he had four sons. This hinted to the fact that two would die.
דָּבָר אַחֵר, וְזֶה הַדָּבָר, בְּאֵיזֶה זְכוּת הָיָה אַהֲרֹן נִכְנַס לְבֵית קָדְשֵׁי הַקֳּדָשִׁים, אָמַר רַבִּי חֲנִינָא בְּנוֹ שֶׁל רַבִּי יִשְׁמָעֵאל, זְכוּת הַמִּילָה הָיְתָה נִכְנֶסֶת עִמּוֹ, שֶׁנֶּאֱמַר (ויקרא טז, ג): בְּזֹאת יָבֹא אַהֲרֹן, זוֹ הַמִּילָה, כְּמָה דְּאַתְּ אָמֵר (בראשית יז, י): זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ. וְכֵן הוּא אוֹמֵר (מלאכי ב, ה): בְּרִיתִי הָיְתָה אִתּוֹ הַחַיִּים וְהַשָּׁלוֹם. רַבִּי יִצְחָק אוֹמֵר, זְכוּת הַשְּׁבָטִים הָיְתָה נִכְנֶסֶת עִמּוֹ, שֶׁנֶּאֱמַר: וְזֶה הַדָּבָר אֲשֶׁר תַּעֲשֶׂה לָהֶם, מִנְיַן זֶה, י"ב, וְאֵלּוּ הֵן י"ב אֲבָנִים שֶׁהָיוּ נְתוּנוֹת עַל לִבּוֹ שֶׁל אַהֲרֹן, וַעֲלֵיהֶם שְׁמוֹת הַשְּׁבָטִים, וְכַסֵּדֶר הַזֶּה הָיוּ נְתוּנוֹת, רְאוּבֵן שָׁדַרְגָּנִין, שִׁמְעוֹן שִׁמְפּוֹזִין, לֵוִי דְּיָקְנִיתִין, יְהוּדָה בְּרָדִינִין, יִשָֹּׂשכָר סַנְפִּירִינוֹוּן, זְבוּלוּן אִסְמָרַגְדִּין, דָּן כּוֹחָלִין, נַפְתָּלִי אָבָאטִיס, גָּד הִימוֹסְיוֹן, אָשֵׁר קְרוֹמַטִּיסִין, יוֹסֵף פְּרָאלוֹקִין, בִּנְיָמִין מַרְגָלִיטוֹס. מַה טַּעַם, שֶׁיְהֵא הַקָּדוֹשׁ בָּרוּךְ הוּא מִסְתַּכֵּל בָּהֶם וּבְבִגְדֵי כֹהֵן בִּכְנִיסָתוֹ בְּיוֹם הַכִּפּוּרִים וְנִזְכָּר לִזְכוּת הַשְּׁבָטִים. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר, מָשָׁל לְבֶן מְלָכִים שֶׁהָיָה פַּדְגוֹגוֹ נִכְנַס אֶצְלוֹ לְלַמֵּד סַנֵּיגוֹרְיָא עַל בְּנוֹ, וְהָיָה מִתְיָרֵא מִן הָעוֹמְדִים עָלָיו שֶׁמָּא יִפְגְּעוּ בּוֹ, מֶה עָשָׂה הַמֶּלֶךְ הִלְבִּישׁוֹ פּוֹרְפִּירָא שֶׁלּוֹ שֶׁיְהוּ רוֹאִין אוֹתוֹ וּמִתְיָרְאִין מִמֶּנּוּ. כָּךְ אַהֲרֹן הָיָה נִכְנַס בְּכָל שָׁעָה לְבֵית קָדְשֵׁי הַקֳּדָשִׁים, וְאִלּוּלֵי זְכֻיּוֹת הַרְבֵּה שֶׁהָיוּ נִכְנָסוֹת עִמּוֹ וּמְסַיְּעוֹת אוֹתוֹ לֹא הָיָה יָכוֹל לְהִכָּנֵס, לָמָּה, שֶׁהָיוּ מַלְאֲכֵי הַשָּׁרֵת שָׁם, מֶה עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא נָתַן לוֹ מִדְּמוּת לְבוּשֵׁי הַקֹּדֶשׁ, שֶׁנֶּאֱמַר (מלאכי כח, מ): וְלִבְנֵי אַהֲרֹן תַּעֲשֶׂה כֻתָּנֹת, כְּשֵׁם שֶׁכָּתוּב (ישעיה נט, יז): וַיִּלְבַּשׁ צְדָקָה כַּשִּׁרְיָן וְכוֹבַע יְשׁוּעָה בְּרֹאשׁוֹ וַיִּלְבַּשׁ בִּגְדֵי נָקָם.
Another matter: “This is the matter” – on the basis of what merit would Aaron enter the Holy of Holies? Rabbi Ḥanina son of Rabbi Yishmael said: The merit of circumcision would enter with him, as it is stated: “With this [bezot] shall Aaron come [into the Sanctuary]” (Leviticus 16:3) – this is circumcision, just as it says: “This is [zot] My covenant that you shall observe” (Genesis 17:10). Likewise it says: “My covenant was with him, life and peace” (Malachi 2:5).
Rabbi Yitzḥak says: The merit of the tribes would enter with him, as it is stated: “This is [vezeh] the matter that you shall do to them.” The numerical value of zeh is twelve;24Zayin – 7; heh – 5. Together they sum to twelve. these are the twelve stones that were placed on Aaron’s heart, upon which were the names of the tribes. They were placed in this order: Reuben, ruby; Simeon, topaz; Levi, emerald; Judah, carbuncle; Issachar, sapphire; Zebulun, clear quartz; Dan, jacinth; Naphtali, agate: Gad, amethyst; Asher, beryl; Joseph, onyx; Benjamin, chalcedony. What is the reason? So the Holy One blessed be He would look at them and at the priestly vestments upon [the High Priest’s] entry on Yom Kippur and be reminded of the merit of the tribes.25The High Priest would wear four garments of white linen when he entered the Holy of Holies on Yom Kippur. He would not be wearing the breastplate with the stones representing the tribes. Nonetheless, when the High Priest would enter the Holy of Holies in accordance with the Torah’s requirements, the merit of that observance and the merit of the priestly garments he would wear most of the time would arouse Divine mercy.
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: This is analogous to the son of kings whose tutor would enter before [the king] to speak in favor of his son,26The son had sinned against the king and the tutor sought to assuage the king’s anger. but he feared that perhaps [the king’s] attendants would harm him. What did the king do? He clothed him in his royal purple garment so they would see him and fear him. So too, Aaron would regularly enter the Holy of Holies. Were it not for the many merits that would enter with him and assist him, he would not have been able to enter. Why? It is because the ministering angels were there. What did the Holy One blessed be He do for him? He gave him the [garments] like the holy garments, as it is stated: “You shall make tunics for the sons of Aaron” (Exodus 28:40) just as it is written: “And He donned righteousness like a coat of armor and a helmet of salvation on His head; He donned garments of vengeance [for clothing, and was clad with zeal as a cloak]” (Isaiah 59:17).27The four references to God’s clothing, as it were, parallel the four garments with which the High Priest enters the Holy of Holies.
וּמִלֵּאתָ בוֹ מִלֻּאַת אֶבֶן, כֵּיצַד הָיוּ נְתוּנִים, טוּר אֹדֶם פִּטְדָה וּבָרֶקֶת, עַל אֹדֶם הָיָה כָּתוּב, אַבְרָהָם יִצְחָק וְיַעֲקֹב רְאוּבֵן. עַל פִּטְדָה הָיָה כָּתוּב, שִׁמְעוֹן. עַל בָּרֶקֶת הָיָה כָּתוּב, לֵוִי. וְהַטּוּר הַשֵּׁנִי נוֹפֶךְ סַפִּיר וְיַהֲלֹם, עַל נוֹפֶךְ הָיָה כָּתוּב, יְהוּדָה. עַל סַפִּיר הָיָה כָּתוּב, יִשָֹּׂשכָר. עַל יַהֲלֹם הָיָה כָּתוּב, זְבוּלוּן. וְהַטּוּר הַשְּׁלִישִׁי לֶשֶׁם שְׁבוֹ וְאַחְלָמָה, עַל לֶשֶׁם הָיָה כָּתוּב, דָּן. עַל שְׁבוֹ הָיָה כָּתוּב, נַפְתָּלִי. עַל אַחְלָמָה הָיָה כָּתוּב, גָד. וְהַטּוּר הָרְבִיעִי תַּרְשִׁישׁ וְשֹׁהַם וְיָשְׁפֵה, עַל תַּרְשִׁישׁ הָיָה כָּתוּב, אָשֵׁר. עַל שֹׁהַם הָיָה כָּתוּב, יְהוֹסֵף. עַל יָשְׁפֵה הָיָה כָּתוּב, בִּנְיָמִין שִׁבְטֵי יְשׁוּרוּן:
“You shall mount it with a stone mounting” (Exodus 28:17) – how were they placed? A row of ruby, topaz; and emerald; on the ruby was written: Abraham, Isaac, Jacob, Reuben. On the topaz Simeon was written. On the emerald, Levi was written. “The second row, carbuncle, sapphire, and clear quartz” (Exodus 28:18) – on the carbuncle, Judah was written. On the sapphire, Issachar was written. On the clear quartz, Zebulun was written. “The third row, jacinth, agate, amethyst” (Exodus 28:19) – on the jacinth, Dan was written. On the agate, Naphtali was written. On the amethyst, Gad was written. “The fourth row, beryl, onyx, and chalcedony” (Exodus 28:20) – on the beryl, Asher was written. On the onyx, Joseph was written. On the chalcedony was written: Benjamin, tribes of Yeshurun.