“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 giftsit 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.’
דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אָדָם כִּי יַקְרִיב מִכֶּם קָרְבָּן לַה', זֶהוּ שֶׁאָמַר הַכָּתוּב (ירמיה לא, יט): הֲבֵן יַקִּיר לִי אֶפְרַיִם. עֲשָׂרָה נִקְרְאוּ יְקָרִים, וְאֵלּוּ הֵן: הַתּוֹרָה, וְהַנְּבוּאָה, וְהַתְּבוּנָה, וְהַדַּעַת, וְהַסִּכְלוּת, וְהָעשֶׁר, וְהַצַּדִּיקִים, וּמִיתָתָן שֶׁל חֲסִידִים, וְהַחֶסֶד, וְיִשְׂרָאֵל. הַתּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (משלי ג, טו): יְקָרָה הִיא מִפְּנִינִים. הַנְּבוּאָה מִנַּיִן (שמואל א ג, א): וּדְבַר ה' הָיָה יָקָר בַּיָּמִים הָהֵם. הַתְּבוּנָה מִנַּיִן (משלי יז, כז): יְקַר רוּחַ אִישׁ תְּבוּנָה. הַדַּעַת מִנַּיִן (משלי כ, טו): וּכְלִי יְקָר שִׂפְתֵי דָעַת. הַסִּכְלוּת מִנַּיִן (קהלת י, א): יָקָר מֵחָכְמָה וּמִכָּבוֹד סִכְלוּת מְעָט. הָעשֶׁר מִנַּיִן (משלי יב, כז): וְהוֹן אָדָם יָקָר חָרוּץ. צַדִּיקִים מִנַּיִן (תהלים קלט, יז): וְלִי מַה יָּקְרוּ רֵעֶיךָ אֵל. מִיתָתָן שֶׁל חֲסִידִים מִנַּיִן (תהלים קטז, טו): יָקָר בְּעֵינֵי ה' הַמָּוְתָה לַחֲסִידָיו. הַחֶסֶד מִנַּיִן (תהלים לו, ח): מַה יָּקָר חַסְדְּךָ אֱלֹהִים. יִשְׂרָאֵל מִנַּיִן, הֲבֵן יַקִּיר לִי אֶפְרַיִם. בְּיֹקֶר יִשְׂרָאֵל עוֹמְדִים לִי, בַּנֹּהַג שֶׁבָּעוֹלָם אֶלֶף בְּנֵי אָדָם נִכְנָסִין לַמִּקְרָא, יוֹצֵא מֵהֶן מֵאָה. מֵאָה לַמִּשְׁנָה, יוֹצְאִין מֵהֶן עֲשָׂרָה. עֲשָׂרָה לַתַּלְמוּד, יוֹצֵא מֵהֶן אֶחָד. הֲדָא הוּא דִּכְתִיב (קהלת ז, כח): אָדָם אֶחָד מֵאֶלֶף מָצָאתִי, דָּבָר אַחֵר, אָדָם אֶחָד מֵאֶלֶף מָצָאתִי, זֶה אַבְרָהָם. (קהלת ז, כח): וְאִשָּׁה בְכָל אֵלֶּה לֹא מָצָאתִי, זוֹ שָׂרָה. דָּבָר אַחֵר, אָדָם אֶחָד מֵאֶלֶף מָצָאתִי, זֶה עַמְרָם. וְאִשָּׁה בְכָל אֵלֶּה לֹא מָצָאתִי, זוֹ יוֹכֶבֶד. דָּבָר אַחֵר, אָדָם אֶחָד מֵאֶלֶף מָצָאתִי, זֶה משֶׁה. וְאִשָּׁה בְכָל אֵלֶּה לֹא מָצָאתִי, אֵלּוּ נְשֵׁי דוֹר הַמִּדְבָּר. רַבִּי אוֹמֵר נְשֵׁי דוֹר הַמִּדְבָּר כְּשֵׁרוֹת הָיוּ, כֵּיוָן שֶׁשָּׁמְעוּ שֶׁהֵן אֲסוּרוֹת לְבַעֲלֵיהֶן מִיָּד נָעֲלוּ דַּלְתוֹתֵיהֶן. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִשְׂרָאֵל בְּיֹקֶר עוֹמְדִין לִי. רַבִּי אַבָּא בַּר כַּהֲנָא וְרַבִּי יִצְחָק, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר אִלּוּ בִּקֵּשׁ פַּרְעֹה מִשְׁקַל כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת, לֹא הָיִיתִי נוֹתֵן לוֹ, אָמַר רַבִּי יִצְחָק וַהֲלוֹא בְּדָמִים נְטָלָן מִשְׁפָּחוֹת מִשְׁפָּחוֹת שֶׁל כִּנִּים, מִשְׁפָּחוֹת מִשְׁפָּחוֹת שֶׁל עָרוֹב, אֵין לוֹ דָּמִים, הֱוֵי בְּיֹקֶר יִשְׂרָאֵל עוֹמְדִים לִי.
“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.’
הֲבֵן יַקִּיר לִי, בְּכָל מָקוֹם שֶׁנֶּאֱמַר לִי, אֵינוֹ זָז לְעוֹלָם לֹא בָּעוֹלָם הַזֶּה וְלֹא לָעוֹלָם הַבָּא, בַּכֹּהֲנִים כְּתִיב (שמות מ, טו): וְכִהֲנוּ לִי, בַּלְוִיִם כְּתִיב (במדבר ח, יד): וְהָיוּ לִי הַלְוִים, בְּיִשְׂרָאֵל כְּתִיב (ויקרא כה, נה): כִּי לִי בְנֵי יִשְׂרָאֵל, בַּתְּרוּמָה כְּתִיב (שמות כה, ב): וְיִקְחוּ לִי, בַּבְּכוֹרוֹת כְּתִיב (במדבר ג, יג): כִּי לִי כָּל בְּכוֹר, בַּסַּנְהֶדְרִין כְּתִיב (במדבר יא, טז): אֶסְפָה לִי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל, בְּאֶרֶץ יִשְׂרָאֵל (שמות יט, ה): כִּי לִי כָל הָאָרֶץ, בִּירוּשָׁלַיִם (מלכים א יא, לו): הָעִיר אֲשֶׁר בָּחַרְתִּי לִי, בְּמַלְכוּת בֵּית דָּוִד (שמואל א טז, א): כִּי רָאִיתִי בְּבָנָיו לִי מֶלֶךְ, בַּמִּקְדָּשׁ (שמות כה, ח): וְעָשׂוּ לִי מִקְדָּשׁ, בַּמִּזְבֵּחַ (שמות כ, כא): מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִי, בַּקַּרְבָּנוֹת (במדבר כח, ב): תִּשְׁמְרוּ לְהַקְרִיב לִי, בְּשֶׁמֶן הַמִּשְׁחָה (שמות ל, לא): שֶׁמֶן מִשְׁחַת קֹדֶשׁ יִהְיֶה זֶה לִי. הָא בְּכָל מָקוֹם שֶׁנֶּאֱמַר לִי, אֵינוֹ זָז לֹא לָעוֹלָם הַזֶּה וְלֹא לָעוֹלָם הַבָּא.
“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.
לִי אֶפְרַיִם, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר פַּלָטְיָאנִי, רַבִּי יְהוֹשֻׁעַ בַּר נַחְמָן אָמַר אַבְגִינוֹס, אָמַר רַבִּי פִּנְחָס עֲטָרָה זוֹ נִתְעַטֵּר אֶפְרַיִם מֵאָבִינוּ יַעֲקֹב בְּשָׁעָה שֶׁנִּפְטַר לְעוֹלָמוֹ אָמַר לוֹ אֶפְרַיִם רֹאשׁ הַשְּׁבָטִים רֹאשׁ הַיְשִׁיבָה יָפֶה וּמְעֻלֶּה שֶׁבְּבָנַי יְהֵא נִקְרָא עַל שְׁמֶךָ (שמואל א א, א): בֶּן תֹּחוּ בֶן צוּף אֶפְרָתִי, (שמואל א יז, יב): וְדָוִד בֶּן אִישׁ אֶפְרָתִי מִבֵּית לֶחֶם יְהוּדָה. (ירמיה לא, יט): הֲבֵן יַקִּיר לִי אֶפְרַיִם אִם יֶלֶד שַׁעֲשׁוּעִים, אֵיזֶהוּ יֶלֶד שַׁעֲשׁוּעִים בֶּן שְׁתַּיִם בֶּן שָׁלשׁ שָׁנִים. רַבִּי אַחָא בְּשֵׁם רַבִּי לֵוִי בֶּן רַבִּי סִיסִי בֶּן אַרְבַּע בֶּן חָמֵשׁ שָׁנִים. (ירמיה לא, יט): כִּי מִדֵּי דַבְּרִי בּוֹ, אָמַר רַבִּי יוּדָן בְּשֵׁם רַבִּי אַבָּא בַּר כַּהֲנָא דַּי דִבּוּרִי שֶׁנָּתַתִּי בּוֹ, אָמַר רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן אֲפִלּוּ בְּשָׁעָה שֶׁאֲנִי מְדַבֵּר עִמּוֹ אֵינִי יָכוֹל לִסְבֹּל בּוֹ, כִּי מִדֵּי דַבְּרִי בּוֹ, כִּי בְּוַדַּאי דִּבּוּרִי בוֹ.
“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.
דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל, רַבִּי יוּדָן בְּשֵׁם רַבִּי יִשְׁמָעֵאל בַּר נַחְמָן, מָשָׁל לְמֶלֶךְ שֶׁהָיוּ לוֹ פְּרָקְסִין וְהָיָה מְצַוֶּה אֶת עַבְדּוֹ וְאָמַר לוֹ קַפְּלוֹ וְנַעֲרוֹ וְתֵן דַּעְתְּךָ עָלָיו, אָמַר לוֹ עַבְדּוֹ אֲדוֹנִי הַמֶּלֶךְ מִכָּל פְּרָקְסִין שֶׁיֵּשׁ לְךָ אִי אַתָּה מְצַוֶּה אוֹתִי אֶלָּא עַל זֶה, אָמַר לוֹ שֶׁאֲנִי מַדְבִּיקוֹ לְגוּפִי. כָּךְ אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם מִשִּׁבְעִים אֻמּוֹת אַוְותִינְטִיאוֹת שֶׁיֵּשׁ לְךָ בְּעוֹלָמֶךָ אִי אַתָּה מְצַוֶּה אוֹתִי אֶלָּא עַל יִשְׂרָאֵל (במדבר כח, ב): צַו אֶת בְּנֵי יִשְׂרָאֵל, (שמות יד, ב): דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל, (שמות לג, ה): אֱמֹר אֶל בְּנֵי יִשְׂרָאֵל. אָמַר לוֹ שֶׁהֵן דְּבוּקִין לִי, הֲדָא הוּא דִּכְתִיב (ירמיה יג, יא): כִּי כַּאֲשֶׁר יִדְבַּק הָאֵזוֹר אֶל מָתְנֵי אִישׁ, אָמַר רַבִּי אָבִין מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ פּוֹרְפִּירִין וְהָיָה מְצַוֶּה אֶת עַבְדּוֹ וְאוֹמֵר לוֹ תֵּן דַּעְתְךָ עָלָיו וְקַפְּלוֹ וְנַעֲרוֹ, אָמַר לוֹ אֲדוֹנִי הַמֶּלֶךְ מִכָּל פּוֹרְפִּירִין שֶׁיֵּשׁ לְךָ אִי אַתָּה מְצַוֵּנִי אֶלָּא עַל זֶה, אָמַר לוֹ שֶׁאוֹתוֹ לָבַשְׁתִּי בְּיוֹם מַלְכוּתִי. כָּךְ אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם מִשִּׁבְעִים אֻמּוֹת אַוְותִינְטִיאוֹת שֶׁיֵּשׁ לְךָ בְּעוֹלָמֶךָ אִי אַתָּה מְצַוֶּה אוֹתִי אֶלָּא עַל יִשְׂרָאֵל, צַו אֶת בְּנֵי יִשְׂרָאֵל, אֱמֹר אֶל בְּנֵי יִשְׂרָאֵל, אָמַר לוֹ הֵן שֶׁהִמְלִיכוּנִי תְּחִלָּה עַל הַיָּם וְאָמְרוּ לִי (שמות טו, יח): ה' יִמְלֹךְ לְעוֹלָם וָעֶד, אָמַר רַבִּי בֶּרֶכְיָה מָשָׁל לְזָקֵן שֶׁהָיְתָה לוֹ מַעֲפוֹרֶת וְהָיָה מְצַוֶּה אֶת תַּלְמִידוֹ וְאוֹמֵר לוֹ קַפְּלָהּ וְנַעֲרָהּ, אָמַר לוֹ אֲדוֹנִי הַמֶּלֶךְ מִכָּל מַעַפְרָאוֹת שֶׁיֵּשׁ לְךָ אִי אַתָּה מְצַוֶּה אוֹתִי אֶלָּא עַל זוֹ, אָמַר לוֹ מִפְּנֵי שֶׁאוֹתָהּ לָבַשְׁתִּי כְּשֶׁנִּתְמַנֵּיתִי זָקֵן. כָּךְ אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם מִשִּׁבְעִים אֻמּוֹת אַוְותִינְטִיאוֹת שֶׁבָּרָאתָ בְּעוֹלָמֶךָ אִי אַתָּה מְצַוֶּה אוֹתִי אֶלָּא עַל יִשְׂרָאֵל, אָמַר לוֹ שֶׁקִּבְּלוּ עֲלֵיהֶם מַלְכוּתִי בְּסִינַי וְאָמְרוּ (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע. אָמַר רַבִּי יוּדָן בּוֹא וּרְאֵה כַּמָּה חִבֵּב הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל שֶׁמַּזְכִּירָן חֲמִשָּׁה פְּעָמִים בְּפָסוּק אֶחָד, שֶׁנֶּאֱמַר (במדבר ח, יט): וָאֶתְּנָה אֶת הַלְּוִים נְתוּנִים וגו'.
“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).
אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ בֵּן יְחִידִי, בְּכָל יוֹם וָיוֹם הָיָה מְצַוֶּה אֶת בֶּן בֵּיתוֹ, אָכַל בְּנִי, אוֹ שָׁתָה בְּנִי, אָזַל לְבֵית הַסֵּפֶר, אָתָא מִבֵּית הַסֵּפֶר. כָּךְ בְּכָל יוֹם וָיוֹם הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְצַוֶּה אֶת משֶׁה וְאוֹמֵר לוֹ: אֱמֹר אֶל בְּנֵי יִשְׂרָאֵל, צַו אֶת בְּנֵי יִשְׂרָאֵל. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן, מָשָׁל לְאֶחָד שֶׁהָיָה יוֹשֵׁב וְעוֹשֶׂה עֲטָרָה לַמֶּלֶךְ, וְעָבַר אֶחָד עָלָיו, אָמַר לוֹ מָה אַתָּה עוֹשֶׂה, אָמַר לוֹ אֲנִי עוֹשֶׂה עֲטָרָה לַמֶּלֶךְ, אָמַר לוֹ כָּל שֶׁאַתָּה יָכוֹל לִקְבֹּעַ בָּהּ אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת קְבַע, זְמָרַגְדִּין קְבַע, מַרְגָּלִיּוֹת קְבַע, לָמָּה, שֶׁעָתִיד לִנָּתֵן בְּרֹאשׁוֹ שֶׁל מֶלֶךְ. כָּךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, כָּל מַה שֶּׁאַתָּה יָכוֹל לְשַׁבֵּחַ אֶת יִשְׂרָאֵל, שַׁבֵּחַ. לְגַדְּלָן וּלְפָאֲרָן, פַּאֵר. לָמָּה, שֶׁאֲנִי עָתִיד לְהִתְפָּאֵר בָּהֶם, שֶׁנֶּאֱמַר (ישעיה מט, ג): וַיֹּאמֶר לִי עַבְדִּי אָתָּה יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר.
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).
רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר, אַף הַכְּתוּבִים חָלְקוּ כָּבוֹד לְיִשְׂרָאֵל, כְּמָה דְּתֵימָא (ויקרא א, ב): אָדָם כִּי יַקְרִיב מִכֶּם, אֲבָל כְּשֶׁהוּא בָּא לְדַבֵּר בְּדָבָר שֶׁל גְּנַאי, רְאֵה מַה כָּתוּב אָדָם מִכֶּם כִּי יִהְיֶה בְעוֹר בְּשָׂרוֹ אֵין כְּתִיב כָּאן אֶלָּא (ויקרא יג, ב): כִּי יִהְיֶה בְעוֹר בְּשָׂרוֹ. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר תַּרְתֵּין שִׁיטִין (דברים טו, ד): אֶפֶס כִּי לֹא יִהְיֶה בְךָ אֶבְיוֹן, כְּשֶׁהוּא בָּא לְדַבֵּר בְּדָבָר שֶׁל גְּנַאי כִּי לֹא יֶחְדַּל אֶבְיוֹן מִקִּרְבְּכֶם אֵין כְּתִיב כָּאן, אֶלָּא (דברים טו, יא): מִקֶּרֶב הָאָרֶץ. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר שִׁיטָה אַחֶרֶת, וְאֵלֶּה יַעַמְדוּ לְקַלֵּל אֶת הָעָם אֵין כְּתִיב כָּאן, אֶלָּא (דברים כז, יג): וְאֵלֶּה יַעַמְדוּ עַל הַקְּלָלָה, אֲבָל בַּבְּרָכָה כָּתוּב (דברים כז, יב): אֵלֶּה יַעַמְדוּ לְבָרֵךְ אֶת הָעָם, רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ וְרַבִּי אַמֵּי בְּשֵׁם רַבִּי אִלְעָאי אָמְרוּ, וְלֹא עוֹד אֶלָּא שֶׁכְּשֶׁהַפֻּרְעָנוּת בָּאָה לָעוֹלָם צַדִּיקִים כּוֹבְשִׁין אוֹתָהּ, שֶׁנֶּאֱמַר: וְאֵלֶּה יַעַמְדוּ עַל הַקְּלָלָה.
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.
אָמַר רַבִּי בֶּרֶכְיָה אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאָדָם זֶה, אָדָם, יְהֵא קָרְבָּנְךָ דּוֹמֶה לְקָרְבָּנוֹ שֶׁל אָדָם הָרִאשׁוֹן שֶׁהָיָה הַכֹּל בִּרְשׁוּתוֹ וְלֹא הִקְרִיב מִן הַגְּזֵלוֹת וּמִן הַחֲמָסִים, אַף אַתָּה לֹא תַקְרִיב מִן הַגְּזֵלוֹת וְלֹא מִן הַחֲמָסִים, וְאִם עָשִׂיתָ כֵן (תהלים סט, לב): וְתִיטַב לַה' מִשּׁוֹר פָּר.
[“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).
דָּבָר אַחֵר, אָדָם, זֶה לְשׁוֹן חִבָּה וּלְשׁוֹן אַחֲוָה וּלְשׁוֹן רֵעוּת, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לִיחֶזְקֵאל בֶּן אָדָם, בֶּן אֲנָשִׁים כְּשֵׁרִים, בֶּן צַדִּיקִים, בֶּן גּוֹמְלֵי חֲסָדִים, בֶּן שֶׁמְבַזִּין אֶת עַצְמָן עַל כְּבוֹדוֹ שֶׁל מָקוֹם וְעַל כְּבוֹדָן שֶׁל יִשְׂרָאֵל כָּל יָמָיו. דָּבָר אַחֵר, בֶּן אָדָם, לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ בָּשָׂר וָדָם שֶׁמָּרְדָה עָלָיו אִשְׁתּוֹ וּבָנָיו, עָמַד וּדְחָפָן מִבֵּיתוֹ וְהוֹצִיאָן לַחוּץ, לְאַחַר מִכָּאן שָׁלַח וְהֵבִיא בֵּן אֶחָד מֵאֶצְלָהּ אָמַר לוֹ בֶּן פְּלוֹנִי בּוֹא וְאַרְאֲךָ בֵּיתִי וּבֵית שְׁכוּנָתִי שֶׁיֵּשׁ לִי חוּץ מֵאִמְּךָ, כְּלוּם פִּחֵת כְּבוֹדִי וּשְׁכוּנָתִי אַף עַל פִּי שֶׁאִמְּךָ עוֹמֶדֶת מִבַּחוּץ, כָּךְ נִדְמֶה לִיחֶזְקֵאל בֶּן בּוּזִי הַכֹּהֵן, שֶׁנֶּאֱמַר (יחזקאל א, א): וַיְהִי בִּשְׁלשִׁים שָׁנָה בָּרְבִיעִי בַּחֲמִשָּׁה לַחֹדֶשׁ, (יחזקאל א, ג): הָיֹה הָיָה דְּבַר ה', זוֹ שִׁיטָה רִאשׁוֹנָה, וּבַשְּׁנִיָּה הוּא אוֹמֵר (יחזקאל א, ד): וְהִנֵּה רוּחַ סְעָרָה בָּאָה מִן הַצָּפוֹן, מֵאַחַר שֶׁהֶרְאָהוּ כָּל הַמֶּרְכָּבָה אָמַר לוֹ בֶּן אָדָם זֶהוּ כְּבוֹדִי שֶׁהִגְבַּהְתִּי אֶתְכֶם לְמַעְלָה מֵאֻמּוֹת הָעוֹלָם, כְּלוּם פִּחֵת כְּבוֹדִי וּבֵית שְׁכִינָתִי לָכֶם, שֶׁנֶּאֱמַר (יחזקאל מג, יא): וְאִם נִכְלְמוּ מִכֹּל אֲשֶׁר עָשׂוּ צוּרוֹת הַבַּיִת וּתְכוּנָתוֹ וּמוֹצָאָיו וּמוֹבָאָיו, שֶׁמָּא תֹּאמַר אֵין לִי מִי שֶׁעוֹבֵד אוֹתִי, כְּבָר יֵשׁ לִי לְפָנַי אַרְבַּע מֵאוֹת וְתִשְׁעִים וְשִׁשָּׁה אֲלָפִים שֶׁל מַלְאֲכֵי הַשָּׁרֵת שֶׁהֵם עוֹמְדִים וּמְקַדְּשִׁים שְׁמִי הַגָּדוֹל בְּכָל יוֹם תָּמִיד מִיצִיאַת הַחַמָּה וְעַד שְׁקִיעָתָהּ וְאוֹמְרִים קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ, מִשְׁקִיעַת הַחַמָּה וְעַד יְצִיאָתָהּ וְאוֹמְרִים (יחזקאל ג, יב): בָּרוּךְ כְּבוֹד ה' מִמְּקוֹמוֹ, וְאֵין צָרִיךְ לוֹמַר שִׁבְעִים לָשׁוֹן שֶׁבָּאָרֶץ, מִפְּנֵי מָה אַתֶּם עוֹשִׂים דְּבָרִים הַמְכֹעָרִים, דְּבָרִים שֶׁאֵינָן רְאוּיִן מַכְעִיסִין אֶתְכֶם בַּיִּסּוּרִים הַבָּאִים עֲלֵיכֶם, אֲבָל מָה אֶעֱשֶׂה הֲרֵינִי עוֹשֶׂה לְמַעַן שְׁמִי הַגָּדוֹל שֶׁנִּקְרָא עֲלֵיכֶם, שֶׁנֶּאֱמַר (יחזקאל כ, יד): וָאַעַשׂ לְמַעַן שְׁמִי לְבִלְתִּי הֵחֵל וגו'.
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).
אָדָם כִּי יַקְרִיב מִכֶּם (ויקרא א, ב), לָמָּה לֹא נֶאֱמַר אִישׁ כְּמוֹ שֶׁנֶּאֱמַר לְהַלָּן (שמות יב, ג): דַּבֵּר אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל אִישׁ כִּי יַקְרִיב, אַף כָּאן יֹאמַר הַכָּתוּב וְיִקְחוּ לָכֶם אִישׁ בָּקָר אוֹ צֹאן, לָמָּה נֶאֱמַר אָדָם, לְהָבִיא אֶת הַגֵּר. מִכֶּם, פְּרַט לְגוֹי שֶׁהוּא מֵבִיא עוֹלָה. אָמַר רַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל שִׁבְעָה דְבָרִים הִתְקִינוּ בֵּית דִּין הַגָּדוֹל וְזֶה אֶחָד מֵהֶם, גּוֹי שֶׁהֵבִיא עוֹלָתוֹ מִמְּדִינַת הַיָּם, אִם הֵבִיא נְסָכִים עִמָּהּ קְרֵיבִין נְסָכִים מִשֶּׁלּוֹ, וְאִם לָאו קְרֵיבִין מִשֶּׁל צִבּוּר, וּתְנַאי בֵּית דִּין הוּא כֹּהֵן גָּדוֹל שֶׁמֵּת מִנְחָתוֹ קְרֵבָה מִשֶּׁל צִבּוּר, רַבִּי יְהוּדָה אוֹמֵר מִשֶּׁל יוֹרְשִׁים, וּשְׁלֵמָה הָיְתָה קְרֵבָה עַל הַמֶּלַח וְעַל הָעֵצִים. אָמַר רַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל פַּעַם אַחַת הָיִיתִי מְהַלֵּךְ בַּדֶּרֶךְ מְצָאַנִי אָדָם אֶחָד וְהָיָה בָּא אֵלַי כְּבָא עַל חֲבֵרוֹ בִּזְרוֹעַ, אָמַר לִי אַתֶּם אוֹמְרִים שִׁבְעָה נְבִיאִים עָמְדוּ לְאֻמּוֹת הָעוֹלָם וְהֵן מְעִידִין בָּהֶן וְיוֹרְדִין לַגֵּיהִנֹּם. אָמַרְתִּי לוֹ בְּנִי כָּךְ מִשִּׁבְעָה דוֹרוֹת וָאֵילָךְ יְכוֹלִים אֻמּוֹת הָעוֹלָם לוֹמַר לֹא נִתְּנָה לָנוּ תּוֹרָה וַעֲדַיִן לֹא הֵעִידוּ בָּנוּ, מִפְּנֵי מָה אָנוּ יוֹרְדִין לַגֵּיהִנֹּם. אָמַרְתִּי לוֹ בְּנִי כָּךְ שָׁנוּ חֲכָמִים בַּמִּשְׁנָה גֵּר שֶׁבָּא לְהִתְגַיֵּיר פּוֹשְׁטִין לוֹ יַד לְהַכְנִיסוֹ תַּחַת כַּנְפֵי הַשְּׁכִינָה, מִכָּאן וָאֵילָךְ גֵּרֵי הַדּוֹר מְעִידִין בַּדּוֹר. מִן הַבְּהֵמָה מִן הַבָּקָר וגו', אִם נֶאֱמַר מִן הַבְּהֵמָה, לָמָּה נֶאֱמַר מִן הַבָּקָר וּמִן הַצֹּאן, מִכָּאן אָמְרוּ מְקַבְּלִים מִינֵי זְבָחִים מֵרִשְׁעֵי יִשְׂרָאֵל כְּדֵי לְהַכְנִיסָן תַּחַת כַּנְפֵי הַשְּׁכִינָה, חוּץ מִן הַמּוּמָר וְהַמְנַסֵּךְ אֶת הַיַּיִן וּמְחַלֵּל שַׁבָּתוֹת בְּפַרְהֶסְיָא.
“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.
מִן הַבָּקָר וּמִן הַצֹּאן, בָּרוּךְ הַמָּקוֹם שֶׁסָּפַר עַצְמוֹ עִם הַצַּדִּיקִים הָרִאשׁוֹנִים, אָדָם הֶעֱלָה שׁוֹר עַל גַּבֵּי הַמִּזְבֵּחַ, שֶׁנֶּאֱמַר (תהלים סט, לב): וְתִיטַב לַה' מִשּׁוֹר פָּר, נֹחַ קִיֵּם מַה שֶּׁכָּתוּב בַּתּוֹרָה, שֶׁנֶּאֱמַר (בראשית ח, כ): וַיִּבֶן נֹחַ מִזְבֵּחַ לַה', אַבְרָהָם קִיֵּם אֶת הַתּוֹרָה כֻּלָּה, שֶׁנֶּאֱמַר (בראשית כו, ה): עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם וגו', שֶׁהוּא עָשָׂה קָרְבָּן וְהִקְרִיב אַיִל, יִצְחָק קִיֵּם מַה שֶּׁכָּתוּב בַּתּוֹרָה וְהִשְׁלִיךְ עַצְמוֹ לִפְנֵי אָבִיו כְּשֶׂה זָבוּחַ. יַעֲקֹב קִיֵּם מַה שֶּׁכָּתוּב בַּתּוֹרָה, שֶׁנֶּאֱמַר (בראשית לה, ד): וַיִּתְּנוּ אֶל יַעֲקֹב אֵת [כל] אֱלֹהֵי הַנֵּכָר וגו'. יְהוּדָה קִיֵּם מַה שֶּׁכָּתוּב בַּתּוֹרָה, שֶׁנֶּאֱמַר (בראשית לח, ח): בֹּא אֶל אֵשֶׁת אָחִיךָ וגו'. יוֹסֵף קִיֵּם מַה שֶּׁכָּתוּב בַּתּוֹרָה, שֶׁנֶּאֱמַר (שמות כ, יב יג): כַּבֵּד אֶת אָבִיךָ וגו' לֹא תִרְצָח לֹא תִנְאָף לֹא תִגְנֹב לֹא תַעֲנֶה לֹא תַחְמֹד, עַד שֶׁלֹּא נִתְּנָה תּוֹרָה לָהֶם וְהֵם עָשׂוּ אוֹתָהּ מֵאֲלֵיהֶן, לְפִיכָךְ אֲהֵבָם הַקָּדוֹשׁ בָּרוּךְ הוּא אַהֲבָה גְּמוּרָה וְהִשְׁוָה אֶת שְׁמָם לִשְׁמוֹ הַגָּדוֹל, עֲלֵיהֶם הוּא אוֹמֵר (תהלים קיט, א): אַשְׁרֵי תְמִימֵי דָּרֶךְ הַהוֹלְכִים בְּתוֹרַת ה', וְאָמַר (דברים לב, ד): הַצּוּר תָּמִים פָּעֳלוֹ, וְאָמַר (תהלים יח, לא): הָאֵל תָּמִים דַּרְכּוֹ.
“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).
וְשָׁחַט אֶת בֶּן הַבָּקָר וגו' וּבָאַיִל הוּא אוֹמֵר (ויקרא א, יא): צָפֹנָה לִפְנֵי ה', אָמְרוּ בְּשָׁעָה שֶׁעָקַד אַבְרָהָם אָבִינוּ אֶת יִצְחָק בְּנוֹ הִתְקִין הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁנֵי כְבָשִׂים, אֶחָד שֶׁל שַׁחֲרִית וְאֶחָד שֶׁל עַרְבִית, וְכָל כָּךְ לָמָּה, שֶׁבְּשָׁעָה שֶׁהָיוּ יִשְׂרָאֵל מַקְרִיבִין תָּמִיד עַל גַּבֵּי הַמִּזְבֵּחַ וְקוֹרִין אֶת הַמִּקְרָא הַזֶּה צָפֹנָה לִפְנֵי ה', זוֹכֵר הַקָּדוֹשׁ בָּרוּךְ הוּא עֲקֵדַת יִצְחָק, מְעִידַנִי עָלַי אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ, בֵּין גּוֹי בֵּין יִשְׂרָאֵל בֵּין אִישׁ בֵּין אִשָּׁה בֵּין עֶבֶד בֵּין אָמָה, קוֹרִין אֶת הַמִּקְרָא הַזֶּה, צָפֹנָה לִפְנֵי ה', זוֹכֵר הַקָּדוֹשׁ בָּרוּךְ הוּא עֲקֵדַת יִצְחָק, שֶׁנֶּאֱמַר: צָפֹנָה לִפְנֵי ה'. דָּבָר אַחֵר, צָפֹנָה לִפְנֵי ה', כְּנֶגֶד מַעֲשֵׂיהֶם שֶׁל אַבְרָהָם יִצְחָק וְיַעֲקֹב שֶׁהֵם צְפוּנִים לְפָנָיו, וּמִנַּיִן שֶׁהַלָּשׁוֹן הַזֶּה הוּא לְשׁוֹן צָפֹנָה, שֶׁנֶּאֱמַר (שיר השירים ז, יד): חֲדָשִׁים גַּם יְשָׁנִים דּוֹדִי צָפַנְתִּי לָךְ, אַבְרָהָם יִצְחָק וְיַעֲקֹב יְשָׁנִים, עַמְרָם בֶּן קְהָת וְכָל הַכְּשֵׁרִים שֶׁהָיוּ בְּמִצְרַיִם, חֲדָשִׁים, שֶׁנֶּאֱמַר: חֲדָשִׁים גַּם יְשָׁנִים, חֲבוּרָתוֹ שֶׁל משֶׁה וַחֲבוּרָתוֹ שֶׁל יְהוֹשֻׁעַ וַחֲבוּרָתוֹ שֶׁל דָּוִד וְשֶׁל חִזְקִיָּה יְשָׁנִים, חֲבוּרָתוֹ שֶׁל עֶזְרָא וְשֶׁל הִלֵּל וְשֶׁל רַבִּי יוֹחָנָן בֶּן זַכַּאי וְשֶׁל רַבִּי מֵאִיר וַחֲבֵרָיו, חֲדָשִׁים, וַעֲלֵיהֶם הוּא אוֹמֵר: חֲדָשִׁים גַּם יְשָׁנִים.
“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.”
בַּשּׁוֹר הוּא אוֹמֵר (ויקרא א, ט): וּכְרָעָיו יִרְחַץ בַּמָּיִם וְהִקְטִיר, וּבָאַיִל הוּא אוֹמֵר (ויקרא א, יג): וְהַקֶּרֶב וְהַכְּרָעַיִם יִרְחַץ בַּמָּיִם וְהִקְרִיב, מַה בֵּין אַיִל לְשׁוֹר, שׁוֹר חָסֵר שְׁתִי וָעֵרֶב אַיִל אֵין חָסֵר שְׁתִי וָעֵרֶב. אָמְרוּ חֲכָמִים לָמַדְנוּ הַקְרָבָה לְשׁוֹר מִן הָאַיִל, וְהַקְרָבָה לָאַיִל מִן הַשּׁוֹר, אָמַר לָהֶם רַבּוֹתַי עָפָר אֲנִי תַּחַת כַּפּוֹת רַגְלֵיכֶם אוֹמַר לִפְנֵיכֶם דָּבָר אֶחָד, אָמְרוּ לוֹ אֱמֹר, אָמַר לָהֶם רַבּוֹתַי שְׁנֵים עָשָׂר נְשִׂיאִים עָמְדוּ לַחֲנֻכַּת הַמִּזְבֵּחַ לָזֶה עוֹלָה וְלָזֶה עוֹלָה, לָזֶה חַטָּאת וְלָזֶה חַטָּאת, [לזה אשם ולזה אשם], לָזֶה זֶבַח שְׁלָמִים וְלָזֶה זֶבַח שְׁלָמִים, וְנֶאֱמַר לְהַלָּן הַקְרָבָה בְּשׁוֹר וָאַיִל וְכָאן נֶאֱמַר הַקְרָבָה בְּאַיִל וְלֹא נֶאֱמַר בְּשׁוֹר, כְּדֵי שֶׁלֹּא יֹאמַר אָדָם בְּעַצְמוֹ אֵלֵךְ וְאֶעֱשֶׂה דְבָרִים מְכֹעָרִים דְּבָרִים שֶׁאֵינָן רְאוּיִין אָבִיא שׁוֹר שֶׁיֵּשׁ בּוֹ בָּשָׂר הַרְבֵּה וְאַעֲלֶה לְגַבֵּי מִזְבֵּחַ וַהֲרֵינִי עִמּוֹ בְּרַחֲמִים וּמְקַבְּלֵנִי בִּתְשׁוּבָה, לְכָךְ נֶאֱמַר הַקְרָבָה בְּאַיִל וְלֹא נֶאֱמַר הַקְרָבָה בְּשׁוֹר.
“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)..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.’
“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.