“This is the law of the peace offering that one sacrifices to the Lord” (Leviticus 7:11). “If he sacrifices it as a thanks offering, he shall sacrifice with the thanks offering unleavened loaves mixed with oil, and unleavened wafers smeared with oil, and loaves of boiled fine flour, mixed with oil” (Leviticus 7:12). “This is the law of the peace offering that one sacrifices to the Lord.” That is what the verse says: “One who slaughters a thanks offering honors Me” (Psalms 50:23). It is not written here “One who slaughters a sin offering,” or “one who slaughters a guilt offering,” but rather, “one who slaughters a thanks offering.” Why? A sin offering comes due to a sin and a guilt offering comes due to a sin. A thanks offering does not come due to a sin, “if he sacrifices it as a thanks offering.” Another matter, “one who slaughters a thanks offering honors Me,” this is Akhan, who slaughtered his evil inclination in confession. “Joshua said to Akhan: My son, please give glory [to the Lord, God of Israel, and confess to Him]… Akhan answered Joshua [and he said: Indeed, I have sinned against the Lord, God of Israel; such and such I have done]” (Joshua 7:19–20). “And for one who sets his path” (Psalms 50:23); he showed the penitents the path [of repentance]. That is what is written: “The sons of Zeraḥ: Zimri, Eitan, Heiman, Kalkol, and Darda; all of them were five” (I Chronicles 2:6). Zimri – Rabbi Yehoshua ben Levi said: This is Akhan, as he performed the act of Zimri.1In addition to the sin of taking from the prohibited spoils of Jericho (see Joshua 7:1), Akhan sinned in the realm of forbidden sexual relations (see Sanhedrin 44a), as did Zimri (see Numbers 25:14). The Rabbis say: It is because Israel was pruned [nizmeru] on his account.2Thirty-six soldiers were killed in the first war with Ai due to Akhan’s sin. Eitan – this is Abraham our patriarch, based on: “A contemplation by Eitan the Ezrahite” (Psalms 89:1).3The Sages identify Eitan the Ezrahite with Abraham. See Bava Batra 15a. Heiman – this is Moses, as it is stated: “In all My household he is trusted [ne’eman]” (Numbers 12:7). Rabbi Shmuel bar Naḥman said: This is Akhan, based on: “Indeed [omna], I have sinned” (Joshua 7:20). Kalkol – this is Joseph, based on: “Joseph sustained [vaykhalkel]” (Genesis 47:12). Darda – this is the generation [dor] of the wilderness, which was full of knowledge [de’a]. “All of them were five” – do we not know that all of them were five? Rather, it teaches that even Akhan was with them in the World to Come. Likewise, Joshua said: “May the Lord sully you on this day” (Joshua 7:25); this day you are sullied, but you are not sullied in the future.
Another matter, “one who slaughters a thanks offering honors Me [yekhabedaneni]” (Psalms 50:23). Rabbi Huna in the name of Rabbi Aḥa: It is not written here yekhabedeni, but rather, yekhabedaneni,4The extra nun is expounded to mean that the honor is doubled. honor upon honor. Alternatively, “one who slaughters a thanks offering honors Me [yekhabedaneni]” – Rabbi Berekhya in the name of Rabbi Abba bar Kahana: It is not written here honored Me [kebedani], but rather, honors Me [yekhabedaneni]; he honored Me in this world, he will honor Me in the World to Come. “And for one who sets his path” (Psalms 50:23), these are the ones who remove obstacles from the paths.5They are rewarded, as the verse concludes: “I will show him the salvation of God.” Alternatively, “and for one who sets his path,” these are the teachers of Bible and the teachers of Mishna, who faithfully teach the children. Alternatively, “and for one who sets his path,” Rabbi Yosei ben Rabbi Yehuda in the name of Rabbi Menaḥem ben Rabbi Yosei: These are the storekeepers who sell tithed produce to the public. Alternatively, “and for one who sets his path,” these are the ones who kindle lamps to provide light for the public, as Rabbi Shimon ben Lakish said: Saul merited the kingdom only because his grandfather would kindle lamps for the public. They said: There were dark alleyways from his house to the study hall, and he would kindle lamps in them to thereby provide light for the public. One verse says: “Ner begot Kish” (I Chronicles 8:33), and one verse says: “Kish son of Aviel” (I Samuel 9:1). How so? Aviel was his name, but because he would kindle lamps [nerot] for the public, he merited and he was called Ner.
Another matter, “and for one who sets [vesam] his path” – Rabbi Yanai said: It is written vesham,6The word vesam is written with a sin, which can also be read as a shin, such that the word is vesham. [indicating] that one who assesses [deshayem] his path, his value is great. There was an incident involving Rabbi Yanai who was walking along the way, and he saw a certain person who was exceedingly distinguished in dress.7Rabbi Yanai mistook him for a Torah scholar based on his appearance. He said to him: ‘Would the Rabbi [agree to] be received as a guest with us?’ He said to him: ‘Yes.’ He took him into his house and gave him food and drink. He tested him in Bible, but did not find him knowledgeable; in Mishna, but did not find him knowledgeable; in agadda, but did not find him knowledgeable; in Talmud, but did not find him knowledgeable. He said to him: ‘Take and recite the blessing.’8Take a cup of wine and recite Grace after Meals. He said to him: ‘Let Yanai recite the blessing in his house.’ He said to him: ‘Are you able to repeat what I say to you?’ He said to him: ‘Yes.’ He said to him: ‘Say, the dog ate Yanai’s piece of bread.’ [The guest] stood and grabbed [Rabbi Yanai] and said to him: ‘My inheritance is with you and you are preventing me from it.’ He said: ‘In what sense is your inheritance with me?’ He said to him: ‘One time, I was passing before a school and I heard the voices of the children saying: “Moses commanded us Torah, the inheritance of the congregation of Jacob” (Deuteronomy 33:4). “The inheritance of the congregation of Yanai” is not written here, but rather “the congregation of Jacob.”’9The guest was saying to Rabbi Yanai that he had just as much a stake in the Torah as the Torah scholars, and by calling him a dog Rabbi Yanai was denying him that right (Matnot Kehuna). He said to him: ‘Why did you merit to eat at my table?’ He said to him: ‘In all my days, I never heard a bad word and related it to its subject, and I never saw two [people] quarreling with one another and did not make peace between them.’ He said: ‘You have so much civility to your credit, and I called you a dog?’ He applied in his regard: “And for one who sets his path” – one who assesses his path, his value is great. As Rabbi Yishmael bar Rav Naḥman said: Civility preceded the Torah by twenty-six generations. That is what is written: “To guard the path to the tree of life” (Genesis 3:24). “Path,” this is civility, and then “the tree of life,” this is the Torah. “I will show him the salvation of God” (Psalms 50:23), Rabbi Abahu said: This is one of the verses in which the salvation of the Holy One blessed be He is the salvation of Israel: “It is for You to save us” (Psalms 80:3).10The verse is understood here to mean: Our salvation is Yours.
Rabbi Pinḥas said: This is analogous to a king whose sharecroppers and the members of his household came to honor him. One came to honor him and [the king] said: ‘Who is that?’ They said to him: ‘He is your sharecropper.’ He said to them: ‘Take his tribute.’ Another came to honor him and he said: ‘Who is this?’ They said to him: ‘He is a member of your household.’ ‘Take his tribute.’ Another came, and he said: ‘Who is this?’ They said to him: ‘He is neither your sharecropper nor a member of your household, but nonetheless, he came to honor you.’ He said: ‘Give him a chair and let him sit on it.’11Since he was not coming out of a sense of duty but just to honor the king, the king accorded him honor as well. So too, a sin offering comes due to a sin and a guilt offering comes due to a sin. A thanks offering does not come due to a sin, “if he sacrifices it as a thanks offering” (Leviticus 7:12).
Another matter, “if he sacrifices it as a thanks offering” – that is what the verse said: “A fool proclaims his guilt” (Proverbs 14:9). Rabbi Yudan said: The fool articulates his guilt with his mouth and says: ‘Is it not a sin offering that I am liable to bring? Is it not a guilt offering that I am liable to bring?’12He minimizes his sin by saying that he is merely required to bring an offering and all is fine. Rabbi Yudan said in the name of Rabbi Levi: These are people who conduct themselves permissively with maidservants in this world13They engage in sexual relations with maidservants, reasoning that at most they will bring the required offering and be forgiven. and the Holy One blessed be He hangs them by the crown of their heads in the future. That is what is written: “Indeed, God will crush the heads of His enemies, hairy skulls of those walking in their guilt” (Psalms 68:22). All the people will say: Let that person go in his sin, let that person go in his sin. Another matter, “a fool proclaims his guilt,” this is one who brings his offering but does not gain atonement. What shall he do? He shall go to the tribe of Levi, in whose regard it is written: “He will sit refining and purifying silver and he will purify the sons of Levi…[and they will be for the Lord, presenters of an offering in righteousness]” (Malachi 3:3). “But among the upright there is good will” (Proverbs 14:9), this is one who brings an offering not because of a sin; “if he sacrifices it as a thanks offering.”
Rabbi Elazar and Rabbi Yosei bar Ḥanina, Rabbi Elazar said: The descendants of Noah sacrificed peace offerings. Rabbi Yosei bar Ḥanina said: The descendants of Noah sacrificed [only] burnt offerings. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: “Abel, he too brought from the firstborn of his flock and the choicest of them [meḥelvehen]” (Genesis 4:4), an item whose fat [ḥelev] is offered [on the altar].14This is a peace offering, as opposed to a burnt offering, which is burned in its entirety on the altar. Although Abel preceded Noah, his case is brought as precedent because the expression “descendants of Noah” is a general expression for anyone other than Israel. What does Rabbi Yosei bar Ḥanina do with this? He will interpret it as the choicest of them.15Rabbi Ḥanina argues that the reference is not to a peace offering, but to a burnt offering from the fattest of the flock. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: “He sent the young men of the children of Israel and they offered burnt offerings and they slaughtered peace offerings [shelamim]” (Exodus 24:5).16Since this occurred before the giving of the Torah, the children of Israel were no different than other descendants of Noah, and yet the verse states that they slaughtered peace offerings. What does Rabbi Yosei bar Ḥanina do with this? He interprets it in accordance with the one who said: They were complete [shelemim] with their hides, without flaying and quartering. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: “Yitro, father-in-law of Moses, took a burnt-offering and feast offerings to God” (Exodus 18:12). What does Rabbi Yosei bar Ḥanina do with this? He interprets it in accordance with the one who said: Yitro converted after the giving of the Torah.17Thus, he interprets the entire incident recorded in Exodus chapter 18 as having occurred after the giving of the Torah. Since Yitro converted, he was no longer a descendant of Noah, but rather, a full-fledged Jew. Rabbi Ḥiyya and Rabbi Yanai disagreed: One said Yitro converted after the giving of the Torah, and one said Yitro converted before the giving of the Torah. Rabbi Huna said: They do not disagree.18Their dispute is not primarily regarding the timing of Yitro’s visit, but rather an outgrowth of the dispute regarding the type of offering sacrificed by the descendants of Noah. The one who said Yitro converted before the giving of the Torah holds in accordance with the one who said the descendants of Noah sacrificed peace offerings. The one who said Yitro converted after the giving of the Torah holds in accordance with the one who said the descendants of Noah sacrificed burnt offerings. This supports Rabbi Yosei bar Ḥanina: “Awake, north, and come, south” (Song of Songs 4:16). “Awake, north,” this is the burnt offering that is slaughtered in the north.19It is slaughtered in the northern part of the Temple courtyard. Why is it called to “awake”? It is a matter that was asleep and awakened.20The patriarchs had sacrificed burnt offerings. During their stay in Egypt they were not sacrificed. With the giving of the Torah they were awakened in the sense that the Israelites were commanded to renew their sacrifices. “Come, south,” this is the thanks offering that is slaughtered in the south. Why is it called to “come”? It is because it is an innovation. The verse, too, supports Rabbi Yosei bar Ḥanina: “This is the law of the burnt offering, it is the burnt offering” (Leviticus 6:2) that the descendants of Noah sacrificed.21The midrash interprets the extraneous phrase “it is the burnt offering” to mean that it is a type of offering already known to the world. But when it comes to the peace offering: “This is the law of the peace offering” (Leviticus 7:11). It is not written here “that they sacrificed to the Lord,” but rather: “That one will sacrifice to the Lord” (Leviticus 7:11), from now on. How does Rabbi Elazar interpret the verse of Rabbi Yosei bar Ḥanina: “Awake, north”? When the exiles situated in the north awaken, they will come and encamp in the south, as it is stated: “Behold, I will bring them from the land of the north” (Jeremiah 31:7). When Gog, who is situated in the north, will awaken, he will come and fall in the south, just as it says: “I will lead you astray and I will entice you and I will cause you to ascend from the ends of the north” (Ezekiel 39:2). The messianic king, who is situated in the north, will come and build the Temple, which is situated in the south. That is what is written: “I roused one from the north and he came from the rising sun” (Isaiah 41:25). Rabbi Yosei said in the name of Rabbi Binyamin bar Levi: Because in this world, when the south wind blows the north wind does not blow, and when the north wind blows the south wind does not blow; but in the World to Come, the Holy One blessed be He says: ‘I will bring a rare wind that will blow in two directions.’ That is what is written: “I will say to the north: Give, and to the south: Do not withhold; bring My sons from afar and My daughters from the ends of the earth” (Isaiah 43:6). Rabbi Yoḥanan said: The Torah taught you proper etiquette, that a bridegroom does not enter the wedding canopy until the bride gives him permission. That is what is written: “Let my beloved come to his garden, and eat his delicious fruits” (Song of Songs 4:16),22This is the continuation of the verse in Song of Songs cited above, and that is why this part of the midrash appears. and then: “I came to my garden, my sister, my bride” (Song of Songs 5:1).
Rabbi Pinḥas, Rabbi Levi, and Rabbi Yoḥanan in the name of Rabbi Menaḥem of Galya: In the future, all the offerings will be abolished but the thanks offering will not be abolished. All the prayers will be abolished, but the thanksgiving [prayer] will not be abolished. That is what is written: “The sound of gladness and the sound of joy, the sound of a groom and the sound of a bride, the sound of those who say: Give thanks to the Lord of hosts…” (Jeremiah 33:11), this is the thanksgiving [prayer]; “bringing thanks offerings to the House of the Lord” (Jeremiah 33:11), this is the thanks offering. Likewise, David says: “I will fulfill the vows I made to You; I will pay thanks [todot] to You” (Psalms 56:13). Toda is not written here, but todot,23Toda is singular whereas todot is plural. thanksgiving and a thanks offering.
Rabbi Aḥa said: This is analogous to a ruler who entered a province and many groups of bandits were with him.24The bandits had been apprehended and were in chains. One [citizen] said to another: ‘How fearsome is this ruler!’ That one said to him: ‘Your loyalty is good, so you have nothing to fear from him.’ So too, when Israel heard the portion of the offerings, they were afraid.25There were offerings for many sins, particularly for those violated unwittingly. Moses said to them: ‘Fear not. Engage in Torah study and you need not fear any of these.’ That is what is written: “This is the Torah for the burnt offering, for the meal offering, [and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering]” (Leviticus 7:37). Why is the peace offering last? Because it has many types. Rabbi Simon said: This dish of mixed fruits and nuts is served last. Why? It is because it has many types. So too, why is the peace offering last? Because it has many types: Blood and fats to the altar, the breast and the thigh to the priest, the hide and the flesh to the owners. Rabbi Shimon says: One who is complete [shalem] brings a peace offering [shelamim], but one in acute mourning26This is one whose relative died that day but has not yet been buried. does not bring a peace offering.
Rabbi Shimon ben Yoḥai said: Great is peace, as all blessings are included in it. “The Lord gives strength to His people; the Lord will bless His people with peace” (Psalms 29:11). Ḥizkiya said two [statements]. Ḥizkiya said: Peace is great, as in the regard of all themitzvot, it is written: “If you see…if you encounter” (Exodus 23:4–5); “if…will happen” (Deuteronomy 22:6). If a mitzva happens to present itself to you, you are obligated to perform it, and if not, you are not obligated to perform it. However, here, “seek peace and pursue it” (Psalms 34:15), seek it in your place and pursue it elsewhere. Ḥizkiya said another: Peace is great, as regarding all the journeys it is written: “They traveled…they encamped” (Numbers 33:5);27Both verbs are written in the plural: Vayisu, vayaḥanu. they traveled in dispute and they encamped in dispute. When they all came before Mount Sinai, they all became a single encampment. That is what is written: “Israel encamped [vayiḥan] there” (Exodus 19:2). It is not written here “Israel encamped [vayaḥanu]there,” but rather “Israel encamped [vayiḥan]there.”28The verb is singular rather than plural. The Holy One blessed be He said: ‘This is the moment that I am giving the Torah to My children.’ Bar Kappara said three. Bar Kappara said: Great is peace, as the verses presented matters of falsehood in the Torah in order to institute peace between Abraham and Sarah. That is what is written: “After my withering, will I have youth, and my lord is old?” (Genesis 18:12). But to Abraham He did not say so, but rather: “And I have grown old” (Genesis 18:13).29When God reported Sarah’s statement to Abraham, He did not tell him that she had said that he was old, but rather that she had said she was old. Bar Kappara said another: Great is peace, as the verse employed expressions of falsehood in the prophets in order to institute peace between a man and his wife, as it is stated: “Behold now, you are barren and have not given birth; but you will conceive, and you will give birth to a son” (Judges 13:3). But to Mano’aḥ, he did not say so, but rather, “The angel of the Lord said to Mano'ah: From everything that I said to the woman let her beware” (Judges 13:13). In any case, she requires medicine.30He did not refer to her as barren, which might have resulted in her husband looking down on her, but merely said that she required treatment in order to conceive, and therefore she should follow his instructions. Bar Kappara said another: Great is peace. If the supernal beings who do not have jealousy, hatred, rivalry, strife, quarrels, dispute, or the evil eye require peace – that is what is written: “He makes peace in His heights” (Job 25:2); the earthly beings, who have all these traits, all the more so. Rabban Shimon ben Gamliel said: Great is peace, as the verses employed expressions of falsehood in the Torah in order to institute peace between Joseph and his brothers. That is what is written: “So say to Joseph: Please, forgive [the transgression of your brothers and their sin as they did evil to you]” (Genesis 50:17),31Joseph’s brothers sent a message to him in the name of their father Jacob asking that he forgive them, although the verses never state that Jacob actually said this. and we do not find that Jacob commanded anything. Rabbi Yosei HaGelili said: Great is peace as, even in times of war, one opens only with peace. That is what is written: “When you approach a city to wage war against it, [you shall call to it for peace]” (Deuteronomy 20:10). Rabbi Yudan ben Rabbi Yosei said: Great is peace, as the name of the Holy One blessed be He is called peace. That is what is written: “He called it: The Lord is peace” (Judges 6:24). Rabbi Tanḥum bar Yudan said: From here [it may be derived] that it is prohibited for a person to ask after the welfare of another32While employing the term “peace”, which has been established to be a name of God. in a filthy place. Rabbi Yishmael taught: Great is peace, as the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife.33The reference is to the ritual of the sota (see Numbers 5:11–31), which involves erasing the name of God. The purpose of the ritual is to restore trust and peace between man and wife. Rabbi Meir would sit and lecture on Shabbat at night. There was a certain woman who would stand there and listen to him teaching the lecture, and she would wait until he concluded the lecture. [Once,] she went home and found the lamps extinguished. Her husband said to her: ‘Where were you?’ She said to him: ‘I was sitting and listening to the voice of the lecturer.’ He said to her: ‘Such and such shall befall me; you will not enter here until you go and spit in the face of that lecturer.’ She remained outside the first, second, and third weeks. Her neighbors said to her: ‘Are you still angry with one another? We will come with you to the lecturer.’ When Rabbi Meir saw them, he saw through the Divine Spirit. He said to them: ‘Is there a woman among you who is proficient in chanting to heal the eye?’34It was common for people to utter incantations to treat certain medical conditions. The individual employing the incantation would also spit. Her neighbors said to her: ‘Go now and spit in his face and release your husband of his vow.’ When she sat before him, she feared him. She said to him: ‘Rabbi, I am not proficient in chanting to heal the eye.’ He said to her: ‘Even so, spit in my face seven times, and I will be relieved.’ She did so. He said to her: ‘Go say to your husband: You said one time, but I spat seven times.’ His students said to him: ‘Rabbi, should the Torah be demeaned in this way? Should you not have said to one of us to chant for you?’ He said to them: ‘Is it not sufficient for Meir to be like his Maker, as Rabbi Yishmael taught: Great is peace, as the the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife.’ Rabbi Shimon ben Ḥalafta said: Great is peace, as when the Holy One blessed be He created His world He made peace between the supernal and the earthly. On the first day, He created part of the supernal and part of the earthly [realms]. That is what is written: “In the beginning, God created the heavens and the earth” (Genesis 1:1). On the second, He created from the supernal [realm]. That is what is written: “Let there be a firmament” (Genesis 1:6). On the third, He created from the earthly [realm]. That is what is written: “Let the water be gathered” (Genesis 1:9). On the fourth, from the supernal [realm]: “Let there be lights in the firmament of the heavens” (Genesis 1:14). On the fifth, He created from the earthly [realm]: “God said: Let the water swarm” (Genesis 1:20). On the sixth, He came to create man. He said: If I create him from the supernal, the supernal will be more numerous than the earthly by one creation. If I create him from the earthly, the earthly will be more numerous than the supernal by one creation. What did He do? He created him from the supernal and from the earthly. That is what is written: “The Lord God formed man of dust from the ground” (Genesis 2:7); from the earthly, “and breathed into his nostrils the breath of life” (Genesis 2:7); from the supernal. Rabbi Mani of She’av and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Great is peace, as all the blessings, goodness, and consolations that the Holy One blessed be He brings upon Israel conclude with peace. In the recitation of Shema: Who spreads a canopy of peace; in prayer: He who makes peace; in the Priestly Benediction: “And grant you peace” (Numbers 6:26).35In the blessings surrounding the recitation of Shema, in the Amida prayer, and in the Priestly Benediction, the theme of the final blessing is peace. I have [provided sources] only in blessings; from where is it derived regarding offerings? “This is the Torah for the burnt offering, for the meal offering, and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering” (Leviticus 7:37). I have only regarding the general; where is it derived in specific?36The previous source cited regarding offerings is a verse that mentions all of the offerings. Where is this expressed within the particular discussions of each offering? “This is the law of the burnt offering” (Leviticus 6:2); “This is the law of the meal offering” (Leviticus 6:7); “This is the law of the sin offering” (Leviticus 6:18); “This is the law of the guilt offering” (Leviticus 7:1); “This is the law of the peace offering” (Leviticus 7:11).37The particular laws of peace offerings are discussed after those of the other types of offerings. I have [provided a source] only regarding individual offerings; from where is it derived regarding communal offerings? The verse states: “These you shall offer to the Lord in your appointed times” (Numbers 29:39), and it concludes with peace offerings.38The full text of the verse is: “These you shall offer to the Lord in your appointed times, aside from your vows and your freewill offerings, for your burnt offerings and for your meal offerings and for your libations and for your peace offerings.” And I have [provided a source] only in this world; from where is it derived regarding the World to Come? “I will extend peace to it like a river” (Isaiah 66:12). The Rabbis say: Great is peace, as when the messianic king comes, he will open only with peace, as it is stated: “How pleasant are the feet of the herald on the mountains, announcing peace” (Isaiah 52:7).
וְזֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים אֲשֶׁר יַקְרִיב לַה' (ויקרא ז, יא), זֶה שֶׁאָמַר הַכָּתוּב (תהלים נ, כג): זֹבֵחַ תּוֹדָה יְכַבְּדָנְנִי, זוֹבֵחַ חַטָּאת זוֹבֵחַ אָשָׁם אֵין כְּתִיב כָּאן, אֶלָּא זֹבֵחַ תּוֹדָה, לָמָּה, חַטָּאת בָּאָה עַל חֵטְא וְאָשָׁם בָּא עַל חֵטְא, תּוֹדָה אֵינָהּ בָּאָה עַל חֵטְא (ויקרא ז, יב): אִם עַל תּוֹדָה יַקְרִיבֶנּוּ. דָּבָר אַחֵר, זֹבֵחַ תּוֹדָה יְכַבְּדָנְנִי, זֶה עָכָן שֶׁזָּבַח אֶת יִצְרוֹ בַּתּוֹדָה (יהושע ז, יט כ): וַיֹּאמֶר יְהוֹשֻׁעַ אֶל עָכָן בְּנִי שִׂים נָא כָבוֹד, וַיַּעַן עָכָן אֶת יְהוֹשֻׁעַ, (תהלים נ, כג): וְשָׂם דֶּרֶךְ, שֶׁהֶרְאָה לַשָּׁבִים אֶת הַדֶּרֶךְ, הֲדָא הוּא דִכְתִיב (דברי הימים א ב, ו): וּבְנֵי זֶרַח זִמְרִי וְאֵיתָן וְהֵימָן וְכַלְכֹּל [ודרע] [ודרדע] כֻּלָּם חֲמִשָּׁה, זִמְרִי, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר זֶה עָכָן, וְלָמָּה קוֹרְאוֹ זִמְרִי, שֶׁעָשָׂה כְּמַעֲשֵׂה זִמְרִי. וְרַבָּנָן אָמְרֵי שֶׁנִּזַּמְּרוּ יִשְׂרָאֵל עַל יָדוֹ. אֵיתָן זֶה אַבְרָהָם אָבִינוּ עַל שֵׁם (תהלים פט, א): מַשְׂכִּיל לְאֵיתָן הָאֶזְרָחִי. הֵימָן זֶה משֶׁה, שֶׁנֶּאֱמַר (במדבר יב, ז): בְּכָל בֵּיתִי נֶאֱמָן הוּא. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר זֶה עָכָן, עַל שֵׁם (יהושע ז, כ): אָמְנָה אָנֹכִי חָטָאתִי. כַּלְכֹּל זֶה יוֹסֵף, עַל שֵׁם (בראשית מז, יב): וַיְכַלְכֵּל יוֹסֵף. [ודרע] [ודרדע] זֶה דּוֹר הַמִּדְבָּר שֶׁכֻּלּוֹ דֵּעָה. כֻּלָּם חֲמִשָּׁה, וְכִי אֵין אָנוּ יוֹדְעִים שֶׁכֻּלָּם חֲמִשָּׁה, אֶלָּא מְלַמֵּד שֶׁאַף עָכָן הָיָה עִמָּהֶן לָעוֹלָם הַבָּא, וְכֵן אָמַר יְהוֹשֻׁעַ (יהושע ז, כה): יַעֲכֶרְךָ ה' הַיּוֹם הַזֶּה, הַיּוֹם הַזֶּה אַתָּה עָכוּר וְאֵין אַתָּה עָכוּר לֶעָתִיד לָבוֹא.
“This is the law of the peace offering that one sacrifices to the Lord” (Leviticus 7:11).
“If he sacrifices it as a thanks offering, he shall sacrifice with the thanks offering unleavened loaves mixed with oil, and unleavened wafers smeared with oil, and loaves of boiled fine flour, mixed with oil” (Leviticus 7:12).
“This is the law of the peace offering that one sacrifices to the Lord.” That is what the verse says: “One who slaughters a thanks offering honors Me” (Psalms 50:23). It is not written here “One who slaughters a sin offering,” or “one who slaughters a guilt offering,” but rather, “one who slaughters a thanks offering.” Why? A sin offering comes due to a sin and a guilt offering comes due to a sin. A thanks offering does not come due to a sin, “if he sacrifices it as a thanks offering.”
Another matter, “one who slaughters a thanks offering honors Me,” this is Akhan, who slaughtered his evil inclination in confession. “Joshua said to Akhan: My son, please give glory [to the Lord, God of Israel, and confess to Him]… Akhan answered Joshua [and he said: Indeed, I have sinned against the Lord, God of Israel; such and such I have done]” (Joshua 7:19–20). “And for one who sets his path” (Psalms 50:23); he showed the penitents the path [of repentance].
That is what is written: “The sons of Zeraḥ: Zimri, Eitan, Heiman, Kalkol, and Darda; all of them were five” (I Chronicles 2:6). Zimri – Rabbi Yehoshua ben Levi said: This is Akhan, as he performed the act of Zimri.1In addition to the sin of taking from the prohibited spoils of Jericho (see Joshua 7:1), Akhan sinned in the realm of forbidden sexual relations (see Sanhedrin 44a), as did Zimri (see Numbers 25:14). The Rabbis say: It is because Israel was pruned [nizmeru] on his account.2Thirty-six soldiers were killed in the first war with Ai due to Akhan’s sin. Eitan – this is Abraham our patriarch, based on: “A contemplation by Eitan the Ezrahite” (Psalms 89:1).3The Sages identify Eitan the Ezrahite with Abraham. See Bava Batra 15a. Heiman – this is Moses, as it is stated: “In all My household he is trusted [ne’eman]” (Numbers 12:7). Rabbi Shmuel bar Naḥman said: This is Akhan, based on: “Indeed [omna], I have sinned” (Joshua 7:20). Kalkol – this is Joseph, based on: “Joseph sustained [vaykhalkel]” (Genesis 47:12). Darda – this is the generation [dor] of the wilderness, which was full of knowledge [de’a]. “All of them were five” – do we not know that all of them were five? Rather, it teaches that even Akhan was with them in the World to Come. Likewise, Joshua said: “May the Lord sully you on this day” (Joshua 7:25); this day you are sullied, but you are not sullied in the future.
דָּבָר אַחֵר (תהלים נ, כג): זֹבֵחַ תּוֹדָה יְכַבְּדָנְנִי, רַבִּי הוּנָא בְּשֵׁם רַבִּי אַחָא יְכַבְּדֵנִי אֵין כְּתִיב כָּאן אֶלָּא יְכַבְּדָנְנִי, כָּבוֹד אַחַר כָּבוֹד. דָּבָר אַחֵר, זֹבֵחַ תּוֹדָה יְכַבְּדָנְנִי, רִבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אַבָּא בַּר כַּהֲנָא כִּבְּדַנִּי אֵין כְּתִיב כָּאן אֶלָּא יְכַבְּדָנְנִי, כִּבְּדַנִי בָּעוֹלָם הַזֶּה, יְכַבְּדֵנִי בָּעוֹלָם הַבָּא. וְשָׂם דֶּרֶךְ, אֵלּוּ מְסַלְּקֵי דְּרָכִים. דָּבָר אַחֵר, וְשָׂם דֶּרֶךְ, אֵלּוּ סוֹפְרִים וּמַשְׁנִים שֶׁהֵן מְלַמְּדִין אֶת הַתִּינוֹקוֹת בֶּאֱמוּנָה. דָּבָר אַחֵר, וְשָׂם דֶּרֶךְ, רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה בְּשֵׁם רַבִּי מְנַחֵם בְּרַבִּי יוֹסֵי, אֵלּוּ חֶנְוָנִין שֶׁהֵן מוֹכְרִין פֵּרוֹת מְעֻשָּׂרִין לָרַבִּים. דָּבָר אַחֵר, וְשָׂם דֶּרֶךְ, אֵלּוּ שֶׁהֵן מַדְלִיקִין נֵרוֹת כְּדֵי לְהָאִיר בָּהֶם לָרַבִּים, דְּאָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, שָׁאוּל לֹא זָכָה לַמְלוּכָה אֶלָּא עַל יְדֵי שֶׁהָיָה זְקֵנוֹ מַדְלִיק נֵרוֹת לָרַבִּים, אָמְרוּ מְבוֹאוֹת אֲפֵלוֹת הָיוּ מִבֵּיתוֹ לְבֵית הַמִּדְרָשׁ, וְהָיָה מַדְלִיק נֵרוֹת בָּהֶם כְּדֵי לְהָאִיר בָּהֶם לָרַבִּים. כָּתוּב אֶחָד אוֹמֵר (דברי הימים א ח, לג): וְנֵר הוֹלִיד אֶת קִישׁ, וְכָתוּב אֶחָד אוֹמֵר (שמואל א ט, א): קִישׁ בֶּן אֲבִיאֵל, הָא כֵיצַד, אֲבִיאֵל הָיָה שְׁמוֹ, אֶלָּא עַל יְדֵי שֶׁהָיָה מַדְלִיק נֵרוֹת לָרַבִּים זָכָה וְנִקְרָא שְׁמוֹ נֵר.
Another matter, “one who slaughters a thanks offering honors Me [yekhabedaneni]” (Psalms 50:23). Rabbi Huna in the name of Rabbi Aḥa: It is not written here yekhabedeni, but rather, yekhabedaneni,4The extra nun is expounded to mean that the honor is doubled. honor upon honor. Alternatively, “one who slaughters a thanks offering honors Me [yekhabedaneni]” – Rabbi Berekhya in the name of Rabbi Abba bar Kahana: It is not written here honored Me [kebedani], but rather, honors Me [yekhabedaneni]; he honored Me in this world, he will honor Me in the World to Come.
“And for one who sets his path” (Psalms 50:23), these are the ones who remove obstacles from the paths.5They are rewarded, as the verse concludes: “I will show him the salvation of God.” Alternatively, “and for one who sets his path,” these are the teachers of Bible and the teachers of Mishna, who faithfully teach the children. Alternatively, “and for one who sets his path,” Rabbi Yosei ben Rabbi Yehuda in the name of Rabbi Menaḥem ben Rabbi Yosei: These are the storekeepers who sell tithed produce to the public. Alternatively, “and for one who sets his path,” these are the ones who kindle lamps to provide light for the public, as Rabbi Shimon ben Lakish said: Saul merited the kingdom only because his grandfather would kindle lamps for the public. They said: There were dark alleyways from his house to the study hall, and he would kindle lamps in them to thereby provide light for the public. One verse says: “Ner begot Kish” (I Chronicles 8:33), and one verse says: “Kish son of Aviel” (I Samuel 9:1). How so? Aviel was his name, but because he would kindle lamps [nerot] for the public, he merited and he was called Ner.
דָּבָר אַחֵר, וְשָׂם דֶּרֶךְ, אָמַר רַבִּי יַנַּאי וְשָׁם כְּתִיב דְּשָׁיֵם אָרְחֵיהּ, סַגֵּי שָׁוֵי, מַעֲשֶׂה בְּרַבִּי יַנַּאי שֶׁהָיָה מְהַלֵּךְ בַּדֶּרֶךְ וְרָאָה אָדָם אֶחָד שֶׁהָיָה מְשֻׁפַּע בְּיוֹתֵר, אֲמַר לֵיהּ מַשְׁגַּח רַבִּי מִתְקַבְּלָא גַבָּן, אֲמַר לוֹ אִין, הִכְנִיסוֹ לְבֵיתוֹ הֶאֱכִילוֹ וְהִשְׁקָהוּ, בְּדָקוֹ בְּמִקְרָא וְלֹא מְצָאוֹ, בְּמִשְׁנָה וְלֹא מְצָאוֹ, בְּאַגָּדָה וְלֹא מְצָאוֹ, בְּתַלְמוּד וְלֹא מְצָאוֹ, אֲמַר לֵיהּ סַב בְּרִיךְ, אֲמַר לֵיהּ יְבָרֵךְ יַנַּאי בְּבֵיתֵיהּ, אֲמַר לֵיהּ אִית בָּךְ אֲמַר מַה דַּאֲנָא אֲמַר לָךְ, אֲמַר לֵיהּ אִין, אֲמַר לֵיהּ אֱמֹר אָכוֹל כַּלְבָּא פִּיסְתְּיָא דְּיַנַּאי, קָם תַּפְסֵיהּ אֲמַר לֵיהּ יְרוּתָתִי גַבָּךְ דְּאַתְּ מוֹנֵעַ לִי, אֲמַר לֵיהּ וּמַה יַרְתּוּתָךְ גַבִּי, אֲמַר לֵיהּ חַד זְמַן הֲוֵינָא עָבַר קַמֵּי בֵּית סִפְרָא, וּשְׁמָעִית קָלְהוֹן דְּמֵנִיקַיָא אָמְרִין (דברים לג, ד): תּוֹרָה צִוָּה לָנוּ משֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב, מוֹרָשָׁה קְהִלַּת יַנַּאי אֵין כְּתִיב כָּאן אֶלָּא קְהִלַּת יַעֲקֹב. אֲמַר לֵיהּ לָמָּה זָכִיתָ לְמֵיכְלָא עַל פְּתוֹרִי, אֲמַר לוֹ מִיּוֹמַי לָא שְׁמָעִית מִילָא בִּישָׁא וְחִזַּרְתִּי לְמָרַהּ, וְלָא חָמֵית תְּרֵין דְּמִתְכַּתְּשִׁין דֵּין עִם דֵּין וְלָא יְהַבִית שְׁלָמָא בֵּינֵיהוֹן. אֲמַר לֵיהּ כָּל הֲדָא דֶּרֶךְ אֶרֶץ גַּבָּךְ וְקָרִיתָךְ כַּלְבָּא, קָרָא עֲלֵיהּ שָׁם דֶּרֶךְ, דְּשָׁיֵם אָרְחֵיהּ סַגֵּי שָׁוֵי, דְּאָמַר רַבִּי יִשְׁמָעֵאל בַּר רַב נַחְמָן עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת קָדְמָה דֶּרֶךְ אֶרֶץ אֶת הַתּוֹרָה, הֲדָא הוּא דִכְתִיב (בראשית ג, כד): לִשְׁמֹר אֶת דֶּרֶךְ עֵץ הַחַיִּים, דֶּרֶךְ, זוֹ דֶּרֶךְ אֶרֶץ, וְאַחַר כָּךְ עֵץ הַחַיִּים, זוֹ תּוֹרָה. אַרְאֶנּוּ בְּיֵשַׁע אֱלֹהִים, אָמַר רַבִּי אַבָּהוּ זֶה אֶחָד מִן הַמִּקְרָאוֹת שֶׁיְשׁוּעָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא יְשׁוּעָתָן שֶׁל יִשְׂרָאֵל (תהלים פ, ג): וּלְכָה לִישֻׁעָתָה לָּנוּ.
Another matter, “and for one who sets [vesam] his path” – Rabbi Yanai said: It is written vesham,6The word vesam is written with a sin, which can also be read as a shin, such that the word is vesham. [indicating] that one who assesses [deshayem] his path, his value is great. There was an incident involving Rabbi Yanai who was walking along the way, and he saw a certain person who was exceedingly distinguished in dress.7Rabbi Yanai mistook him for a Torah scholar based on his appearance. He said to him: ‘Would the Rabbi [agree to] be received as a guest with us?’ He said to him: ‘Yes.’ He took him into his house and gave him food and drink. He tested him in Bible, but did not find him knowledgeable; in Mishna, but did not find him knowledgeable; in agadda, but did not find him knowledgeable; in Talmud, but did not find him knowledgeable. He said to him: ‘Take and recite the blessing.’8Take a cup of wine and recite Grace after Meals. He said to him: ‘Let Yanai recite the blessing in his house.’ He said to him: ‘Are you able to repeat what I say to you?’ He said to him: ‘Yes.’ He said to him: ‘Say, the dog ate Yanai’s piece of bread.’ [The guest] stood and grabbed [Rabbi Yanai] and said to him: ‘My inheritance is with you and you are preventing me from it.’ He said: ‘In what sense is your inheritance with me?’ He said to him: ‘One time, I was passing before a school and I heard the voices of the children saying: “Moses commanded us Torah, the inheritance of the congregation of Jacob” (Deuteronomy 33:4). “The inheritance of the congregation of Yanai” is not written here, but rather “the congregation of Jacob.”’9The guest was saying to Rabbi Yanai that he had just as much a stake in the Torah as the Torah scholars, and by calling him a dog Rabbi Yanai was denying him that right (Matnot Kehuna). He said to him: ‘Why did you merit to eat at my table?’ He said to him: ‘In all my days, I never heard a bad word and related it to its subject, and I never saw two [people] quarreling with one another and did not make peace between them.’ He said: ‘You have so much civility to your credit, and I called you a dog?’ He applied in his regard: “And for one who sets his path” – one who assesses his path, his value is great. As Rabbi Yishmael bar Rav Naḥman said: Civility preceded the Torah by twenty-six generations. That is what is written: “To guard the path to the tree of life” (Genesis 3:24). “Path,” this is civility, and then “the tree of life,” this is the Torah.
“I will show him the salvation of God” (Psalms 50:23), Rabbi Abahu said: This is one of the verses in which the salvation of the Holy One blessed be He is the salvation of Israel: “It is for You to save us” (Psalms 80:3).10The verse is understood here to mean: Our salvation is Yours.
אָמַר רַבִּי פִּנְחָס מָשָׁל לְמֶלֶךְ שֶׁבָּאוּ אֲרִיסָיו וּבְנֵי בֵיתוֹ לְכַבְּדוֹ, בָּא אֶחָד וְכִבְּדוֹ, וְאָמַר מִי הוּא זֶה, אָמְרוּ לוֹ אֲרִיסְךָ הוּא, אָמַר לָהֶן טְלוּ סִדּוּרוֹ. בָּא אַחֵר וְכִבְּדוֹ, וְאָמַר מִי הוּא זֶה, אָמְרוּ לוֹ בֶּן בֵּיתְךָ הוּא, טְלוּ סִדּוּרוֹ. בָּא אַחֵר וְאָמַר מִי הוּא זֶה, אָמְרוּ לוֹ לֹא אֲרִיסְךָ וְלֹא בֶּן בֵּיתְךָ אֶלָּא בָּא לְכַבְּדֶךָ, אָמַר יַהֲבוּ לוֹ סֶלָיְרָא וְיֵשֵׁב עָלֶיהָ. כָּךְ חַטָּאת בָּאָה עַל חֵטְא וְאָשָׁם בָּא עַל חֵטְא, תּוֹדָה אֵינָהּ בָּאָה עַל חֵטְא, אִם עַל תּוֹדָה יַקְרִיבֶנּוּ.
Rabbi Pinḥas said: This is analogous to a king whose sharecroppers and the members of his household came to honor him. One came to honor him and [the king] said: ‘Who is that?’ They said to him: ‘He is your sharecropper.’ He said to them: ‘Take his tribute.’ Another came to honor him and he said: ‘Who is this?’ They said to him: ‘He is a member of your household.’ ‘Take his tribute.’ Another came, and he said: ‘Who is this?’ They said to him: ‘He is neither your sharecropper nor a member of your household, but nonetheless, he came to honor you.’ He said: ‘Give him a chair and let him sit on it.’11Since he was not coming out of a sense of duty but just to honor the king, the king accorded him honor as well. So too, a sin offering comes due to a sin and a guilt offering comes due to a sin. A thanks offering does not come due to a sin, “if he sacrifices it as a thanks offering” (Leviticus 7:12).
דָּבָר אַחֵר, אִם עַל תּוֹדָה יַקְרִיבֶנּוּ, זֶה שֶׁאָמַר הַכָּתוּב (משלי יד, ט): אֱוִלִים יָלִיץ אָשָׁם, אָמַר רַבִּי יוּדָן הַטִּפֵּשׁ הַזֶּה מְתַרְגֵּם חוֹבָתוֹ בְּפִיו וְאוֹמֵר לֹא חַטָּאת אֲנִי חַיָּב וְלֹא אָשָׁם אֲנִי חַיָּב. רַבִּי יוּדָן בְּשֵׁם רַבִּי לֵוִי אָמַר אֵלּוּ בְּנֵי אָדָם שֶׁנּוֹהֲגִים הֶתֵּר בַּשְּׁפָחוֹת בָּעוֹלָם הַזֶּה הַקָּדוֹשׁ בָּרוּךְ הוּא תּוֹלֶה אוֹתָן בְּקָדְקָדֵי רָאשֵׁיהֶם לֶעָתִיד לָבוֹא, הֲדָא הוּא דִכְתִיב (תהלים סח, כב): אַךְ אֱלֹהִים יִמְחַץ רֹאשׁ אֹיְבָיו קָדְקֹד שֵׂעָר מִתְהַלֵּךְ בַּאֲשָׁמָיו, כָּל עַמָּא יֵימְרוּן יֵזֵיל הַהוּא גַבְרָא בְּחוֹבֵיהּ, יֵזֵיל הַהוּא גַבְרָא בְּחוֹבֵיהּ. דָּבָר אַחֵר, אֱוִילִים יָלִיץ אָשָׁם, זֶה שֶׁהֵבִיא קָרְבָּנוֹ וְאֵינוֹ מִתְכַּפֵּר לוֹ, מַה יַּעֲשֶׂה יֵלֵךְ אֵצֶל שִׁבְטוֹ שֶׁל לֵוִי שֶׁכָּתוּב בּוֹ (מלאכי ג, ג): וְיָשַׁב מְצָרֵף וּמְטַהֵר כֶּסֶף וְטִהַר אֶת בְּנֵי לֵוִי, (משלי יד, ט): וּבֵין יְשָׁרִים רָצוֹן, זֶה שֶׁהֵבִיא קָרְבָּן שֶׁלֹּא עַל חֵטְא, אִם עַל תּוֹדָה יַקְרִיבֶנּוּ.
Another matter, “if he sacrifices it as a thanks offering” – that is what the verse said: “A fool proclaims his guilt” (Proverbs 14:9). Rabbi Yudan said: The fool articulates his guilt with his mouth and says: ‘Is it not a sin offering that I am liable to bring? Is it not a guilt offering that I am liable to bring?’12He minimizes his sin by saying that he is merely required to bring an offering and all is fine. Rabbi Yudan said in the name of Rabbi Levi: These are people who conduct themselves permissively with maidservants in this world13They engage in sexual relations with maidservants, reasoning that at most they will bring the required offering and be forgiven. and the Holy One blessed be He hangs them by the crown of their heads in the future. That is what is written: “Indeed, God will crush the heads of His enemies, hairy skulls of those walking in their guilt” (Psalms 68:22). All the people will say: Let that person go in his sin, let that person go in his sin.
Another matter, “a fool proclaims his guilt,” this is one who brings his offering but does not gain atonement. What shall he do? He shall go to the tribe of Levi, in whose regard it is written: “He will sit refining and purifying silver and he will purify the sons of Levi…[and they will be for the Lord, presenters of an offering in righteousness]” (Malachi 3:3). “But among the upright there is good will” (Proverbs 14:9), this is one who brings an offering not because of a sin; “if he sacrifices it as a thanks offering.”
רַבִּי אֶלְעָזָר וְרַבִּי יוֹסֵי בַּר חֲנִינָא, רַבִּי אֶלְעָזָר אָמַר שְׁלָמִים הִקְרִיבוּ בְּנֵי נֹחַ, רַבִּי יוֹסֵי בַּר חֲנִינָא אָמַר עוֹלוֹת הִקְרִיבוּ בְּנֵי נֹחַ. מָתִיב רַבִּי אֶלְעָזָר לְרַבִּי יוֹסֵי בַּר חֲנִינָא (בראשית ד, ד): וְהֶבֶל הֵבִיא גַּם הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן, דָּבָר שֶׁחֶלְבּוֹ קָרֵב, דָּא מָה עָבֵיד לֵיהּ רַבִּי יוֹסֵי בַּר חֲנִינָא, עָבֵד לֵיהּ מִשַּׁמְנֵיהוֹן. מָתִיב רַבִּי אֶלְעָזָר לְרַבִּי יוֹסֵי בַּר חֲנִינָא (שמות כד, ה): וַיִּשְׁלַח אֶת נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת וַיִּזְבְּחוּ שְׁלָמִים, דָּא מָה עָבֵד לֵיהּ רַבִּי יוֹסֵי בַּר חֲנִינָא, עָבֵיד לֵיהּ כְּמַאן דְּאָמַר שְׁלֵמִים הָיוּ בְּעוֹרָן, בְּלֹא הֶפְשֵׁט וְנִתּוּחַ. מָתִיב רַבִּי אֶלְעָזָר לְרַבִּי יוֹסֵי בַּר חֲנִינָא (שמות יח, יב): וַיִּקַּח יִתְרוֹ חֹתֵן משֶׁה עֹלָה וּזְבָחִים לֵאלֹהִים, דָּא מָה עָבֵד לֵיהּ רַבִּי יוֹסֵי בַּר חֲנִינָא, עָבֵד כְּמַאן דְּאָמַר לְאַחַר מַתַּן תּוֹרָה נִתְגַּיֵּר יִתְרוֹ. אִיפְלְגוּ רַבִּי חִיָּא בַּר אַבָּא וְרַבִּי יַנַּאי, חַד אָמַר לְאַחַר מַתַּן תּוֹרָה נִתְגַּיֵּר יִתְרוֹ, וְחַד אָמַר קֹדֶם מַתַּן תּוֹרָה נִתְגַּיֵּר יִתְרוֹ, אָמַר רַבִּי הוּנָא וְלָא פְּלִיגֵי, מַאן דְּאָמַר קֹדֶם מַתַּן תּוֹרָה נִתְגַּיֵּר יִתְרוֹ כְּמַאן דְּאָמַר שְׁלָמִים הִקְרִיבוּ בְּנֵי נֹחַ, וּמַאן דְּאָמַר לְאַחַר מַתַּן תּוֹרָה נִתְגַּיֵּר יִתְרוֹ כְּמַאן דְאָמַר עוֹלוֹת הִקְרִיבוּ בְּנֵי נֹחַ, וְדָא מְסַיֵּעַ לֵיהּ לְרַבִּי יוֹסֵי בַּר חֲנִינָא (שיר השירים ד, טז): עוּרִי צָפוֹן וּבוֹאֵי תֵימָן, עוּרִי צָפוֹן זוֹ עוֹלָה שֶׁנִּשְׁחֲטָה בַּצָּפוֹן, וְלָמָּה קוֹרֵא אוֹתָהּ עוּרִי, דָּבָר שֶׁהוּא יָשֵׁן וְנִתְעוֹרֵר. וּבוֹאִי תֵימָן, זוֹ תּוֹדָה שֶׁנִּשְׁחֲטָה בַּדָּרוֹם, וְלָמָּה קוֹרֵא אוֹתָהּ וּבוֹאִי, דָּבָר שֶׁהוּא חִדּוּשׁ, וְאַף קְרָיָא מְסַיֵּעַ לֵיהּ לְרַבִּי יוֹסֵי בַּר חֲנִינָא (ויקרא ו, ב): זֹאת תּוֹרַת הָעֹלָה הִוא הָעֹלָה שֶׁהִקְרִיבוּ בְּנֵי נֹחַ, וְכַדּוּ דְּאָתוֹ שְׁלָמִים, (ויקרא ז, יא): זֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים אֲשֶׁר הִקְרִיבוּ לַה', אֵין כְּתִיב כָּאן, אֶלָּא אֲשֶׁר יַקְרִיבוּ לַה', מִכָּאן וּלְהַבָּא. מַה מְּקַיֵּם רַבִּי אֶלְעָזָר לִקְרָיֵהּ דְּרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא, עוּרִי צָפוֹן, לִכְשֶׁיִּתְעוֹרְרוּ הַגָּלֻיּוֹת הַנְּתוּנוֹת בַּצָּפוֹן, יָבוֹאוּ וְיַחֲנוּ בַּדָּרוֹם, שֶׁנֶּאֱמַר (ירמיה לא, ז): הִנְנִי מֵבִיא אוֹתָם מֵאֶרֶץ צָפוֹן, לִכְשֶׁיִּתְעוֹרֵר גּוֹג הַנָּתוּן בַּצָּפוֹן, יָבוֹא וְיִפֹּל בַּדָּרוֹם, כְּמָה דְתֵימָא (יחזקאל לט, ב): וְשֹׁבַבְתִּיךָ וְשִׁשֵּׁאתִיךָ וְהַעֲלִיתִיךָ מִיַּרְכְּתֵי צָפוֹן, מֶלֶךְ הַמָּשִׁיחַ שֶׁנָּתוּן בַּצָּפוֹן יָבוֹא וְיִבְנֶה בֵּית הַמִּקְדָּשׁ הַנָּתוּן בַּדָּרוֹם, הֲדָא הוּא דִכְתִיב (ישעיה מא, כה): הַעִירוֹתִי מִצָּפוֹן וַיַּאת מִמִּזְרַח שֶׁמֶשׁ, אָמַר רַבִּי יוֹסֵי בְּשֵׁם רַבִּי בִּנְיָמִין בַּר לֵוִי, לְפִי שֶׁבָּעוֹלָם הַזֶּה בִּזְּמַן שֶׁרוּחַ דְּרוֹמִית מְנַשֶּׁבֶת אֵין רוּחַ צְפוֹנִית מְנַשֶּׁבֶת, וּבִזְּמַן שֶׁרוּחַ צְפוֹנִית מְנַשֶּׁבֶת אֵין רוּחַ דְּרוֹמִית מְנַשֶּׁבֶת, אֲבָל לֶעָתִיד לָבוֹא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי מֵבִיא אַרְגֶּסְטֵס בָּעוֹלָם שֶׁמְשַׁמְשׁוֹת בּוֹ שְׁתֵּי רוּחוֹת, הֲדָא הוּא דִכְתִיב (ישעיה מג, ו): אֹמַר לַצָּפוֹן תֵּנִי וּלְתֵימָן אַל תִּכְלָאִי הָבִיאִי בָנַי מֵרָחוֹק וּבְנוֹתַי מִקְצֵה הָאָרֶץ, אָמַר רַבִּי יוֹחָנָן לִמְּדָתְךָ תּוֹרָה דֶּרֶךְ אֶרֶץ שֶׁאֵין חָתָן נִכְנַס לַחֻפָּה אֶלָּא אִם כֵּן נוֹתֶנֶת לוֹ כַּלָּה רְשׁוּת, הֲדָא הוּא דִכְתִיב (שיר השירים ד, טז): יָבֹא דוֹדִי לְגַנּוֹ וְיֹאכַל פְּרִי מְגָדָיו, וְאַחַר כָּךְ (שיר השירים ה, א): בָּאתִי לְגַנִּי אֲחֹתִי כַלָּה.
Rabbi Elazar and Rabbi Yosei bar Ḥanina, Rabbi Elazar said: The descendants of Noah sacrificed peace offerings. Rabbi Yosei bar Ḥanina said: The descendants of Noah sacrificed [only] burnt offerings. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: “Abel, he too brought from the firstborn of his flock and the choicest of them [meḥelvehen]” (Genesis 4:4), an item whose fat [ḥelev] is offered [on the altar].14This is a peace offering, as opposed to a burnt offering, which is burned in its entirety on the altar. Although Abel preceded Noah, his case is brought as precedent because the expression “descendants of Noah” is a general expression for anyone other than Israel. What does Rabbi Yosei bar Ḥanina do with this? He will interpret it as the choicest of them.15Rabbi Ḥanina argues that the reference is not to a peace offering, but to a burnt offering from the fattest of the flock. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: “He sent the young men of the children of Israel and they offered burnt offerings and they slaughtered peace offerings [shelamim]” (Exodus 24:5).16Since this occurred before the giving of the Torah, the children of Israel were no different than other descendants of Noah, and yet the verse states that they slaughtered peace offerings. What does Rabbi Yosei bar Ḥanina do with this? He interprets it in accordance with the one who said: They were complete [shelemim] with their hides, without flaying and quartering. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: “Yitro, father-in-law of Moses, took a burnt-offering and feast offerings to God” (Exodus 18:12). What does Rabbi Yosei bar Ḥanina do with this? He interprets it in accordance with the one who said: Yitro converted after the giving of the Torah.17Thus, he interprets the entire incident recorded in Exodus chapter 18 as having occurred after the giving of the Torah. Since Yitro converted, he was no longer a descendant of Noah, but rather, a full-fledged Jew. Rabbi Ḥiyya and Rabbi Yanai disagreed: One said Yitro converted after the giving of the Torah, and one said Yitro converted before the giving of the Torah. Rabbi Huna said: They do not disagree.18Their dispute is not primarily regarding the timing of Yitro’s visit, but rather an outgrowth of the dispute regarding the type of offering sacrificed by the descendants of Noah. The one who said Yitro converted before the giving of the Torah holds in accordance with the one who said the descendants of Noah sacrificed peace offerings. The one who said Yitro converted after the giving of the Torah holds in accordance with the one who said the descendants of Noah sacrificed burnt offerings.
This supports Rabbi Yosei bar Ḥanina: “Awake, north, and come, south” (Song of Songs 4:16). “Awake, north,” this is the burnt offering that is slaughtered in the north.19It is slaughtered in the northern part of the Temple courtyard. Why is it called to “awake”? It is a matter that was asleep and awakened.20The patriarchs had sacrificed burnt offerings. During their stay in Egypt they were not sacrificed. With the giving of the Torah they were awakened in the sense that the Israelites were commanded to renew their sacrifices. “Come, south,” this is the thanks offering that is slaughtered in the south. Why is it called to “come”? It is because it is an innovation.
The verse, too, supports Rabbi Yosei bar Ḥanina: “This is the law of the burnt offering, it is the burnt offering” (Leviticus 6:2) that the descendants of Noah sacrificed.21The midrash interprets the extraneous phrase “it is the burnt offering” to mean that it is a type of offering already known to the world. But when it comes to the peace offering: “This is the law of the peace offering” (Leviticus 7:11). It is not written here “that they sacrificed to the Lord,” but rather: “That one will sacrifice to the Lord” (Leviticus 7:11), from now on. How does Rabbi Elazar interpret the verse of Rabbi Yosei bar Ḥanina: “Awake, north”? When the exiles situated in the north awaken, they will come and encamp in the south, as it is stated: “Behold, I will bring them from the land of the north” (Jeremiah 31:7). When Gog, who is situated in the north, will awaken, he will come and fall in the south, just as it says: “I will lead you astray and I will entice you and I will cause you to ascend from the ends of the north” (Ezekiel 39:2). The messianic king, who is situated in the north, will come and build the Temple, which is situated in the south. That is what is written: “I roused one from the north and he came from the rising sun” (Isaiah 41:25).
Rabbi Yosei said in the name of Rabbi Binyamin bar Levi: Because in this world, when the south wind blows the north wind does not blow, and when the north wind blows the south wind does not blow; but in the World to Come, the Holy One blessed be He says: ‘I will bring a rare wind that will blow in two directions.’ That is what is written: “I will say to the north: Give, and to the south: Do not withhold; bring My sons from afar and My daughters from the ends of the earth” (Isaiah 43:6).
Rabbi Yoḥanan said: The Torah taught you proper etiquette, that a bridegroom does not enter the wedding canopy until the bride gives him permission. That is what is written: “Let my beloved come to his garden, and eat his delicious fruits” (Song of Songs 4:16),22This is the continuation of the verse in Song of Songs cited above, and that is why this part of the midrash appears. and then: “I came to my garden, my sister, my bride” (Song of Songs 5:1).
רַבִּי פִּנְחָס וְרַבִּי לֵוִי וְרַבִּי יוֹחָנָן בְּשֵׁם רַבִּי מְנַחֵם דְּגַלְיָא, לֶעָתִיד לָבוֹא כָּל הַקָּרְבָּנוֹת בְּטֵלִין וְקָרְבַּן תּוֹדָה אֵינוֹ בָּטֵל, כָּל הַתְּפִלּוֹת בְּטֵלוֹת, הַהוֹדָאָה אֵינָהּ בְּטֵלָה, הֲדָא הוּא דִכְתִיב (ירמיה לג, יא): קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה קוֹל אֹמְרִים הוֹדוּ אֶת ה' צְבָאוֹת וגו', זוֹ הוֹדָאָה, (ירמיה לג, יא): מְבִאִים תּוֹדָה בֵּית ה', זֶה קָרְבַּן תּוֹדָה. וְכֵן דָּוִד אוֹמֵר (תהלים נו, יג): עָלַי אֱלֹהִים נְדָרֶיךָ אֲשַׁלֵּם תּוֹדֹת לָךְ, תּוֹדָה אֵין כְּתִיב כָּאן אֶלָּא תּוֹדֹת, הַהוֹדָאָה וְקָרְבַּן תּוֹדָה.
Rabbi Pinḥas, Rabbi Levi, and Rabbi Yoḥanan in the name of Rabbi Menaḥem of Galya: In the future, all the offerings will be abolished but the thanks offering will not be abolished. All the prayers will be abolished, but the thanksgiving [prayer] will not be abolished. That is what is written: “The sound of gladness and the sound of joy, the sound of a groom and the sound of a bride, the sound of those who say: Give thanks to the Lord of hosts…” (Jeremiah 33:11), this is the thanksgiving [prayer]; “bringing thanks offerings to the House of the Lord” (Jeremiah 33:11), this is the thanks offering. Likewise, David says: “I will fulfill the vows I made to You; I will pay thanks [todot] to You” (Psalms 56:13). Toda is not written here, but todot,23Toda is singular whereas todot is plural. thanksgiving and a thanks offering.
אָמַר רַבִּי אַחָא מָשָׁל לְשִׁלְטוֹן שֶׁנִּכְנַס לַמְדִינָה וְעִמּוֹ כִּתּוֹת כִּתּוֹת שֶׁל לִסְטִים, אָמַר אֶחָד לַחֲבֵרוֹ מַה דָּחֵיל הָדֵין שַׁלִּיטָא, אֲמַר לוֹ הֲדָא פִּסְטָמָא דִילָךְ טָבָא וְלֵית אַתְּ דָּחֵיל מִינֵיהּ, כָּךְ כֵּיוָן שֶׁשָּׁמְעוּ יִשְׂרָאֵל פָּרָשַׁת קָרְבָּנוֹת נִתְיָרְאוּ, אָמַר לָהֶן משֶׁה אַל תִּתְיָרְאוּ הִתְעַסְּקוּ בַּתּוֹרָה וְאֵין אַתֶּם יְרֵאִים מִכָּל אֵלֶּה, הֲדָא הוּא דִכְתִיב (ויקרא ז, לז): זֹאת הַתּוֹרָה לָעֹלָה וְלַמִּנְחָה, וְלָמָּה שְׁלָמִים בָּאַחֲרוֹנָה, שֶׁיֵּשׁ בָּהּ מִינִין הַרְבֵּה. אָמַר רַבִּי סִימוֹן הֲדָא גְּרַזְמִיתָא אֵינָהּ בָּאָה אֶלָּא בָּאַחֲרוֹנָה, לָמָּה שֶׁיֵּשׁ בָּהּ מִינִים הַרְבֵּה, כָּךְ לָמָּה שְׁלָמִים בָּאַחֲרוֹנָה שֶׁיֵּשׁ בָּהּ מִינִים הַרְבֵּה, דָּם וְאֵימוּרִים לַמִּזְבֵּחַ, חָזֶה וְשׁוֹק לַכֹּהֲנִים, עוֹר וּבָשָׂר לַבְּעָלִים. רַבִּי שִׁמְעוֹן אוֹמֵר מִי שֶׁהוּא שָׁלֵם מֵבִיא שְׁלָמִים וְאֵין אוֹנֵן מֵבִיא שְׁלָמִים.
Rabbi Aḥa said: This is analogous to a ruler who entered a province and many groups of bandits were with him.24The bandits had been apprehended and were in chains. One [citizen] said to another: ‘How fearsome is this ruler!’ That one said to him: ‘Your loyalty is good, so you have nothing to fear from him.’ So too, when Israel heard the portion of the offerings, they were afraid.25There were offerings for many sins, particularly for those violated unwittingly. Moses said to them: ‘Fear not. Engage in Torah study and you need not fear any of these.’ That is what is written: “This is the Torah for the burnt offering, for the meal offering, [and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering]” (Leviticus 7:37). Why is the peace offering last? Because it has many types. Rabbi Simon said: This dish of mixed fruits and nuts is served last. Why? It is because it has many types. So too, why is the peace offering last? Because it has many types: Blood and fats to the altar, the breast and the thigh to the priest, the hide and the flesh to the owners. Rabbi Shimon says: One who is complete [shalem] brings a peace offering [shelamim], but one in acute mourning26This is one whose relative died that day but has not yet been buried. does not bring a peace offering.
אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי גָּדוֹל הַשָּׁלוֹם, שֶׁכָּל הַבְּרָכוֹת כְּלוּלוֹת בּוֹ, (תהלים כט, יא): ה' עֹז לְעַמּוֹ יִתֵּן ה' יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם. חִזְקִיָּה אָמַר תַּרְתֵּי, חִזְקִיָּה אָמַר גָּדוֹל שָׁלוֹם שֶׁכָּל הַמִּצְווֹת כְּתִיב בְּהוּ (שמות כג, ד ה): כִּי תִרְאֶה, כִּי תִפְגַע, (דברים כב, ו): כִּי יִקָּרֵא, אִם בָּאת מִצְוָה לְיָדְךָ אַתָּה זָקוּק לַעֲשׂוֹתָהּ וְאִם לָאו אִי אַתָּה זָקוּק לַעֲשׂוֹתָהּ, בְּרַם הָכָא (תהלים לד, טו): בַּקֵּשׁ שָׁלוֹם וְרָדְפֵהוּ, בַּקְשֵׁהוּ לִמְקוֹמְךָ וְרָדְפֵהוּ לְמָקוֹם אַחֵר. חִזְקִיָּה אָמַר חוֹרֵי, גָּדוֹל הַשָּׁלוֹם שֶׁבְּכָל הַמַּסָּעוֹת כְּתִיב (במדבר לג, ה): וַיִּסְעוּ וַיַּחֲנוּ, נוֹסְעִים בְּמַחְלֹקֶת וְחוֹנִים בְּמַחְלֹקֶת, כֵּיוָן שֶׁבָּאוּ כֻלָּם לִפְנֵי הַר סִינַי נַעֲשׂוּ כֻּלָּם חֲנָיָה אַחַת, הֲדָא דִּכְתִיב (שמות יט, ב): וַיִּחַן שָׁם יִשְׂרָאֵל, וַיַּחֲנוּ שָׁם בְּנֵי יִשְׂרָאֵל אֵין כְּתִיב כָּאן אֶלָּא וַיִּחַן שָׁם יִשְׂרָאֵל, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי שָׁעָה שֶׁאֲנִי נוֹתֵן תּוֹרָה לְבָנָי. בַּר קַפָּרָא אָמַר תְּלַת, בַּר קַפָּרָא אָמַר גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים דִּבְרֵי בַּדָּאוּת בַּתּוֹרָה בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אַבְרָהָם לְשָׂרָה, הֲדָא הוּא דִכְתִיב (בראשית יח, יב): אַחֲרֵי בְלֹתִי הָיְתָה לִי עֶדְנָה וַאדֹנִי זָקֵן, אֲבָל לְאַבְרָהָם לֹא אָמַר כֵּן אֶלָּא (בראשית יח, יג): וַאֲנִי זָקַנְתִּי. בַּר קַפָּרָא אָמַר חוֹרֵי, גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים לָשׁוֹן בָּדוּי בַּנְּבִיאִים בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ, שֶׁנֶּאֱמַר (שופטים יג, ג): הִנֵּה נָא אַתְּ עֲקָרָה וְלֹא יָלַדְתְּ וְהָרִית וְיָלַדְתְּ בֵּן, אֲבָל לְמָנוֹחַ לֹא אָמַר כֵּן אֶלָּא (שופטים יג, יג): מִכֹּל אֲשֶׁר אָמַרְתִּי אֶל הָאִשָּׁה תִּשָּׁמֵר, מִכָּל מָקוֹם סַמָּנִים הִיא צְרִיכָה. בַּר קַפָּרָא אָמַר חוֹרֵי גָּדוֹל שָׁלוֹם, מַה אִם הָעֶלְיוֹנִים שֶׁאֵין לָהֶם לֹא קִנְאָה וְלֹא שִׂנְאָה וְלֹא תַּחְרוּת וְלֹא מַצּוֹת וְרִיבוֹת וְלֹא מַחְלֹקֶת וְלֹא עַיִן רָעָה צְרִיכִין שָׁלוֹם, הֲדָא הוּא דִכְתִיב (איוב כה, ב): עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו, הַתַּחְתּוֹנִים שֶׁיֵּשׁ בָּהֶם כָּל הַמִּדּוֹת הַלָּלוּ עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים לְשׁוֹן בַּדָּיוּת בַּתּוֹרָה לְהַטִּיל שָׁלוֹם בֵּין יוֹסֵף לְאֶחָיו, הֲדָא הוּא דִכְתִיב (בראשית נ, יז): כֹּה תֹאמְרוּן לְיוֹסֵף אָנָא שָׂא נָא, וְלֹא אַשְׁכְּחָן בְּיַעֲקֹב דְּפַקַד כְּלוּם, אָמַר רַבִּי יוֹסֵי הַגְּלִילִי גָּדוֹל שָׁלוֹם שֶׁאֲפִלּוּ בִּשְׁעַת מִלְחָמָה אֵין פּוֹתְחִין אֶלָּא בְּשָׁלוֹם, הֲדָא הוּא דִכְתִיב (דברים כ, י): כִּי תִקְרַב אֶל עִיר וגו', אָמַר רַבִּי יוּדָן בֶּן רַבִּי יוֹסֵי גָּדוֹל שָׁלוֹם שֶׁשְּׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא נִקְרָא שָׁלוֹם, הֲדָא הוּא דִכְתִיב (שופטים ו, כד): וַיִּקְרָא לוֹ ה' שָׁלוֹם. אָמַר רַבִּי תַּנְחוּם בַּר יוּדָן, מִכָּאן שֶׁאָסוּר לוֹ לְאָדָם לִשְׁאֹל בִּשְׁלוֹם חֲבֵרוֹ בְּמָקוֹם מְטֻנָּף. תָּנֵי רַבִּי יִשְׁמָעֵאל גָּדוֹל שָׁלוֹם שֶׁשֵּׁם הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִמָּחֶה בַּמַּיִם כְּדֵי לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ. רַבִּי מֵאִיר הֲוָה יָתִיב וְדָרִישׁ בְּלֵילֵי שַׁבַּתָּא הֲוָה תַּמָּן חָדָא אִתְּתָא יַצִּיבָא וְשָׁמְעָה לֵיהּ תָּנְתָא מִדְרָשָׁא, אַמְתִּינַת עַד דִּיחֲסַל מִמִּדְרָשׁ, אָזְלָה לְבֵיתָהּ אַשְׁכְּחָא בּוּצִינָא טָפֵי, אֲמַר לָהּ בַּעְלָהּ אָן הֲוֵית, אָמְרָה לֵיהּ אֲנָא יָתִיבָא וְשָׁמְעָה קָלֵיהּ דָּרוֹשָׁה, אֲמַר לָהּ כֵּן וְכֵן לָא אִעַיַּלְתְּ לְהָכָא עַד דַּאֲזַלְתְּ וְרוֹקַת בְּאַנְפֵּי דָרוֹשָׁה, יְתִיבָא שַׁבַּתָּא קַמַּיְיתָא תִּנְיָנָא וּתְלִיתָא, אֲמָרִין לָהּ מְגֵירָתָא כַּדּוּ אַתּוּן צְהִיבִין, אֲתֵינָן עִמָּךְ לְגַבֵּי דָּרוֹשָׁה, כֵּיוָן דְּחָמֵי יַתְהוֹן רַבִּי מֵאִיר צָפָה בְּרוּחַ הַקֹּדֶשׁ, אֲמַר לְהוֹ אִית מִנְּכוֹן אִתְּתָא דְּחַכִּימָא לְמִלְחַשׁ בְּעֵינָא, אֲמָרִין לָהּ מְגֵירָתָא כַּדּוּ אַתְּ אָזְלַת וְרוֹקַת בְּאַנְפֵּיהּ וְתִשְׁרֵי לְבַעֲלִךְ, כֵּיוָן דְּיָתְבָא קַמֵּי אִידְחִילַת מִינֵיהּ, אֲמָרָה לֵיהּ רַבִּי לֵית אֲנָא חַכִּימָא לְמִילְחַשׁ עֵינָא, אֲמַר לָהּ אֲפִלּוּ הָכֵי רוֹקִי בְּאַנְפִּי שְׁבַע זִמְנִין וַאֲנָא מִינְשִׁים, עָבְדָה הָכִין. אֲמַר לָהּ אִיזִילִי אִמְרִי לְבַעֲלִיךָ אַתְּ אֲמַרְתְּ חָדָא זִימְנָא וַאֲנָא רָקֵית שְׁבַע זִימְנִין. אָמְרוּ לוֹ תַּלְמִידָיו רַבִּי כָּךְ מְבַזִּין אֶת הַתּוֹרָה, לָא הֲוָה לָךְ לְמֵימַר לְחַד מִינָן לְמִלְחַשׁ לָךְ, אֲמַר לְהוֹ לָא דַּיּוֹ לְמֵאִיר לִהְיוֹת שָׁוֶה לְקוֹנוֹ, דְּתָנֵי רַבִּי יִשְׁמָעֵאל גָּדוֹל שָׁלוֹם שֶׁשֵּׁם הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִמָּחֶה עַל הַמַּיִם בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ. אָמַר רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא גָּדוֹל שָׁלוֹם שֶׁכְּשֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ עָשָׂה שָׁלוֹם בֵּין הָעֶלְיוֹנִים לַתַּחְתּוֹנִים, בַּיּוֹם הָרִאשׁוֹן בָּרָא מִן הָעֶלְיוֹנִים וּמִן הַתַּחְתּוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ, בַּשֵּׁנִי בָּרָא מִן הָעֶלְיוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית א, ו): וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ, בַּשְּׁלִישִׁי בָּרָא מִן הַתַּחְתּוֹנִים, (בראשית א, ט): וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם, בָּרְבִיעִי מִן הָעֶלְיוֹנִים, (בראשית א, יד): יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם, בַּחֲמִישִׁי בָּרָא מִן הַתַּחְתּוֹנִים, (בראשית א, כ): וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם, בַּשִּׁשִּׁי בָּא לִבְראוֹת אָדָם, אָמַר אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הָעֶלְיוֹנִים הֲרֵי הָעֶלְיוֹנִים רַבִּים מִן הַתַּחְתּוֹנִים בְּרִיאָה אַחַת, אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הַתַּחְתּוֹנִים הֲרֵי הַתַּחְתּוֹנִים רַבִּים עַל הָעֶלְיוֹנִים בְּרִיאָה אַחַת, מֶה עָשָׂה בְּרָאוֹ מִן הָעֶלְיוֹנִים וּמִן הַתַּחְתּוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית ב, ז): וַיִּיצֶר ה' אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה מִן הַתַּחְתּוֹנִים, (בראשית ב, ז): וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים מִן הָעֶלְיוֹנִים, רַבִּי מָנֵי דִּשְׁאַב וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי, גָּדוֹל שָׁלוֹם שֶׁכָּל הַבְּרָכוֹת וְטוֹבוֹת וְנֶחָמוֹת שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְבִיאָן עַל יִשְׂרָאֵל, חוֹתְמִין בְּשָׁלוֹם, בִּקְרִיאַת שְׁמַע פּוֹרֵס סֻכַּת שָׁלוֹם, בַּתְּפִלָּה עוֹשֶׂה שָׁלוֹם, בְּבִרְכַּת כֹּהֲנִים (במדבר ו, כו): וְיָשֵׂם לְךָ שָׁלוֹם. וְאֵין לִי אֶלָּא בַּבְּרָכוֹת בַּקָּרְבָּנוֹת מִנַיִן, (ויקרא ז, לז): זֹאת הַתּוֹרָה לָעֹלָה לַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם וְלַמִּלּוּאִים וּלְזֶבַח הַשְּׁלָמִים. אֵין לִי אֶלָּא בַּכְּלָל, בַּפְּרָט מִנַּיִן, (ויקרא ו, ב): זֹאת תּוֹרַת הָעֹלָה, (ויקרא ו, ז): זֹאת תּוֹרַת הַמִּנְחָה, (ויקרא ו, יח): זֹאת תּוֹרַת הַחַטָּאת, (ויקרא ז, א): זֹאת תּוֹרַת הָאָשָׁם, (ויקרא ז, יא): זֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים, וְאֵין לִי אֶלָּא בְּקָרְבְּנוֹת יָחִיד, בְּקָרְבְּנוֹת צִבּוּר מִנַּיִן, תַּלְמוּד לוֹמַר (במדבר כט, לט): אֵלֶּה תַּעֲשׂוּ לַה' בְּמוֹעֲדֵיכֶם, וּמְסַיֵּם בִּשְׁלָמִים. וְאֵין לִי אֶלָּא בָּעוֹלָם הַזֶּה בָּעוֹלָם הַבָּא מִנַּיִן, (ישעיה סו, יב): הִנְנִי נֹטֶה אֵלֶיהָ כְּנָהָר שָׁלוֹם. רַבָּנָן אָמְרוּ גָּדוֹל שָׁלוֹם שֶׁכְּשֶׁמֶּלֶךְ הַמָּשִׁיחַ בָּא אֵינוֹ פּוֹתֵחַ אֶלָּא בְּשָׁלוֹם, שֶׁנֶּאֱמַר (ישעיה נב, ז): מַה נָּאווּ עַל הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם.
Rabbi Shimon ben Yoḥai said: Great is peace, as all blessings are included in it. “The Lord gives strength to His people; the Lord will bless His people with peace” (Psalms 29:11).
Ḥizkiya said two [statements]. Ḥizkiya said: Peace is great, as in the regard of all the mitzvot, it is written: “If you see…if you encounter” (Exodus 23:4–5); “if…will happen” (Deuteronomy 22:6). If a mitzva happens to present itself to you, you are obligated to perform it, and if not, you are not obligated to perform it. However, here, “seek peace and pursue it” (Psalms 34:15), seek it in your place and pursue it elsewhere.
Ḥizkiya said another: Peace is great, as regarding all the journeys it is written: “They traveled…they encamped” (Numbers 33:5);27Both verbs are written in the plural: Vayisu, vayaḥanu. they traveled in dispute and they encamped in dispute. When they all came before Mount Sinai, they all became a single encampment. That is what is written: “Israel encamped [vayiḥan] there” (Exodus 19:2). It is not written here “Israel encamped [vayaḥanu] there,” but rather “Israel encamped [vayiḥan] there.”28The verb is singular rather than plural. The Holy One blessed be He said: ‘This is the moment that I am giving the Torah to My children.’
Bar Kappara said three. Bar Kappara said: Great is peace, as the verses presented matters of falsehood in the Torah in order to institute peace between Abraham and Sarah. That is what is written: “After my withering, will I have youth, and my lord is old?” (Genesis 18:12). But to Abraham He did not say so, but rather: “And I have grown old” (Genesis 18:13).29When God reported Sarah’s statement to Abraham, He did not tell him that she had said that he was old, but rather that she had said she was old.
Bar Kappara said another: Great is peace, as the verse employed expressions of falsehood in the prophets in order to institute peace between a man and his wife, as it is stated: “Behold now, you are barren and have not given birth; but you will conceive, and you will give birth to a son” (Judges 13:3). But to Mano’aḥ, he did not say so, but rather, “The angel of the Lord said to Mano'ah: From everything that I said to the woman let her beware” (Judges 13:13). In any case, she requires medicine.30He did not refer to her as barren, which might have resulted in her husband looking down on her, but merely said that she required treatment in order to conceive, and therefore she should follow his instructions.
Bar Kappara said another: Great is peace. If the supernal beings who do not have jealousy, hatred, rivalry, strife, quarrels, dispute, or the evil eye require peace – that is what is written: “He makes peace in His heights” (Job 25:2); the earthly beings, who have all these traits, all the more so.
Rabban Shimon ben Gamliel said: Great is peace, as the verses employed expressions of falsehood in the Torah in order to institute peace between Joseph and his brothers. That is what is written: “So say to Joseph: Please, forgive [the transgression of your brothers and their sin as they did evil to you]” (Genesis 50:17),31Joseph’s brothers sent a message to him in the name of their father Jacob asking that he forgive them, although the verses never state that Jacob actually said this. and we do not find that Jacob commanded anything.
Rabbi Yosei HaGelili said: Great is peace as, even in times of war, one opens only with peace. That is what is written: “When you approach a city to wage war against it, [you shall call to it for peace]” (Deuteronomy 20:10).
Rabbi Yudan ben Rabbi Yosei said: Great is peace, as the name of the Holy One blessed be He is called peace. That is what is written: “He called it: The Lord is peace” (Judges 6:24). Rabbi Tanḥum bar Yudan said: From here [it may be derived] that it is prohibited for a person to ask after the welfare of another32While employing the term “peace”, which has been established to be a name of God. in a filthy place.
Rabbi Yishmael taught: Great is peace, as the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife.33The reference is to the ritual of the sota (see Numbers 5:11–31), which involves erasing the name of God. The purpose of the ritual is to restore trust and peace between man and wife.
Rabbi Meir would sit and lecture on Shabbat at night. There was a certain woman who would stand there and listen to him teaching the lecture, and she would wait until he concluded the lecture. [Once,] she went home and found the lamps extinguished. Her husband said to her: ‘Where were you?’ She said to him: ‘I was sitting and listening to the voice of the lecturer.’ He said to her: ‘Such and such shall befall me; you will not enter here until you go and spit in the face of that lecturer.’ She remained outside the first, second, and third weeks. Her neighbors said to her: ‘Are you still angry with one another? We will come with you to the lecturer.’ When Rabbi Meir saw them, he saw through the Divine Spirit. He said to them: ‘Is there a woman among you who is proficient in chanting to heal the eye?’34It was common for people to utter incantations to treat certain medical conditions. The individual employing the incantation would also spit. Her neighbors said to her: ‘Go now and spit in his face and release your husband of his vow.’ When she sat before him, she feared him. She said to him: ‘Rabbi, I am not proficient in chanting to heal the eye.’ He said to her: ‘Even so, spit in my face seven times, and I will be relieved.’ She did so. He said to her: ‘Go say to your husband: You said one time, but I spat seven times.’ His students said to him: ‘Rabbi, should the Torah be demeaned in this way? Should you not have said to one of us to chant for you?’ He said to them: ‘Is it not sufficient for Meir to be like his Maker, as Rabbi Yishmael taught: Great is peace, as the the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife.’
Rabbi Shimon ben Ḥalafta said: Great is peace, as when the Holy One blessed be He created His world He made peace between the supernal and the earthly. On the first day, He created part of the supernal and part of the earthly [realms]. That is what is written: “In the beginning, God created the heavens and the earth” (Genesis 1:1). On the second, He created from the supernal [realm]. That is what is written: “Let there be a firmament” (Genesis 1:6). On the third, He created from the earthly [realm]. That is what is written: “Let the water be gathered” (Genesis 1:9). On the fourth, from the supernal [realm]: “Let there be lights in the firmament of the heavens” (Genesis 1:14). On the fifth, He created from the earthly [realm]: “God said: Let the water swarm” (Genesis 1:20). On the sixth, He came to create man. He said: If I create him from the supernal, the supernal will be more numerous than the earthly by one creation. If I create him from the earthly, the earthly will be more numerous than the supernal by one creation. What did He do? He created him from the supernal and from the earthly. That is what is written: “The Lord God formed man of dust from the ground” (Genesis 2:7); from the earthly, “and breathed into his nostrils the breath of life” (Genesis 2:7); from the supernal.
Rabbi Mani of She’av and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Great is peace, as all the blessings, goodness, and consolations that the Holy One blessed be He brings upon Israel conclude with peace. In the recitation of Shema: Who spreads a canopy of peace; in prayer: He who makes peace; in the Priestly Benediction: “And grant you peace” (Numbers 6:26).35In the blessings surrounding the recitation of Shema, in the Amida prayer, and in the Priestly Benediction, the theme of the final blessing is peace. I have [provided sources] only in blessings; from where is it derived regarding offerings? “This is the Torah for the burnt offering, for the meal offering, and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering” (Leviticus 7:37). I have only regarding the general; where is it derived in specific?36The previous source cited regarding offerings is a verse that mentions all of the offerings. Where is this expressed within the particular discussions of each offering? “This is the law of the burnt offering” (Leviticus 6:2); “This is the law of the meal offering” (Leviticus 6:7); “This is the law of the sin offering” (Leviticus 6:18); “This is the law of the guilt offering” (Leviticus 7:1); “This is the law of the peace offering” (Leviticus 7:11).37The particular laws of peace offerings are discussed after those of the other types of offerings. I have [provided a source] only regarding individual offerings; from where is it derived regarding communal offerings? The verse states: “These you shall offer to the Lord in your appointed times” (Numbers 29:39), and it concludes with peace offerings.38The full text of the verse is: “These you shall offer to the Lord in your appointed times, aside from your vows and your freewill offerings, for your burnt offerings and for your meal offerings and for your libations and for your peace offerings.” And I have [provided a source] only in this world; from where is it derived regarding the World to Come? “I will extend peace to it like a river” (Isaiah 66:12). The Rabbis say: Great is peace, as when the messianic king comes, he will open only with peace, as it is stated: “How pleasant are the feet of the herald on the mountains, announcing peace” (Isaiah 52:7).