1. Leviticus 1:4, Sifra Finkelstein 19<\/p>\n
SPEAK TO THE SONS OF ISRAEL \u2026 HE SHALL LAY HIS HAND UPON THE HEAD OF THE BURNT OFFERING (Lev. 1:2\u20134). Israelites lay their hands but gentiles do not lay their hands. Now which is more inclusive, \u201cwaving\u201d or \u201claying on\u201d? Waving is more inclusive than laying on for waving is performed both for animate and inanimate offerings, while laying on is performed only for animate offerings. Certainly if we exclude [gentiles] from waving, which is more inclusive, we shall exclude them from laying on, which is less inclusive! So you say, but is waving more inclusive than laying on or is laying on more inclusive than waving? For laying on is performed by all the partners while waving is not performed by all the partners. If we exclude [gentiles] from waving, which is less inclusive, shall we exclude them from laying on, which is more inclusive?
\nThus since waving has some requirements which laying on does not have and laying on has some which waving does not have, the verse must tell us explicitly SPEAK TO THE SONS OF ISRAEL \u2026 HE SHALL LAY HIS HAND. Israelites lay their hands but gentiles do not lay their hands.<\/p>\n
THE SONS OF ISRAEL (Lev. 1:2)\u2014lay their hands but the daughters of Israel do not lay their hands. R. Jose and R. Simeon say, \u201cIt is optional for women to lay on their hands.\u201d R. Jose said, \u201cAbba Eleazar said to me, \u2018We had a calf for a well-being offering which we brought to the Women\u2019s Court and women laid their hands upon it.\u2019 \u201d Is laying on performed in the Women\u2019s Court? Rather that was done in order to give the women pleasure.
\nIs it possible that laying on is not performed [by women] for burnt offerings since they do not require waving, but only for offerings of well-being since they do require waving? The verse says AND SAY TO THEM (Lev. 1:2)\u2014thus including all matters which are under discussion. Just as [women] do not lay their hands on burnt offerings, so they do not lay their hands on offerings of well-being.<\/p>\n
ANY MAN (Lev. 1:2)\u2014thus including converts. OF YOU (Lev. 1:2)\u2014thus excluding apostates. Why interpret it thus\u2014ANY MAN\u2014thus including converts. OF YOU\u2014thus excluding apostates? After the verse has included, it excludes. The verse says THE SONS OF ISRAEL (Lev. 1:2). Just as the Israelites have accepted the covenant, so converts accept the covenant, excluding apostates who do not accept the covenant.
\nPerhaps one would reason: The Israelites are children of those who accepted the covenant and so too apostates are children of those who accepted the covenant, thus excluding converts who are not children of those who accepted the covenant. Therefore the verse says OF YOU\u2014now. Therefore you must say that just as the Israelites accepted the covenant, so converts have accepted the covenant, excluding apostates who do not accept the covenant. Thus it says THE SACRIFICE OF THE WICKED MAN IS AN ABOMINATION, THE MORE SO AS HE OFFERS IT IN DEPRAVITY (Prov. 21:27).<\/p>\n
ANY MAN \u2026 HE PRESENTS (Lev. 1:2). Does this mean that he is required to do so? The verse says WHEN HE PRESENTS (Lev. 1:2)\u2014indicating that it is optional.<\/p>\n
AN OFFERING TO THE LORD (Lev. 1:2). The sanctification of it must precede the offering of it. So taught R. Judah. R. Simeon said, \u201cWhat source teaches that a man should not say, \u2018To the Lord\u2014a burnt offering; to the Lord\u2014a meal offering; to the Lord\u2014an offering of well-being,\u2019 but rather he should say, \u2018A burnt offering to the Lord; a meal offering to the Lord\u2019? The verse says AN OFFERING TO THE LORD. From this we may infer that if one who is about to sanctify [an offering] is nevertheless told by the Torah not to place the Name of the Lord upon the offering, certainly one is not to mention the Name of Heaven for no reason!\u201d<\/p>\n
THE LORD (Lev. 1:2). Wherever an offering is mentioned, the Name LORD appears in order not to give sectarians any support.<\/p>\n
COMMENTARY The Sages gave scrupulous attention to each word and even to the order in which words appear. In determining the law they used a combination of logic and Biblical authority, preferring wherever possible to find a Scriptural basis for their practices.<\/p>\n
2. Leviticus 12:3, Sifra Weiss 58a<\/p>\n
ON THE EIGHTH DAY THE FLESH OF HIS FORESKIN SHALL BE CIRCUMCISED (Lev. 12:3). Does this mean any time, either day or night? DAY means daytime and not at night. This informs me that if the child is circumcised on the eighth day it must be during the daytime. What indicates that the child who is circumcised on the ninth, tenth, or eleventh day, or at any other time, must be circumcised during the daytime? The verse says ON THE \u2026 DAY.
\nA disciple once said to R. Akiba, \u201cOne wants to say so, but it seems to me that since it says SHE SHALL BE UNCLEAN SEVEN DAYS (Lev. 12:2) and then ON THE EIGHTH DAY (Lev. 12:3), one might think that we have here fifteen days\u2014seven and eight! Therefore the verse says ON THE \u2026 DAY.\u201d R. Akiba said to him, \u201cYou have dived into deep waters and brought up a shard in your hand. Does it not say elsewhere AT THE AGE OF EIGHT DAYS, EVERY MALE AMONG YOU THROUGHOUT THE GENERATIONS SHALL BE CIRCUMCISED (Gen. 17:12)?\u201d<\/p>\n
ON THE \u2026 DAY (Lev. 12:3) indicates that any time during the daylight is proper for circumcision. Nevertheless, those who are zealous perform mitzvot as quickly as they can, as it is said SO EARLY NEXT MORNING, ABRAHAM SADDLED HIS ASS (Gen. 22:3).<\/p>\n
ON THE EIGHTH DAY THE FLESH OF HIS FORESKIN SHALL BE CIRCUMCISED (Lev. 12:3)\u2014even if it is the Sabbath. How then is HE WHO PROFANES IT SHALL BE PUT TO DEATH (Ex. 31:14) to be applied? It refers to all other acts of work except for circumcision. Perhaps I should apply HE WHO PROFANES IT SHALL BE PUT TO DEATH to circumcision as well, in which case how would I apply ON THE EIGHTH DAY (Lev. 12:3)? To all days except the Sabbath. Therefore the verse says ON THE EIGHTH DAY\u2014even if it is the Sabbath.<\/p>\n
THE FLESH OF HIS FORESKIN SHALL BE CIRCUMCISED (Lev. 12:3)\u2014even if there is a discoloration there. How then is IN CASES OF A SCALY AFFECTION BE MOST CAREFUL (Deut. 24:8) to be applied? It refers to everything except for circumcision. Perhaps I should apply IN THE CASE OF A SCALY AFFECTION BE MOST CAREFUL to circumcision as well, in which case how would I apply THE FLESH OF HIS FORESKIN SHALL BE CIRCUMCISED (Lev. 12:3)? When there is no discoloration there. Therefore the verse says THE FLESH\u2014even when there is a discoloration there.<\/p>\n
HIS FORESKIN (Lev. 12:3)\u2014when there is definitely a foreskin this takes precedence over the Sabbath, but if it is doubtful, it does not take precedence over the Sabbath.<\/p>\n
HIS FORESKIN\u2014when there is definitely a foreskin this takes precedence over the Sabbath, but the case of an androgynous does not take precedence over the Sabbath. R. Judah says, \u201cThe case of an androgynous does take precedence over the Sabbath and one is even liable for the penalty of extinction because of it.\u201d<\/p>\n
HIS FORESKIN\u2014the foreskin takes precedence over the Sabbath, but the case of a child born at twilight does not take precedence over the Sabbath.
\nThe foreskin takes precedence over the Sabbath, but a child born circumcised does not take precedence over the Sabbath\u2014for the School of Shammai said that in such a case a drop of blood must be let so that there should be blood of the covenant, while the School of Hillel says that it is not necessary. R. Simeon b. Eleazar says, \u201cThe Schools of Shammai and Hillel did not dispute whether or not a child born circumcised requires the letting of a drop of blood as blood of the covenant, since that is really a case of the foreskin being pressed down. What was their dispute? The case of a convert who was already circumcised. The School of Shammai said that a drop of blood must be let as blood of the covenant, while the School of Hillel says that it is not necessary.\u201d<\/p>\n
3. Leviticus 14:34, Sifra Weiss 72b<\/p>\n
WHEN YOU ENTER (Lev. 14:34). Could this be from the time you enter the other side of the Jordan? The verse says THE LAND (Lev. 14:34)\u2014the special Land. Could this be the land of Moab and Ammon? The verse says WHICH I GIVE YOU (Lev. 14:34) and not Moab and Ammon. AS A POSSESSION (Lev. 14:34)\u2014only when you have conquered it. What is the source which teaches that if they conquered it but had not divided it up, or had divided it up according to families but not according to specific family heads, so that each individual did not know what belonged to him, it is not yet subject to the law of plagues? The verse says THE OWNER OF THE HOUSE SHALL COME (Lev. 14:35)\u2014only when each individual knows what belongs to him.<\/p>\n
AND I INFLICT AN ERUPTIVE PLAGUE (Lev. 14:34). R. Judah said, \u201cThis was meant to inform them that such plagues would come upon them.\u201d R. Simeon said, \u201cAND I INFLICT AN ERUPTIVE PLAGUE\u2014excluding those caused by supernatural forces. UPON A HOUSE IN THE LAND YOU POSSESS (Lev. 14:34)\u2014excluding a house built upon ships or rafts upon four beams, but including one built upon a tree or upon pillars.\u201d<\/p>\n
YOU POSSESS (Lev. 14:34). That which you possess is rendered impure by plagues, but Jerusalem is not rendered impure by plagues. R. Judah said,<\/p>\n
\u201cI have not heard of any exclusion except that of the Temple.\u201d R. Ishmael says, \u201cYOU POSSESS\u2014that which you possess is rendered impure by these plagues, but the lands of the nations are not rendered impure by them. And just as their lands are not rendered impure by these plagues, so their garments are not rendered impure by them.\u201d<\/p>\n
THE OWNER OF THE HOUSE (Lev. 14:35) may not send a messenger. Is this so even if he is old or ill? The verse says SHALL COME AND TELL THE PRIEST (Lev. 14:35). The priest shall then investigate exactly how the plague came upon the house. SAYING (Lev. 14:35). The priest shall speak pressing words to him: \u201cMy son, the eruptive plague always comes as a result of the evil tongue. IN CASE OF AN ERUPTIVE PLAGUE BE MOST CAREFUL \u2026 REMEMBER WHAT THE LORD YOUR GOD DID TO MIRIAM ON THE JOURNEY AFTER YOU LEFT EGYPT (Deut. 24:8\u20139). What is the connection between these things? It teaches us that the eruptive plague always comes as a result of the evil tongue. This is a matter of logic: If this happened to Miriam who did not speak thus in the presence of Moses, how much more will it happen to one who speaks against his fellow in his presence!\u201d
\nR. Simeon b. Eleazar says, \u201cPlagues also come as a result of arrogance as we see in the case of Uzziah: WHEN HE WAS STRONG, HE GREW SO ARROGANT HE ACTED CORRUPTLY: HE TRESPASSED AGAINST HIS GOD BY ENTERING THE TEMPLE OF THE LORD TO OFFER INCENSE ON THE INCENSE ALTAR. THE PRIEST AZARIAH, WITH EIGHTY OTHER BRAVE PRIESTS OF THE LORD, FOLLOWED HIM IN AND, CONFRONTING KING UZZIAH, SAID TO HIM, \u2018IT IS NOT FOR YOU, UZZIAH, TO OFFER INCENSE TO THE LORD, BUT FOR THE AARONITE PRIESTS.\u2026\u2019 UZZIAH, HOLDING THE CENSER AND READY TO BURN INCENSE, GOT ANGRY, BUT AS HE GOT ANGRY WITH THE PRIESTS, LEPROSY BROKE OUT ON HIS FOREHEAD \u2026 FOR THE LORD HAD STRUCK HIM WITH A PLAGUE. KING UZZIAH WAS A LEPER UNTIL THE DAY OF HIS DEATH (2 Chron. 26:16\u201321).\u201d<\/p>\n
COMMENTARY In this rather simple form of midrash the phrases are interspersed with the rabbinic interpretation of the verse. The presence of comments of a moral nature, such as those concerning Miriam and Uzziah, demonstrates that there is no strict distinction between law and lore in Midrash.<\/p>\n
4. Leviticus 16:29, Sifra Weiss 82b<\/p>\n
AND THIS SHALL BE TO YOU A LAW FOR ALL TIME: IN THE SEVENTH MONTH ON THE TENTH DAY OF THE MONTH (Lev. 16:29). AND THIS SHALL BE TO YOU\u2014and not to others. A LAW FOR ALL TIME (olam)\u2014concerning the Everlasting (olamim) House. IN THE SEVENTH MONTH. Could this mean the entire month? The verse says ON THE TENTH DAY OF THE MONTH.<\/p>\n
YOU SHALL AFFLICT YOUR SOULS (Lev. 16:29). Could this mean that one should seat oneself in the heat and in the cold in order to make oneself uncomfortable?\u2026 YOU SHALL AFFLICT YOUR SOULS\u2014affliction which will affect your souls. What is that? Eating and drinking. They said in the name of R. Ishmael, \u201cYOU SHALL AFFLICT YOUR SOULS is stated here and HE AFFLICTED YOU AND SUBJECTED YOU TO HUNGER (Deut. 8:3) is stated elsewhere. Just as the \u2018affliction\u2019 stated there is hunger, so the \u2018affliction\u2019 stated here is hunger.\u201d<\/p>\n
AND YOU SHALL DO NO MANNER OF WORK (Lev. 16:29). Does this mean that one should not trim vegetables, arrange couches, or wash cups? We reason thus: \u201cWork\u201d is stated here and work is stated elsewhere in regard to the work of the Sanctuary (Ex. 31:3). Just as the work stated in regard to the Sanctuary is skillful work, so the work stated here is skillful work. Perhaps it means that just as the work stated in regard to the Sanctuary was finished work, so the work stated here must be finished work such as not writing on a scroll, not weaving a garment, or not winnowing. How do we know that one may not write two letters, weave two meshes in a sieve or a winnow? The verse says not merely \u201cwork\u201d but NO MANNER OF WORK, thus including all of this.
\nThis teaches me about work which is optional. What about work which is in connection with a mitzvah? What indicates that one may not write two letters in sacred scrolls, phylacteries, or mezuzot or make two stitches in the breeches or the curtains? The verse says not merely \u201cwork\u201d but NO MANNER OF WORK, thus including all of this.
\nThis teaches me only about work which carries with it the penalty of extinction. What about work which does not carry with it the penalty of extinction? What indicates that one may not write one letter, make one stitch, weave one mesh in a sieve or a winnow? The verse says not merely \u201cwork\u201d but NO MANNER OF WORK, thus including all of this.
\nThis teaches me only about work which is of the same category of work which carries with it the punishment of extinction. What about work which is not of the same category of work which carries with it the punishment of extinction? What indicates that one may not climb a tree, ride on the back of an animal, sail on the water, clap hands, stamp feet, or dance? The verse says IT SHALL BE A SABBATH OF COMPLETE REST (Lev. 16:31) indicating shebut.
\nThis teaches me only about shebut which is optional. What about shebut which is in connection with a mitzvah? What indicates that one is not to dedicate something, make valuations, proscribe goods, give terumah or tithes, betroth, divorce, annul a marriage, or perform haliza, nor redeem fruits of the fourth year or second tithe? The verse says IT SHALL BE A SABBATH OF COMPLETE REST (Lev. 16:31) indicating shebut.<\/p>\n
NEITHER THE CITIZEN NOR THE ALIEN WHO RESIDES AMONG YOU (Lev. 16:29). CITIZEN indicates the citizens. THE CITIZEN includes the wives of citizens. ALIEN indicates the convert. THE ALIEN includes the wives of converts. AMONG YOU includes women and slaves.<\/p>\n
COMMENTARY Many midrashim are concerned with elucidating the exact meaning of Biblical prohibitions or practices. Here the Scripture commands the observance of the Day of Atonement and requires affliction of the soul, but does not specify what that means. Similarly it forbids work, without defining work. By comparing one verse to another in which the same word appears, the Sages define these terms. By pointing to words that seem extraneous they include various categories about which there could be a question. It is likely that in many such instances the prohibitions were already accepted and in effect. The attempt is to strengthen them by finding some way of attaching these practices to Biblical verses.<\/p>\n
5. Leviticus 19:11, Sifra Weiss 88b<\/p>\n
YOU SHALL NOT STEAL; YOU SHALL NOT DEAL DECEITFULLY OR FALSELY ONE MAN WITH ANOTHER (Lev. 19:11). This teaches me only about one man and another man. What about a man and a woman? The verse says WITH ANOTHER\u2014any other person. YOU SHALL NOT STEAL; YOU SHALL NOT DEAL DECEITFULLY OR FALSELY ONE MAN WITH ANOTHER. YOU SHALL NOT SWEAR FALSELY BY MY NAME (Lev. 19:11\u201312). Thus if you steal, you will be led to deceive, to swear falsely, and eventually to swear falsely by My Name.<\/p>\n
YOU SHALL NOT SWEAR FALSELY BY MY NAME (Lev. 19:12). Why is this stated? Since it says YOU SHALL NOT SWEAR FALSELY BY THE NAME OF THE LORD YOUR GOD (Ex. 20:7) we might have thought that one is guilty of this only if one uses the Unique Name. What indicates that all of the various designations of God are to be included [in this prohibition]? The verse says BY MY NAME (Lev. 19:12)\u2014any name that I have. PROFANING THE NAME OF YOUR GOD (Lev. 19:12). This teaches that a false oath profanes the Name of God.
\nAnother interpretation. PROFANING (hilalta). You will become fair game (hullin) for wild beasts and animals. Thus it says THAT IS WHY A CURSE CONSUMES THE EARTH, AND ITS INHABITANTS PAY THE PENALTY; THAT IS WHY EARTH\u2019S DWELLERS HAVE DWINDLED, AND FEW MEN ARE LEFT (Isa. 24:6).<\/p>\n
YOU SHALL NOT COERCE YOUR NEIGHBOR (Lev. 19:13). Does this mean that one is not even permitted to say, \u201cSo-and-so is a hero,\u201d when he is not; \u201cSo-and-so is wise,\u201d when he is not; \u201cSo-and-so is wealthy,\u201d when he is not? The verse says YOU SHALL NOT COMMIT ROBBERY (Lev. 19:13). Just as robbery is characterized as connected with monetary affairs, so \u201ccoercion\u201d is characterized as connected with monetary affairs. What is specifically intended? Suppression of the wages of a hired laborer. THE WAGES OF A LABORER SHALL NOT REMAIN WITH YOU UNTIL MORNING (Lev. 19:13). This teaches me only about the wages for the services of a man. What about wages for the services of an animal or implements? What about the fee paid for use of lands? The verse says THE WAGES\u2014of anything.
\nUNTIL MORNING. One is not guilty of transgressing this until the first morning. Is one guilty even if he did not come and demand his wages? The verse says WITH YOU. I said WITH YOU only to indicate that it must be for your benefit. Is one guilty if he has deposited it with a storekeeper or a moneychanger? The verse says WITH YOU\u2014it must remain with you for your benefit.
\nTHE WAGES OF A LABORER SHALL NOT REMAIN WITH YOU UNTIL MORNING. This teaches that the wages of a day laborer may be collected all night. What source teaches that the night laborer may collect all day? The verse says YOU MUST PAY HIM HIS WAGES ON THE SAME DAY, BEFORE THE SUN SETS (Deut. 24:15).<\/p>\n
YOU SHALL NOT INSULT THE DEAF (Lev. 19:14). This teaches me only about the deaf. What about including all human beings? The verse says YOU SHALL NOT INSULT A CHIEFTAIN AMONG YOUR PEOPLE (Ex. 22:27). In that case, why mention the deaf? The deaf is characterized as one who is alive, thus excluding the dead, who is not alive.<\/p>\n
OR PLACE A STUMBLING BLOCK BEFORE THE BLIND (Lev. 19:14)\u2014before one who is \u201cblind\u201d about a certain thing. If someone comes to you and says, \u201cIs the daughter of this person permitted to be married to a priest?\u201d do not say to him, \u201cShe is permitted,\u201d when you know that she is forbidden.
\nIf someone comes to you for advice, do not give him advice which is not correct. Do not say to him, \u201cGo out early in the morning,\u201d so that robbers will assault him. \u201cGo out at noon,\u201d so that he will be overcome by the heat. Do not say to him, \u201cSell your field and buy an ass,\u201d so that you can craftily take it from him. You may say, \u201cWell, I\u2019m only giving him good advice!\u201d but this is a matter for one\u2019s conscience, as it is said YOU SHALL FEAR YOUR GOD: I AM THE LORD (Lev. 19:14).<\/p>\n
YOU SHALL NOT RENDER AN UNFAIR DECISION (Lev. 19:15). This teaches that a judge who perverts justice is called \u201cunfair,\u201d \u201cdetested,\u201d \u201cabominable,\u201d \u201cproscribed,\u201d and \u201cabhorrent.\u201d He causes five things to happen:<\/p>\n
he renders the earth unclean;
\nhe profanes the Name of God;
\nhe causes the Divine Presence to depart;
\nhe brings Israel down by the sword;
\nhe exiles Israel from its Land.<\/p>\n
DO NOT FAVOR THE POOR (Lev. 19:15). Do not say, \u201cThis man is poor, and since both I and this wealthy man are duty bound to provide for him, I will find in his favor and in that way we will provide for him in an honorable way.\u201d Therefore it says DO NOT FAVOR THE POOR.<\/p>\n
OR SHOW DEFERENCE TO THE RICH (Lev. 19:15). Do not say, \u201cHe is a wealthy man from a good family. I do not want to shame him and see his embarrassment. How can I embarrass him?\u201d Therefore it says NOR SHOW DEFERENCE TO THE RICH.<\/p>\n
JUDGE YOUR NEIGHBOR FAIRLY (Lev. 19:15). One [of the litigants] should not be permitted to speak as much as he wants while you tell the other \u201cBe brief!\u201d
\nOne should not stand while the other sits. R. Judah said, \u201cI have heard that if they want to permit both of them to sit, they may do so. What is forbidden is for one of them to stand while the other sits.\u201d
\nAnother interpretation: JUDGE YOUR NEIGHBOR FAIRLY. Judge each man by the scale of merit.<\/p>\n
DO NOT GO ABOUT AS A TALEBEARER (rachil) AMONG YOUR PEOPLE (Lev. 19:16). Do not speak gently (rach) to this one and harsh to that one.
\nAnother interpretation: Do not be like a peddler (rochel) who loads his things and goes on his way.
\nR. Nehemiah said, \u201cThe procedure of judges is that the litigants stand before them. They listen to their arguments and then send them out while they discuss the matter. When they have come to a conclusion, they bring them back in and the senior judge says, \u2018So-and-so: you are vindicated. So-and-so: you are liable.\u2019 \u201d How do we know that when they go out one of the judges should not say, \u201cI was in your favor, but my colleagues were against you. What could I do since they outnumbered me?\u201d Therefore it says DO NOT GO ABOUT AS A TALEBEARER AMONG YOUR PEOPLE. And thus it says ONE WHO GOES ABOUT AS A TALEBEARER GIVES AWAY SECRETS, BUT A TRUSTWORTHY SOUL KEEPS A CONFIDENCE (Prov. 11:13).<\/p>\n
What is the source which teaches that if one has evidence, he is not permitted to keep silent? The verse says DO NOT STAND UPON THE BLOOD OF YOUR NEIGHBOR (Lev. 19:16).
\nWhat source teaches that if you see someone drowning in the river, being attacked by robbers or a wild beast, you must rescue him? The verse says DO NOT STAND UPON THE BLOOD OF YOUR NEIGHBOR.
\nWhat source teaches that if one is pursuing his fellow to kill him, or pursuing a male or a betrothed woman, you must rescue [the pursuer] even at the cost of his life? The verse says DO NOT STAND UPON THE BLOOD OF YOUR NEIGHBOR.<\/p>\n
YOU SHALL NOT HATE YOUR KINSMAN IN YOUR HEART (Lev. 19:17). Could this mean: Do not curse him, do not strike him, do not slap him? The verse says IN YOUR HEART.<\/p>\n
YOU SHALL SURELY REPROVE YOUR NEIGHBOR (Lev. 19:17). What is the source which teaches that if you have reproved someone four or five times, you should do so yet again? The verse says YOU SHALL SURELY REPROVE. Is this so even if when you reprove him, his face becomes distorted? The verse says BUT INCUR NO GUILT BECAUSE OF HIM (Lev. 19:17).
\nR. Tarphon said, \u201cBy the Temple Service! I doubt if there is anyone in this generation who is worthy enough to reprove!\u201d
\nR. Eleazar b. Azariah said, \u201cBy the Temple Service! I doubt if there is anyone in this generation who is capable of receiving reproof!\u201d
\nR. Akiba said, \u201cBy the Temple Service! I doubt if there is anyone in this generation who knows how to reprove others!\u201d
\nR. Johanan b. Nuri said, \u201cI call heaven and earth to testify for me that four or five times Akiba was reproved by Rabban Gamliel in Jabneh because of me\u2014for I complained against him\u2014but it was done in such a way that his love for me only increased.\u201d<\/p>\n
YOU SHALL NOT TAKE VENGEANCE (Lev. 19:18). How far does vengeance extend? A said to B, \u201cLend me your sickle,\u201d but B would not lend it to him. The next day B said to A, \u201cLend me your spade,\u201d and A said to B, \u201cI will not lend it to you just as you would not lend me your sickle!\u201d This is what is meant when it says YOU SHALL NOT TAKE VENGEANCE.<\/p>\n
OR BEAR A GRUDGE (Lev. 19:18). How far does bearing a grudge extend? A said to B, \u201cLend me your spade,\u201d but B would not lend it to him. The next day B said to A, \u201cLend me your sickle,\u201d and A said to B, \u201cHere it is. I am not like you who would not lend me your spade!\u201d This is what is meant when it says OR BEAR A GRUDGE.<\/p>\n
YOU SHALL NOT TAKE VENGEANCE OR BEAR A GRUDGE AGAINST YOUR KINSFOLK (Lev. 19:18)\u2014but you may take vengeance or bear a grudge against others.<\/p>\n
LOVE YOUR NEIGHBOR AS YOURSELF (Lev. 19:18). R. Akiba says, \u201cThis is the great principle of the Torah.\u201d Ben Azzai says, \u201cTHIS IS THE BOOK OF THE GENERATIONS OF ADAM (Gen. 5:1), an even greater principle!\u201d<\/p>\n
COMMENTARY As in other legal sections, here too the Sages are concerned with the definition of terms. For example, when Scripture forbids coercion, the Sages wish to define coercion. Similarly the terms vengeance and grudge are given specific definitions. In some cases, the Sages show a tendency to extend the meaning of a law beyond the specific and most narrow interpretation. Thus \u201cplacing a stumbling block before the blind\u201d is extended to mean not only the physically blind, but anyone who is prevented from clearly understanding something. The stumbling block need not be physical either, but includes bad advice. The brief discussion of LOVE YOUR NEIGHBOR reflects a matter of great importance. R. Akiba chooses that verse as the basic one underlying all of the legislation of the Torah. Whatever is done is a method of implementing that or of inculcating it. Ben Azzai is concerned lest this verse be interpreted too narrowly. Who is meant by \u201cneighbor?\u201d This term is usually interpreted to indicate a member of the people of Israel. The verse he chooses, therefore, teaches that the Torah is concerned with all human beings, since it tells the story of the descendants of Adam, the father of all.<\/p>\n
6. Leviticus 19:35, Sifra Weiss 91a<\/p>\n
YOU SHALL DO NO UNRIGHTEOUSNESS IN JUDGMENT (Lev. 19:35). This cannot be referring to justice, for that has already been dealt with. What then is meant by YOU SHALL DO NO UNRIGHTEOUSNESS IN JUDGMENT? It means in LENGTH, WEIGHT, AND CAPACITY (Lev. 19:35). This indicates that one who measures is also called a judge. For if he falsifies the measurement he is called \u201cunfair,\u201d \u201cdetested,\u201d \u201cabominable,\u201d \u201cproscribed,\u201d and \u201cabhorrent.\u201d He causes five things to happen:<\/p>\n
he renders the earth unclean;
\nhe profanes the Name of God;
\nhe causes the Divine Presence to depart;
\nhe brings Israel down by the sword;
\nhe exiles Israel from its Land.<\/p>\n
LENGTH means measurement of land.
\nWEIGHT means a proper balance.
\nCAPACITY means the large crest. Some say it means a small liquid measure. Some say that it means the strike [for leveling].
\nYOU SHALL HAVE AN HONEST BALANCE (Lev. 19:36). Adjust the balance well.
\nHONEST WEIGHTS (Lev. 19:36). Adjust the weights well.
\nAN HONEST EPHAH (Lev. 19:36). Adjust the ephot well.
\nAND AN HONEST HIN (Lev. 19:36). Adjust the hin well.
\nR. Jose b. R. Judah says, \u201cThe hin is really included in the ephah and it says AN HONEST EPHAH. Why then does it say AND AN HONEST HIN? Your \u2018no\u2019 should be honest and your \u2018yes\u2019 (hin) should be honest.\u201d<\/p>\n
YOU SHALL HAVE AN HONEST BALANCE (Lev. 19:36). Appoint a market commissioner. This verse was the source of the teaching: Every thirty days the wholesale dealer must clean his weight; the householder\u2014every twelve months. R. Simeon b. Gamliel said, \u201cIt is just the opposite.\u201d The storekeeper must clean his weights once a week and clean his scales after every usage. R. Simeon b. Gamliel said, \u201cUnder what conditions does this apply? When selling items which are moist. When the produce is dry, he need not [clean them every time.]\u201d He must let the scale be tipped by a handbreadth. If he gives an exact weight, then he must give the following extras: one tenth in the case of liquids and one twentieth in the case of dry produce.<\/p>\n
I AM THE LORD YOUR GOD WHO BROUGHT YOU OUT OF THE LAND OF EGYPT (Lev. 19:36). I brought you out of the Land of Egypt on this condition\u2014that you observe the mitzvot of just measures. Whoever acknowledges the mitzvah of just measures acknowledges the Exodus from Egypt. Whoever denies the mitzvah of just measures denies the Exodus from Egypt.<\/p>\n
I AM THE LORD (Lev. 19:37). I can be depended upon to reward [you].<\/p>\n
COMMENTARY The general statements made in Scripture in regard to honesty in business were translated into very specific terms appropriate to the business practices of the rabbinic period. Once again we find moral exhortations included since the law was not merely legal regulations but was seen as part of the Covenantal relationship between God and the people of Israel. Thus the discussion of just weights and inspection of scales concludes with a general exhortation of far-reaching moral impact. The midrash teaches that the Exodus took place only on condition that Israel uphold the laws of honest and ethical business practice. The entire meaning of the Exodus is denied and vitiated by one who breaks these regulations, regardless of what such a person professes to believe. No less than the dishonest judge, the dishonest merchant will cause the downfall of Israel and its exile.<\/p>\n
SAY FURTHER TO THE ISRAELITE PEOPLE (Lev. 20:2). AND TO THE ISRAELITE PEOPLE SPEAK THUS (Lev. 24:15). SPEAK TO THE ISRAELITE PEOPLE (Lev. 18:2). COMMAND THE ISRAELITE PEOPLE (Lev. 24:2). YOU SHALL FURTHER INSTRUCT THE ISRAELITES (Ex. 27:20). R. Jose says, \u201cThe Torah speaks in human language, using many different expressions. Each one must be expounded. (Thus in the verse ANY MAN AMONG THE ISRAELITES, OR AMONG THE STRANGERS RESIDING IN ISRAEL (Lev. 20:2).) ISRAELITES means the Israelite men. STRANGERS means converts. THE STRANGERS includes the wives of converts. IN ISRAEL includes their wives and slaves.\u201d If so, why does it say ANY MAN? To include gentiles who violate the laws of forbidden sexual relationships. If committed with gentiles, they are to be judged by the laws of the nations. If with Israelites, they are to be judged by the laws of Israel.<\/p>\n
WHO GIVES ANY OF HIS OFFSPRING TO MOLECH (Lev. 20:2)\u2014not one who gives his offspring to something else. WHO GIVES ANY OF HIS OFFSPRING TO MOLECH. Why is this said? Since it says DO NOT ALLOW ANY OF YOUR OFFSPRING TO BE OFFERED UP TO MOLECH (Lev. 18:21) I might think that he is guilty if he makes him pass through but does not deliver him, therefore the verse says WHO GIVES ANY OF HIS OFFSPRING (Lev. 20:2). I might think that he is guilty if he delivers him but does not make him pass through. The verse says DO NOT ALLOW ANY OF YOUR OFFSPRING TO BE OFFERED UP (Lev. 18:21). I might think that he is guilty if he delivers him up to be offered to Molech but not by fire. The verse says LET NO ONE BE FOUND AMONG YOU WHO OFFERS UP HIS SON OR DAUGHTER TO THE FIRE OR WHO IS AN AUGUR (Deut. 18:10). The use of the word offer in both verses links them together. Just as in the one (Lev. 18:21) the \u201coffering\u201d is to Molech, so in the other (Deut. 18:10) the \u201coffering\u201d is to Molech. And just as the offering in the one (Deut. 18:10) is by fire, so the offering in the other (Lev. 18:10) is by fire. Thus we find that the prohibition is against delivering and offering him up to Molech by fire.<\/p>\n
SHALL BE PUT TO DEATH (Lev. 20:2)\u2014by the court. What source teaches that if the court is unable to affect punishment, the people of the land should assist it? The verse says THE PEOPLE OF THE LAND SHALL PELT HIM WITH STONE (Lev. 20:2). Another interpretation. PEOPLE OF THE LAND\u2014the people for whose sake the Land was created. Rabban Gamliel says, \u201cThe people who are destined to inherit this Land as a result of these practices.\u201d
\nPELT HIM\u2014him but not his garments.
\nWITH STONE. This teaches that if he dies as the result of one stone, that is sufficient.<\/p>\n
AND I WILL SET MY FACE (panai) (Lev. 20:3). I will free Myself (poneh) from all other matters in order to deal with him.<\/p>\n
AGAINST THAT MAN (Lev. 20:3)\u2014and not against the populace.<\/p>\n
THAT\u2014but not one who was coerced or who did it unwittingly or in error.<\/p>\n
AND WILL CUT HIM OFF FROM AMONG HIS PEOPLE (Lev. 20:3)\u2014and all will be well with his people.<\/p>\n
BECAUSE HE GAVE OF HIS OFFSPRING TO MOLECH (Lev. 20:3). Why is this said? Since it says LET NO ONE BE FOUND AMONG YOU WHO CONSIGNS HIS SON OR DAUGHTER TO THE FIRE (Deut. 18:10) I only know about his son or daughter. What about the son of his son or of his daughter? The verse says BECAUSE HE GAVE OF HIS OFFSPRING TO MOLECH (Lev. 20:3). This teaches me only about his legitimate offspring. What about his illegitimate offspring? The verse says WHEN HE GIVES OF HIS OFFSPRING TO MOLECH\u2014any offspring he may have.<\/p>\n
AND SO DEFILED MY SANCTUARY AND PROFANED MY HOLY NAME (Lev. 20:3). This teaches that he defiles the Sanctuary, profanes the Name of God, causes the Divine Presence to remove itself, causes Israel to fall by the sword and to be exiled from its Land.<\/p>\n
AND IF THE PEOPLE OF THE LAND SHOULD SURELY SHUT THEIR EYES (Lev. 20:4). How do we know that if they shut their eyes to one such thing, they will shut their eyes to many things? The verse says SURELY SHUT. How do we know that if one court shuts its eyes, many courts will come to shut their eyes? The verse says SURELY SHUT. How do we know that if a lesser Sanhedrin shuts its eyes, the Great Sanhedrin will come to shut its eyes and the power of capital punishment will be taken from it? The verse says SURELY SHUT.<\/p>\n
AND IF THE PEOPLE OF THE LAND SHOULD SURELY SHUT THEIR EYES TO THAT MAN WHEN HE GIVES OF HIS OFFSPRING TO MOLECH, AND SHOULD NOT PUT HIM TO DEATH (Lev. 20:4)\u2014in any way that they wish to put him to death.<\/p>\n
I MYSELF WILL SET MY FACE AGAINST THAT MAN AND HIS KIN (Lev. 20:5).\u2026 Why is this said? R. Simeon said, \u201cWhat sin did his kin commit? This teaches you, rather, that wherever there is a customs collector in a family, they are all customs collectors. Wherever there is a robber, they are all robbers because they cover up for him.\u201d<\/p>\n
AND WILL CUT HIM OFF (Lev. 20:5). Why is this said? Since it is said AND HIS KIN (Lev. 20:5) I might think that his family too would suffer the punishment of extinction. Therefore the verse says HIM. He will suffer extinction but his family will not suffer extinction but only chastisements.<\/p>\n
AND WILL CUT HIM OFF \u2026 AND ALL WHO FOLLOW HIM IN GOING ASTRAY AFTER MOLECH (Lev. 20:5). This includes all types of idolatry.<\/p>\n
CUT OFF FROM AMONG THEIR PEOPLE (Lev. 20:5)\u2014and all will be well with their people.<\/p>\n
7. Leviticus 23:5, Sifra Weiss 100a<\/p>\n
IN THE FIRST MONTH, ON THE FOURTEENTH DAY OF THE MONTH, AT TWILIGHT THERE SHALL BE A PASSOVER OFFERING TO THE LORD (Lev. 23:5). Could this mean after dark? The verse says DAY. If it says DAY, could this mean any time after the second hour? The verse says AT TWILIGHT. Just as TWILIGHT is characterized as a time when the day wanes, so DAY means a time when the day wanes, namely six hours and thereafter. And although it cannot be used as proof of this, there is a hint in the verse: \u201cUP! WE WILL ATTACK AT NOON.\u201d \u201cALAS FOR US! FOR DAY IS DECLINING, THE SHADOWS OF EVENING GROW LONG\u201d (Jer. 6:4).<\/p>\n
AND ON THE FIFTEENTH DAY OF THAT MONTH THE LORD\u2019S FEAST OF UNLEAVENED BREAD (Lev. 23:6). That day requires unleavened bread and the Feast of Tabernacles does not require unleavened bread. Would logic not dictate that if this day, which does not require a tabernacle, requires unleavened bread, the one which does require a tabernacle must surely require unleavened bread as well? The verse says THAT. THAT \u2026 FEAST OF UNLEAVENED BREAD requires unleavened bread, but the Festival of Tabernacles does not require unleavened bread.<\/p>\n
THE FEAST OF UNLEAVENED BREAD FOR THE LORD\u2014FOR SEVEN DAYS YOU SHALL EAT UNLEAVENED BREAD (Lev. 23:6). Why is this stated? Since it says YOU SHALL EAT UNLEAVENED BREAD SIX DAYS, AND ON THE SEVENTH DAY YOU SHALL HOLD A SOLEMN GATHERING FOR THE LORD YOUR GOD (Deut. 16:8). The seventh day was part of the general rule but has been singled out. Why? In order to draw the analogy that just as eating unleavened bread on the seventh day is optional, so is it optional on all of the days. Is the first evening also optional? The verse says ON THE FIFTEENTH DAY OF THE MONTH \u2026 YOU SHALL EAT UNLEAVENED BREAD (Lev. 23:6). Scripture determines that it is required.<\/p>\n
This teaches us only about the time when the Temple was in existence. What about now when there is no Temple? The verse says AT EVENING YOU SHALL EAT UNLEAVENED BREAD (Ex. 12:18).<\/p>\n
If this is so, why does it say FOR SEVEN DAYS YOU SHALL EAT UNLEAVENED BREAD (Lev. 23:6)? One may eat unleavened bread for seven days and fulfill the requirements for observance of Passover. This is not the case in regard to the choice flour and unleavened wafers of the Nazirite which may not be eaten for the period of seven days.\u2026<\/p>\n
WHEN YOU ENTER (Lev. 23:10). Could this mean: when you arrive at the other side of the Jordan? The verse says THE LAND (Lev. 23:10) which has been specified. Could this mean: when you reach Ammon and Moab? The verse says WHICH I AM GIVING YOU (Lev. 23:10)\u2014YOU and not Ammon and Moab. AND YOU REAP ITS HARVEST (Lev. 23:10) at the very beginning of all harvesting. Does this include irrigated fields and the plain? The verse says YOUR HARVEST (Lev. 23:10)\u2014the harvest of all of you, have I stated, and not that of irrigated fields and the plain. HARVEST\u2014and not of legumes. HARVEST\u2014and not unripe corn. R. Judah says, \u201cIf one began to reap before it reached a third of its growth, he may reap it and feed it to cattle, animals, and fowl and it is exempt from leket, the forgotten sheaf, and peah but liable for the tithe.\u201d R. Simeon says, \u201cEven if one began to reap after it reached a third of its growth, he may reap it and feed it to cattle, animals, and fowl and it is exempt from leket, the forgotten sheaf, and peah but liable for the tithe.\u201d<\/p>\n
AND YOU REAP ITS HARVEST, YOU SHALL BRING THE FIRST SHEAF OF YOUR HARVEST TO THE PRIEST (Lev. 23:10). The mitzvah of reaping does not apply to the priest.<\/p>\n
HE SHALL WAVE THE SHEAF BEFORE THE LORD (Lev. 23:11). The sheaf has three designations: \u201cSheaf,\u201d \u201cshibolim,\u201d and \u201csheaf of waving.\u201d All of them refer to that which is called sheaf. AS YOUR WILL (Lev. 23:11). People are not to be forced to do this against their will. ON THE DAY AFTER THE SABBATH (Lev. 23:11). On the day after the festival it shall be waved. THE PRIEST SHALL WAVE IT (Lev. 23:11). This is the fundamental rule which indicates that all instances of waving are to be done by the priest. ON THE DAY \u2026 YOU SHALL OFFER.<\/p>\n
YOU SHALL \u2026 WAVE THE SHEAF \u2026 (Lev. 23:12) even if there is no lamb. ON THE DAY THAT YOU WAVE THE SHEAF (Lev. 23:12). Waving is done only during the day. AS A BURNT OFFERING TO THE LORD A LAMB OF THE FIRST YEAR WITHOUT BLEMISH (Lev. 23:12). The year referred to is not the calendar year.\u2026<\/p>\n
UNTIL THAT VERY DAY, UNTIL YOU HAVE BROUGHT THE OFFERING OF YOUR GOD, YOU SHALL EAT NO BREAD OR PARCHED GRAIN OR FRESH EARS (Lev. 23:14). This refers to bringing the sheaf. Perhaps it refers to bringing the lamb. See what is written elsewhere YOU SHALL BRING (Lev. 23:9). Just as there \u201cbringing\u201d refers to the sheaf, so here \u201cbringing\u201d refers to the sheaf.<\/p>\n
As soon as the sheaf was brought, one would find the markets of Jerusalem filled with flour of parched grain\u2014not in accord with the will of the Sages. So taught R. Meir. R. Judah says, \u201cThey acted in accord with the will of the Sages. Once the sheaf has been brought, the new produce is immediately permissible. And for those far away, it is permissible from noon on.\u201d When the Temple was destroyed, R. Johanan b. Zakkai decreed that it was forbidden the entire day of the waving. Said R. Judah, \u201cIs it not forbidden according to the Torah, as it is said UNTIL THAT VERY DAY (Lev. 23:14)? Why was it permitted from noon on for those far away? Because they knew that the court was never derelict in this matter.\u201d<\/p>\n
IT IS A LAW FOR ALL TIME (Lev. 23:14)\u2014for the House which is for all time. THROUGHOUT THE GENERATIONS (Lev. 23:14)\u2014this should be practiced for all generations. IN ALL YOUR SETTLEMENTS (Lev. 23:14). Both within the Land and outside of it. Said R. Simeon, \u201cThere are three things which are dependent upon the land, but which are practiced both within the Land and outside of it: new grain, fourth-year products, and the law of diverse seeds. The new grain is forbidden everywhere by the Torah. Fourth-year products are a traditional law. Diverse seeds is an enactment of the Scribes.<\/p>\n
YOU SHALL COUNT FOR YOURSELVES (Lev. 23:15). Each individual must do so. FROM THE DAY AFTER THE SABBATH (Lev. 23:15). From the day after the festival. Might it not mean the day after the weekly Sabbath commemorating the creation? R. Jose b. R. Judah said, \u201cWhen it says UNTIL THE DAY AFTER THE SEVENTH SABBATH YOU SHALL COUNT FIFTY DAYS (Lev. 23:16) it means that no more than fifty days are to elapse. If it meant the weekly Sabbath commemorating the creation, there would be times when they would be fifty-one, fifty-two, fifty-three, fifty-four, fifty-five, or fifty-six days!\u201d What then is the meaning of FROM THE DAY AFTER THE SABBATH (Lev. 23:15)? The day after the festival.
\nR. Judah b. Beterah says, \u201cFROM THE DAY AFTER THE SABBATH. From the day after the festival. Might it not mean the weekly Sabbath commemorating the creation? When it says YOU SHALL COUNT FOR YOURSELF SEVEN WEEKS (Deut. 16:9) it indicates counting which is dependent upon the court, thus eliminating the weekly Sabbath commemorating the creation which is not dependent upon the court but which may be counted by anyone.\u201d
\nR. Jose says, \u201cFROM THE DAY AFTER THE SABBATH. From the day after the festival. Might it not mean the weekly Sabbath commemorating the creation? Does it say \u2018From the day after the Sabbath during Passover?\u2019 Does it not say merely FROM THE DAY AFTER THE SABBATH? Now the entire year is full of Sabbaths. How could one possibly figure out which Sabbath was meant? It says here THE DAY AFTER THE SABBATH and later it says THE DAY AFTER THE \u2026 SABBATH (Lev. 23:16). Just as the DAY AFTER THE SABBATH there is referring to a festival and the beginning of a festival, so THE DAY AFTER THE SABBATH here is referring to a festival and the beginning of a festival.\u201d
\nR. Simeon b. Eleazar says, \u201cOne verse says SIX DAYS YOU SHALL EAT UNLEAVENED BREAD (Deut. 16:8) and another verse says YOU SHALL EAT UNLEAVENED BREAD FOR SEVEN DAYS (Lev. 23:6). How can both of these verses be upheld? The reference is to a kind of unleavened bread which cannot be eaten for the full seven days. That made from the new wheat can be eaten only six days. How, then, do I understand THE DAY AFTER THE SABBATH? The day after the festival.\u201d<\/p>\n
FROM THE DAY YOU BRING \u2026 YOU SHALL COUNT (Lev. 23:15\u201316). May one reap, count, and bring whenever he wants? The verse says START TO COUNT THE SEVEN WEEKS WHEN THE SICKLE IS FIRST PUT TO THE STANDING GRAIN (Deut. 16:9). May one reap, count, and bring whenever he wants? The verse says FROM THE DAY YOU BRING \u2026 YOU SHALL COUNT (Lev. 22:15\u201316). May one reap, count, and bring during the day? The verse says YOU SHALL KEEP COUNT (UNTIL) SEVEN FULL WEEKS HAVE ELAPSED (Lev. 23:15). When are they FULL? When evening begins. May one reap at night, count at night, and bring at night? The verse says FROM \u2026 THE DAY THAT YOU BRING (Lev. 23:15). The bringing must be during the day. Since the bringing must be during the day, how could reaping and counting be at night? YOU SHALL COUNT FIFTY DAYS UNTIL THE DAY AFTER THE SEVENTH SABBATH (Lev. 23:16). This is what R. Simeon b. R. Judah said: The entire counting must be no more than fifty days. YOU SHALL COUNT FIFTY DAYS. May one count fifty and then sanctify the fifty-first? The verse says SEVEN FULL WEEKS (Lev. 23:15). If they are to be SEVEN FULL WEEKS, may we count forty-eight and sanctify the forty-ninth? The verse says COUNT FIFTY DAYS. How is this done? One counts forty-nine days and sanctifies the fiftieth day just as in done with the Jubilee.<\/p>\n
AND YOU SHALL BRING AN OFFERING OF NEW GRAIN TO THE LORD (Lev. 23:16). It shall be new for all grain offerings. This refers only to wheat. How do we know about barley as well? When it says ON THE DAY OF THE FIRST FRUITS, YOUR FEAST OF WEEKS, WHEN YOU BRING AN OFFERING OF NEW GRAIN TO THE LORD (Num. 28:26)\u2014if it is not referring to an offering of wheat, it refers to an offering of barley.<\/p>\n
COMMENTARY The discussion here of the meaning of the word \u201cSabbath\u201d in Lev. 23:15 is academic in that none of the Pharisaic sages held that it referred to the weekly Sabbath. They all agreed that it referred to the first day of the Passover festival. There had been such a dispute, however, between the Pharisees and the Sadducees. The Sadducean position was that Sabbath here meant the first weekly Sabbath after the start of Passover. This dispute was actually based upon the question of the date and the significance of the holiday of Pentecost (Shavuot) which came at the conclusion of the period of counting. In the Scripture that holiday is described as agricultural. The Pharisees believed that it was also the commemoration of the theophany at Sinai, the day of the \u201cgiving of the Torah.\u201d Since it is difficult if not impossible to have an anniversary of something if there is no fixed date, it was important for them to assign a specific date to the beginning of the period of counting so that there would be a specific date for Pentecost as well. The Sadducees, of course, did not accept the oral tradition concerning the celebration of Pentecost.<\/p>\n
8. Leviticus 23:23, Sifra Weiss 101b<\/p>\n
SPEAK TO THE ISRAELITE PEOPLE THUS: IN THE SEVENTH MONTH, ON THE FIRST DAY OF THE MONTH, YOU SHALL OBSERVE COMPLETE REST, A SACRED OCCASION (Lev. 23:24). You have A SACRED OCCASION, but the nations do not have A SACRED OCCASION. Perhaps when it says THE ISRAELITE PEOPLE it means only THE ISRAELITE PEOPLE, in which case what is the source which includes converts and slaves? The verse says IT SHALL BE FOR YOU (Lev. 23:24).<\/p>\n
YOU SHALL OBSERVE COMPLETE REST, A SACRED OCCASION COMMEMORATED WITH LOUD BLASTS (Lev. 23:24). R. Eliezer says, \u201cCOMPLETE REST refers to the sanctification of the day. A SACRED OCCASION refers to sanctifying Him.\u201d R. Akiba said to him, \u201cThe meaning of COMPLETE REST is cessation of work, for the section began with the first cessation. Rather COMMEMORATED refers to the remembrance verses, LOUD BLASTS to the shofrot verses and SACRED OCCASION to the sanctification of the day. What is the source which teaches that we should say the kingship verses with [the sanctification of the day]? The verse says I AM THE LORD YOUR GOD \u2026 IN THE SEVENTH MONTH (Lev. 23:22\u201323).\u201d R. Jose b. R. Judah says, \u201cWhat is the meaning of the verse THEY SHALL BE A REMINDER OF YOU BEFORE THE LORD YOUR GOD: I AM THE LORD YOUR GOD (Num. 10:10)? The purpose of I AM THE LORD YOUR GOD is to serve as the fundamental principle that wherever there are remembrances, kingship must be placed nearby.\u201d<\/p>\n
What is the order of the blessings?
\nThe blessing of the patriarchs is recited,
\n\u2014that of powers
\n\u2014the sanctification of God, including the kingship verses
\n\u2014the shofar is not sounded
\n\u2014the sanctification of the day and the shofar is sounded
\n\u2014the remembrance verses and the shofar is sounded<\/p>\n
\u2014the shofar verses and the shofar is sounded
\n\u2014the blessing of the Temple service is said
\n\u2014the acknowledgment
\n\u2014and the blessing of the priests. So taught R. Johanan b. Nuri.<\/p>\n
R. Akiba said to him, \u201cIf the shofar is not sounded after the kingship verses, why are they included at all? Rather it should be as follows:
\n\u2014the blessing of the patriarchs is recited
\n\u2014that of powers
\n\u2014the sanctification of God
\n\u2014the sanctification of the day, including the kingship verses and the shofar is sounded
\n\u2014the remembrance verses and the shofar is sounded
\n\u2014the shofar verses and the shofar is sounded
\n\u2014the blessing of the Temple service is said
\n\u2014the acknowledgment
\n\u2014and the blessing of the priests.\u201d<\/p>\n
R. Judah the Prince says, \u201cIf one says the kingship verses with the sanctification of the day, what do we find? That the blessing which is the fourth on other occasions is also the fourth here.\u201d
\nRabban Simeon b. Gamliel said, \u201cRecite the sanctification of the day with the remembrance verses. In that way the blessing which is fourth on other occasions is also fourth here.\u201d
\nWhen they sanctified the year in Usha, Rabban Simeon b. R. Johanan b. Beroka led the prayer on the first day according to the order of R. Johanan b. Nuri. Rabban Simeon b. Gamliel said, \u201cThat is not the custom we followed in Jabneh.\u201d On the second day Hananiah b. R. Jose the Galilean led the prayer according to the order of R. Akiba. Rabban Simeon b. Gamliel said, \u201cThat is the way we did it in Jabneh.\u201d<\/p>\n
COMMENTARY The sounding of the shofar accompanied by verses connected to the three main themes of the New Year (Rosh HaShannah) seems to be the most ancient part of the liturgy for that day. The complete liturgy had not been standardized by the time of the compilation of these midrashim. Different systems existed for integrating the shofar sounding and verses into the framework of the central prayer of the service, the Amida, without adding additional blessings. The main difference between the two systems described here is that R. Johanan b. Nuri adds the kingship verses to the third blessing, the sanctification of God, without a shofar blast to follow it, while R. Akiba places them together with the fourth blessing, the sanctification of the day, followed by the sound of the shofar. It was R. Akiba\u2019s system that prevailed.<\/p>\n
How do we know that the shofar is used? The verse says THEN YOU SHALL SOUND THE SHOFAR LOUD; IN THE SEVENTH MONTH, ON THE TENTH DAY OF THE MONTH\u2014THE DAY OF ATONEMENT (Lev. 25:9). The only reason it says THE SEVENTH MONTH is to indicate that the LOUD BLASTS (Lev. 23:24) in the seventh month are made thus. Just as there the shofar is used, so at the New Year, the shofar is used. How do we know that a plain blast comes first? The verse says THEN YOU SHALL SOUND THE SHOFAR LOUD (Lev. 25:9). And how do we know that a plain blast comes last? The verse says YOU SHALL HAVE THE SHOFAR SOUNDED (Lev. 25:9). This only indicates what is done at the Jubilee proclamation. What about the New Year? The verse says YOU SHALL SOUND THE SHOFAR LOUD IN THE SEVENTH MONTH, ON THE TENTH DAY OF THE MONTH\u2014THE DAY OF ATONEMENT (Lev. 25:9). The only reason it says THE SEVENTH MONTH is to indicate that the LOUD BLASTS of the entire seventh month are to be like that. Just as here there is a plain blast first and last, so at the New Year there is a plain blast first and last. How do we know that what is said about the Jubilee applies to the New Year and that what is said about the New Year applies to the Jubilee? In both cases the expression THE SEVENTH MONTH is used in order to create this juxtaposition.<\/p>\n
And how do we know that there are to be three groups of three sounds each? The verse says YOU SHALL SOUND THE SHOFAR LOUD (Lev. 25:9); COMMEMORATED BY LOUD BLASTS \u2026 A SACRED OCCASION (Lev. 23:24) A DAY WHEN THE SHOFAR IS SOUNDED (Num. 29:1). This teaches that there are three groups of three sounds each.<\/p>\n
What is the order of the blasts? Tekiah\u2014Teruah\u2014Tekiah. Tekiah\u2014Teruah\u2014Tekiah\u2014three blasts for a total of nine. The length of the Tekiah is that of the Teruah and that of the Teruah is three times that of the Shebarim. The size of the shofar is merely that it be enough to make the blasts.<\/p>\n
COMMENTARY The text here does not give the complete details of the sounding of the shofar. There are three types of sounds: the Tekiah, which is one prolonged blast; the Shebarim, which is a blast broken into three sections; and the Tekiah, which is a series of short, staccato sounds. Although the number of blasts was later expanded in Jewish usage, our text and all the early texts speak of the number nine, three times three. The blessings of the Amida are also nine, although no reason has even been given for this particular number.<\/p>\n
IT SHALL BE A SACRED OCCASION FOR YOU: YOU SHALL PRACTICE SELF-DENIAL \u2026 YOU SHALL DO NO WORK THROUGHOUT THAT DAY \u2026 FOR IT IS A DAY OF ATONEMENT FOR YOU ON WHICH EXPIATION IS MADE ON YOUR BEHALF (Lev. 23:27\u201328). This indicates only that the Day of Atonement atones only if one makes it A SACRED OCCASION, practices self-denial, and does not work on it. What is the source which teaches that even if one did not make it a sacred occasion, practice self-denial, and refrain from work it still atones? The verse says IT IS THE DAY OF ATONEMENT. It can do so. This indicates only that the Day of Atonement atones when there are sacrifices and goats. What is the source which teaches that even if there are no sacrifices or goats it atones? The verse says IT IS THE DAY OF ATONEMENT. Is it possible that it atones both for those who repent and for those who do not repent? This is a matter of logic. The sin offering and the guilt offering atone. The Day of Atonement atones. Just as the sin offering and the guilt offering atone only for those who repent, so the Day of Atonement atones only for those who repent. But can you say this when the sin offering and the guilt offering do not atone for the deliberate transgression as they do for the inadvertent one while the Day of Atonement does atone for the deliberate transgression as well as for the inadvertent one? Since it atones both for deliberate transgressions and inadvertent ones, perhaps it atones for both those who repent and those who do not! Therefore the verse says BUT (Lev. 23:27)\u2014to indicate that it atones only for those who repent.<\/p>\n
YOU SHALL DO NO WORK ON THAT DAY (Lev. 23:28). This is the warning against work. AND WHOEVER DOES ANY WORK THROUGHOUT THAT DAY, I WILL CAUSE THAT PERSON TO PERISH FROM AMONG HIS PEOPLE (Lev. 23:30). This is the punishment for working. INDEED, ANY PERSON WHO DOES NOT PRACTICE SELF-DENIAL THROUGHOUT THAT DAY SHALL BE CUT OFF FROM HIS KIN (Lev. 23:29). This is the punishment for not practicing self-denial. I WILL CAUSE THAT PERSON TO PERISH (Lev. 23:30). Why is this stated? Whenever it speaks of being cut off, we do not know what exactly it means. I WILL CAUSE THAT PERSON TO PERISH teaches us that being cut off means to perish.<\/p>\n
What is the source which teaches us that on the Day of Atonement eating, drinking, bathing, anointing, sexual intercourse, and the wearing of shoes are forbidden? The verse says COMPLETE REST (Lev. 23:24)\u2014cessation of work. Is it possible then that on the weekly Sabbath commemorating creation these things would also be forbidden? The verse says YOU SHALL OBSERVE COMPLETE REST (Lev. 23:24). YOU SHALL PRACTICE SELF-DENIAL (Lev. 23:27). On this day these things are forbidden, but not on the weekly Sabbath commemorating creation.<\/p>\n
AND YOU SHALL PRACTICE SELF-DENIAL ON THE NINTH DAY (Lev. 23:32). Is it possible that one should begin to practice self-denial on the ninth of the month? The verse says ON THE NINTH DAY OF THE MONTH AT EVENING (Lev. 23:32). If it is AT EVENING, perhaps it begins when it is dark. The verse says AND YOU SHALL PRACTICE SELF-DENIAL ON THE NINTH DAY (Lev. 23:32). How is that to be done? By beginning to practice self-denial while it is still daylight, for one is to add from the weekday to the sacred time. This teaches me only about the time preceding the day. What about after it? The verse says FROM EVENING TO EVENING (Lev. 23:32). This teaches me only about the Day of Atonement. What about the weekly Sabbath commemorating the creation? The verse says YOU SHALL OBSERVE THIS YOUR SABBATH (Lev. 23:32). What about the festivals? The verse says YOUR SABBATH (Lev. 23:32). Thus any time one is to observe a cessation from work, one is to add time both before it and after.<\/p>\n
COMMENTARY The efficacy of the Day of Atonement in bringing about reconciliation and reacceptance by God was especially important following the destruction of the Temple. Since the Scriptural description includes the sacrificial rite and the ritual of the goats as an integral part of the day, the Sages here stress that the Day of Atonement itself, even without those rituals, which could no longer be practiced, brought atonement. They were cautious to warn, however, that rituals are not magic and that the performance of the rites of that day, that is, fasting and abstinence, was effective only where repentance had taken place. There is no automatic way of attaining atonement or salvation, they stress. The Day of Atonement is necessary but not sufficient without the moral and spiritual aspects that go with it.<\/p>\n
9. Leviticus 25:17, Sifra Weiss 107b<\/p>\n
DO NOT WRONG ONE ANOTHER (Lev. 25:17). This is referring to verbal wrongs. Perhaps it means monetary wrongs? When it says DO NOT WRONG YOUR BROTHER (Lev. 25:14) that refers to monetary wrongs. How then shall I understand DO NOT WRONG ONE ANOTHER (Lev. 25:17)? It is referring to verbal wrongs.
\nIn what way? If one had repented, you should not say to him, \u201cRemember your former actions!\u201d
\nTo the child of converts one should not say, \u201cRemember the actions of your ancestors!\u201d
\nTo one who has just buried his son who was killed by soldiers, one should not say what Job\u2019s \u201cfriends\u201d said to him: IS NOT YOUR PIETY YOUR CONFIDENCE, YOUR INTEGRITY YOUR HOPE? THINK NOW, WHAT INNOCENT MAN EVER PERISHED? WHERE HAVE THE UPRIGHT BEEN DESTROYED? (Job 4:6\u20137).
\nIf one sees mule-drivers looking for a place to buy grain or wine, do not say to them, \u201cGo to so-and-so\u201d when that person never sold wheat in his life.
\nR. Judah says, \u201cHe should also not look at something and ask how much it costs when he has no intention of purchasing it.\u201d
\nYou may say, \u201cI\u2019m only giving him good advice,\u201d but this is really a matter for one\u2019s conscience, as it says BUT FEAR YOUR GOD (Lev. 25:17).<\/p>\n
YOU SHALL OBSERVE MY LAWS AND FAITHFULLY KEEP MY NORMS AND YOU SHALL OBSERVE THEM (Lev. 25:18) indicating that both laws and norms must be observed and kept. THAT YOU MAY LIVE UPON THE LAND (Lev. 25:18) and not be exiled. IN SECURITY (Lev. 25:18) and not be scattered. THE LAND SHALL YIELD ITS FRUIT AND YOU SHALL EAT YOUR FILL (Lev. 25:19). A man will eat much and be satisfied, so said R. Judah. Rabban Simeon b. Gamliel says, \u201cThat does not seem to be so much of a blessing. What does YOU SHALL EAT YOUR FILL really mean? That you will be able to eat much and not have indigestion.\u201d Another interpretation: YOU SHALL EAT YOUR FILL. There should be nothing missing from his table. There should be no wrong in him. AND YOU SHALL LIVE UPON IT IN SECURITY (Lev. 25:19) and not be scattered or fearful upon it, nor exiled from it.<\/p>\n","protected":false},"excerpt":{"rendered":"
1. Leviticus 1:4, Sifra Finkelstein 19 SPEAK TO THE SONS OF ISRAEL \u2026 HE SHALL LAY HIS HAND UPON THE HEAD OF THE BURNT OFFERING (Lev. 1:2\u20134). Israelites lay their hands but gentiles do not lay their hands. Now which is more inclusive, \u201cwaving\u201d or \u201claying on\u201d? Waving is more inclusive than laying on for … <\/p>\n