LEVITICUS<\/p>\n
1. Leviticus 1:1, Sifra Finkelstein 16<\/p>\n
THE LORD CALLED TO MOSES AND SPOKE TO HIM FROM THE TENT OF MEETING (Lev. 1:1). This teaches that the Voice would terminate there and not emerge from the Tent of Meeting. Could this have been because the Voice was low? The verse says HE WOULD HEAR THE VOICE (Num. 7:89). The verse does not say \u201cVoice\u201d but THE VOICE\u2014namely that Voice described in the Writings. What voice is described in the Writings? THE VOICE OF THE LORD IS POWER; THE VOICE OF THE LORD IS MAJESTY; THE VOICE OF THE LORD BREAKS CEDARS \u2026 THE VOICE OF THE LORD KINDLES FIRE (Ps. 29:4\u20137). If that is so, why does it say FROM THE TENT OF MEETING? This teaches that the Voice would terminate there and not emerge from the Tent of Meeting.<\/p>\n
Similarly it says THE SOUND OF THE CHERUB\u2019S WINGS COULD BE HEARD AS FAR AS THE OUTER COURT (Ezek. 10:5). Could this have been because the sound was low? The verse says LIKE THE VOICE OF EL SHADDAI WHEN HE SPEAKS (Ezek. 10:5). If that is so, why does it say AS FAR AS THE OUTER COURT? This teaches that when the sound reached the outer court it would terminate.<\/p>\n
FROM THE TENT OF MEETING (Lev. 1:1). Could this mean that [the Voice] came from anywhere in the structure? The verse says FROM ABOVE THE COVER (Num. 7:89). Could this mean from anywhere above the cover? The verse says BETWEEN THE TWO CHERUBIM (Num. 7:89). So taught R. Akiba. R. Simeon b. Azzai said, \u201cI am not contradicting the teaching of my Master, but adding to it. In regard to the Glory, it is said FOR I FILL BOTH HEAVEN AND EARTH\u2014DECLARES THE LORD (Jer. 23:24). See how greatly beloved is Israel. It goes so far as to cause this Glory to contract and appear to be speaking FROM ABOVE THE COVER \u2026 BETWEEN THE TWO CHERUBIM (Num. 7:89)!\u201d
\nR. Dosa says, \u201cIt says FOR MAN MAY NOT SEE ME AND LIVE (Ex. 33:20). During their lives they may not see Him, but at the hour of their death they can see Him.\u201d R. Akiba says, \u201cIt says FOR MAN MAY NOT SEE ME AND LIVE but even the creatures that carry [His throne] do not see the Glory.\u201d R. Simeon b. Azzai said, \u201cI am not contradicting the teaching of my Master, but adding to it. FOR MAN MAY NOT SEE ME AND LIVE. Even the ministering angels who live forever do not see the Glory.\u201d<\/p>\n
SAYING (Lev. 1:1). Go and speak words which will be convincing to them. \u201cIt is for your sakes that He speaks with me.\u201d For thus we find that during the entire thirty-eight years that Israel was wandering, He did not speak to Moses, as it is said WHEN ALL THE WARRIORS AMONG THE PEOPLE HAD DIED, THE LORD SPOKE TO ME, SAYING (Deut. 2:16).<\/p>\n
Another interpretation: SAYING. Go and speak to them and inform Me [of their response]. What is the source which teaches that Moses would go out and speak to them? As it is said AND WHEN HE CAME OUT AND TOLD THE ISRAELITES WHAT HE HAD BEEN COMMANDED (Ex. 34:34). What is the source which teaches that Moses would inform God of their response? The verse says AND MOSES BROUGHT BACK THE PEOPLE\u2019S WORDS TO THE LORD (Ex. 19:8). Eleazar b. Ahbai says, \u201cIs it possible that he spoke with him of his own needs? The verse says SAYING\u2014to say to Israel. He spoke to him for Israel. He did not speak to him of his own needs.\u201d<\/p>\n
COMMENTARY Although much of the legendary material in the Sifra is not as highly developed as that of the Mekhilta, it still reflects the same basic rabbinic concepts. The contrast between seemingly contradictory verses is dealt with here. The greatness of God as manifested in His voice, for example, is restricted by God Himself for purposes of emphasizing the importance of Israel and its cult.<\/p>\n
2. Leviticus 3:1, Sifra Finkelstein 98<\/p>\n
IF HIS OFFERING IS AN OFFERING OF WELL-BEING (sh\u2019lamim) (Lev. 3:1). R. Judah says, \u201cWhoever brings an offering of well-being, brings peace (shalom) into the world.\u201d I know this only concerning the offering of well-being. What about applying this to the Thanksgiving offering as well? I can include the Thanksgiving offering since it is a type of well-being offering, but what about the olah offering? I can include the olah offering since it is brought as a result of a vow or as a votive offering, but what about the firstborn, the tithe, and the Passover offering? I can include the firstborn, the tithe, and the Passover offering since they are not brought as a result of sin, but what about the sin offering and the guilt offering? The verse says OFFERING. What about fowl, meal offerings, wine, incense, and the wood? The verse says HIS OFFERING IS AN OFFERING OF WELL-BEING. Thus whoever brings an offering of well-being brings peace to the world.<\/p>\n
Another interpretation: WELL-BEING (sh\u2019lamim) (Lev. 3:1). Everything in it is to be used (shalum), the blood and the emurim (devoted portions) are offered on the altar. The chest and the thigh go to the priests and the skin and flesh to the owners.<\/p>\n
R. Simeon says, \u201cHe who is at peace (shalom) brings an offering of well-being (sh\u2019lamim). A mourner does not bring an offering of well-being.\u201d I know this only about offerings of well-being since they are expressions of joy. What about applying this to the Thanksgiving offering? I can include the Thanksgiving offering since it, like the offering of well-being, is an expression of joy. What about the olah offering? I can include the olah offering since it is brought as a result of a vow or as a votive offering, but what about the firstborn, the tithe, and the Passover offering? I can include the firstborn, the tithe, and the Passover offering since they are not brought as a result of sin, but what about the sin offering and the guilt offering? The verse says OFFERING. What about including fowl, meal offerings, wine, incense, and the wood? The verse says HIS OFFERING \u2026 WELL-BEING. Whatever offering he brings, if he is at peace, he may bring it. If he is in mourning, he may not bring it.<\/p>\n
COMMENTARY The Sages stress that, like the Temple itself, all the offerings, no matter what the reason for bringing them, are a means of bringing peace to the world. The mourner, who suffers the ultimate sadness, whose soul cannot possibly be at peace, may not participate in such a ceremony.<\/p>\n
3. Leviticus 8:1, Weiss 40b<\/p>\n
THE LORD SPOKE TO MOSES SAYING: TAKE AARON AND HIS SONS (Lev. 8:1\u20132). Why is this said? When it says THEN THE LORD SENT A PLAGUE UPON THE PEOPLE, FOR WHAT THEY DID WITH THE CALF THAT AARON MADE (Ex. 32:35) it indicates that Aaron was being shunted away. When it says TAKE AARON AND HIS SONS WITH HIM (Lev. 8:1\u20132) it indicates that Aaron is now being brought close. How do we know that Moses was aware that Aaron had been shunted away? As it is said MOREOVER, THE LORD WAS ANGRY ENOUGH WITH AARON TO HAVE DESTROYED HIM; SO I ALSO INTERCEDED FOR AARON AT THAT TIME (Deut. 9:20). But it does not say \u201cand that time too, the Lord gave heed to me.\u201d But when it says TAKE AARON AND HIS SONS WITH HIM (Lev. 8:2) Moses was aware that Aaron had been brought close. How do we know that Aaron knew in his heart that he had been shunted away? At the conclusion of this incident it says COME CLOSE TO THE ALTAR (Lev. 9:7). Now Moses had already instructed him regarding the entire service. Therefore this was said so that he should not be wary, for when He said COME CLOSE, Aaron knew that he had been brought close.<\/p>\n
Another interpretation: TAKE AARON AND HIS SONS WITH HIM (Lev. 8:2). Why is this said? There are many places where the expression \u201ctake\u201d is used in regard to various people. As it is said AND TAKE THE LEVITES FOR ME, THE LORD (Num. 3:41); AND TAKE THEM TO THE TENT OF MEETING (Num. 11:16); AND MOSES AND AARON TOOK THOSE MEN, WHO WERE DESIGNATED BY NAME (Num. 1:17); TAKE JOSHUA SON OF NUN (Num. 27:18). Now what did Moses do? Tie them up and drag them behind him? Rather the Holy One said to him, \u201cTake them with words so that they should not be wary.\u201d<\/p>\n
THE VESTMENTS (Lev. 8:2). These are the vestments concerning which I have already commanded you as it is said THESE ARE THE VESTMENTS THEY ARE TO MAKE: A BREASTPLATE, AN EPHOD (Ex. 28:4).<\/p>\n
THE ANOINTING OIL (Lev. 8:2). This is the anointing oil concerning which I have already commanded you as it is said MAKE OF THIS A SACRED ANOINTING OIL (Ex. 30:25).\u2026<\/p>\n
AND ASSEMBLE THE WHOLE COMMUNITY (Lev. 8:3). This was done in the presence of the entire community so that they should respect the holiness of the priests.<\/p>\n
MOSES DID AS THE LORD COMMANDED HIM (Lev. 8:4). Just as Moses arranged the service of the Sanctuary, so did he arrange the service of the priests, the Levites, and the garments needed for the various sacrifices.<\/p>\n
THEN MOSES BROUGHT AARON AND HIS SONS FORWARD AND WASHED THEM WITH WATER (Lev. 8:6). At that time they were given the honor of sanctifying hands and feet. At that time they were given the honor of the immersions of the Day of Atonement.<\/p>\n
HE PUT THE TUNIC ON HIM, GIRDED HIM WITH THE SASH (Lev. 8:7). This teaches that Moses became Aaron\u2019s assistant priest, undressing and dressing him. Just as during his life, he served him as an assistant, so at his death did he serve him, as it is said DIVEST AARON OF HIS GARMENTS AND PUT THEM ON HIS SON ELEAZAR (Num. 20:26). And how do we know that Moses did so? As it is said MOSES DID AS THE LORD HAD COMMANDED. THEY ASCENDED MOUNT HOR IN THE SIGHT OF THE WHOLE COMMUNITY. MOSES DIVESTED AARON OF HIS GARMENTS AND PUT THEM ON HIS SON ELEAZAR (Num. 20:27\u201328). How was Moses able to divest him of the garments according to the proper order, keeping the upper garments always above and the lower garments always below? These were miraculous deeds which Moses performed, and at [Aaron\u2019s] death God performed even greater miracles. Moses stood him upon the rock and divested him of his priestly garments and the garments of the Divine Presence were underneath them. AND PUT THEM ON HIS SON ELEAZAR (Num. 20:28). And how was Moses able to clothe Eleazar according to the proper order? God honored Aaron greatly at the time of his death, more than during his life, for He clothed him with garments of the Divine Presence underneath, after which Moses divested Aaron of his garments according to the proper order and clothed Eleazar according to the proper order.<\/p>\n
HE PUT THE BREASTPLATE ON HIM, AND PUT INTO THE BREASTPIECE THE URIM AND THUMMIM (Lev. 8:8). This section was applicable to that particular time and for all time. It is applicable to the daily service and to the Day of Atonement. Daily he wears golden vestments and on the Day of Atonement, white ones.<\/p>\n
AND HE SET THE HEADRESS ON HIS HEAD (Lev. 8:9). This is not the same order as that found elsewhere (Ex. 29:5). Elsewhere it gives the correct order for the offering of sacrifices (Ex. 29:1 ff) and here it gives the correct order for donning the garments. Elsewhere it gives the order of the sacrifices first (Ex. 29:1 ff) and then the garments. Here it gives the order of the garments first and then the sacrifices.<\/p>\n
MOSES TOOK THE ANOINTING OIL (Lev. 8:10). R. Judah says, \u201cThe anointing oil which Moses made in the wilderness was a miraculous creation from beginning to end. At first there were no more than twelve log of olive oil, not enough to anoint the wood. And think how much was burnt by the fire, how much the wood absorbed, how much the pot absorbed! Yet from it Aaron and his sons were anointed for seven days of the investure ceremony. From it High Priests and kings were anointed!\u201d
\nA High Priest whose father was High Priest must be anointed. A king whose father was king is not anointed. Why then was Solomon anointed? Because of the controversy with Adonijah. And Joash was anointed because of the controversy with Athaliah, and Jehoahaz because of the controversy with Jehoaikim who was two years older than he.
\n\u201cAnd all of it remains for the future, as it is said THIS SHALL BE FOR AN ANOINTING OIL SACRED TO ME THROUGHOUT THE GENERATIONS (Ex. 30:31)!\u201d<\/p>\n
AND ANOINTED THE TABERNACLE AND ALL THAT WAS IN IT (Lev. 8:10). This was not done the same way as the anointing of Aaron and his sons. After he dressed them, he anointed them, as it is said IT IS LIKE FINE OIL ON THE HEAD (Ps. 133:2). Is it possible that he anointed them before dressing them? The verse says THAT COMES DOWN OVER THE COLLAR OF HIS ROBE (Ps. 133:2).<\/p>\n
In regard to the utensils, each one had to be individually anointed, as it is said ANOINTING THE ALTAR, ALL ITS UTENSILS, AND THE LAVER WITH ITS STAND, TO CONSECRATE THEM (Lev. 8:11). Thus you learn that each one had to be individually anointed.\u2026<\/p>\n
AND IT WAS SLAUGHTERED. MOSES TOOK THE BLOOD \u2026 THUS HE CONSECRATED IT AND MADE ATONEMENT FOR IT (Lev. 8:15). I do not know the purpose of this atonement. This atonement was because Moses said, \u201cWhen the Master of the universe commanded that donations be given to erect the Tabernacle, people were pressured into giving and they brought things grudgingly. This atonement was made lest someone had donated something which had been stolen.\u201d Thus it says FOR I THE LORD LOVE JUSTICE, I HATE ROBBERY WITH A BURNT OFFERING (Isa. 61:8).<\/p>\n
COMMENTARY Regardless of the conflict between the Pharisaic Sages and the Sadducean Priests over the question of authority, the Temple and the priesthood as a divine institution were held in great respect by the Sages. This is expressed in their elaboration of these sections describing the initial consecration of the priesthood. Thus the ceremony itself takes on a miraculous nature, as witness the story of the consecrating oil. This may well have served as the prototype for the more famous tale of miraculous oil associated with the feast of Hanukkah. For the same reason, the person of Aaron is accorded great respect. His sin in connection with the golden calf is expressly forgiven and, for purposes of consecrating him in his holy office, Moses himself becomes his servant. By the time these interpretations were recorded in their final form the Temple was long destroyed. The Romans had demonstrated their contempt for it, and early Christianity had condemned it and interpreted its destruction as part of God\u2019s rejection of Judaism and punishment of the Jews. Thus the Sages stressed the importance of the Temple Service.<\/p>\n
4. Leviticus 9:1, Sifra Weiss 44b<\/p>\n
AND IT WAS ON THE EIGHTH DAY (Lev. 9:1). This was the eighth day of the sanctification ceremony for Aaron and his sons. Perhaps it was the eighth day of the month? When it says IN THE FIRST MONTH OF THE SECOND YEAR, ON THE FIRST OF THE MONTH, THE TABERNACLE WAS SET UP (Ex. 40:17) we know that the Tabernacle was erected on the first day of the month. It could have been that it was erected on the first of the month, but the Divine Presence did not rest upon it until the eighth day of the month. The verse says ON THE DAY THAT THE TABERNACLE WAS SET UP, THE CLOUD COVERED THE TABERNACLE (Num. 9:15). This indicates that on the same day that the Tabernacle was erected, the Presence of God rested upon the work of Aaron\u2019s hands. During the seven days of the investiture ceremony, while Moses was serving, the Divine Presence did not rest there. Only when Aaron came and served in the vestments of the High Priest did the Divine Presence rest thereon as it is said FOR TODAY THE LORD WILL APPEAR TO YOU (Lev. 9:4).<\/p>\n
What is meant by AND IT WAS (Lev. 9:1)? This teaches that there was rejoicing before Him on high as on the day on which the heavens and the earth were created. Concerning the creation it says AND THERE WAS (vayehi) EVENING AND MORNING (Gen. 1:5) and here it says AND IT WAS (veyehi) (Lev. 9:1). And when Israel completed the work of erecting the Tabernacle, Moses came and blessed them as it is said AND WHEN MOSES SAW THAT THEY HAD PERFORMED ALL THE TASKS\u2014AS THE LORD HAD COMMANDED, SO THEY HAD DONE\u2014MOSES BLESSED THEM (Ex. 39:43). What blessing did he give them? He said to them, \u201cMay the Divine Presence rest upon the work of your hands.\u201d
\nR. Meir says, \u201cThus did he bless them: MAY THE LORD THE GOD OF YOUR FATHERS, INCREASE YOUR NUMBERS A THOUSANDFOLD (Deut. 1:11) and they said to him: MAY THE FAVOR OF THE LORD, OUR GOD, BE UPON US; LET THE WORK OF OUR HANDS PROSPER, OH, PROSPER THE WORK OF OUR HANDS! (Ps. 90:17).\u201d<\/p>\n
Concerning that time it says GO FORTH AND GAZE, O MAIDENS OF ZION (tzion) (Song 3:11)\u2014wonderful (metzuyanim) children\u2014UPON KING SOLOMON (shelomo) (Song 3:11)\u2014the King of Peace (shalom) WEARING THE CROWN THAT HIS MOTHER GAVE HIM (Song 3:11) referring to the Tent of Meeting which was decorated IN BLUE, PURPLE, CRIMSON YARNS, AND IN FINE LINEN (Ex. 35:35). HIS MOTHER (imo) always refers to Israel as it is said HARKEN TO ME, MY PEOPLE (l\u2019umi), AND GIVE EAR TO ME, O MY NATION (Isa. 51:4). ON HIS WEDDING DAY (Song 3:11)\u2014on the day upon which the Divine Presence rested upon the House. ON HIS DAY OF BLISS (Song 3:11)\u2014on the day when new fire came down from above and consumed THE BURNT OFFERING AND THE FAT PARTS ON THE ALTAR (Lev. 9:24).<\/p>\n
COMMENTARY The story of the dedication of the Sanctuary is one of both triumph and tragedy. The Midrash enhances both. It depicts the day of the dedication as being as great as that of creation itself. It is as if the Sanctuary and its successor the Temple represent the universe in miniature and serve as the basis for the world\u2019s existence. Once again the Song of Songs is utilized to create a wedding picture. This time the wedding takes place at the ceremony of dedication where once again God is the groom and Israel the bride.<\/p>\n
AARON LIFTED HIS HANDS TOWARD THE PEOPLE AND BLESSED THEM (Lev. 9:22). At that moment he was given the privilege of receiving the priestly gifts and of lifting his arms in bestowing the Priestly Blessing\u2014for him and his descendants until the resurrection of the dead.<\/p>\n
AARON LIFTED HIS HANDS TOWARD THE PEOPLE AND BLESSED THEM (Lev. 9:22). This verse is out of order. It should have said \u201cHe stepped down after offering the sin offering, the burnt offering and the offering of well-being and Aaron lifted his hands toward the people and blessed them.\u201d For he blessed the people when he came down.<\/p>\n
AND BLESSED THEM (Lev. 9:22) [Is the blessing performed] while standing and also while not standing? The verse says TO STAND IN SERVICE UPON THE LORD, AND TO BLESS IN HIS NAME (Deut. 10:8). The service and the blessing are juxtaposed. Just as the service is performed while standing, so the blessing is given while standing. So too it says THE LEVITE PRIESTS ROSE AND BLESSED THE PEOPLE, AND THEIR VOICE WAS HEARD AND THEIR PRAYER WENT UP TO HIS HOLY ABODE, TO HEAVEN (2 Chron. 30:27).<\/p>\n
In the generation of Hezekiah the King of Judah, when they busied themselves with Torah, what does it say? AND THEIR PRAYER WENT UP TO HIS HOLY ABODE, TO HEAVEN (2 Chron. 30:27). In later generations, when they worshiped idols, what does it say of them? AND WHEN YOU LIFT UP YOUR HANDS, I WILL TURN MY EYES AWAY FROM YOU (Isa. 1:15).<\/p>\n
AND BLESSED THEM (Lev. 9:22). This blessing is not made explicit, but later Scripture explains THUS SHALL YOU BLESS THE PEOPLE OF ISRAEL. SAY TO THEM: THE LORD BLESS YOU AND KEEP YOU (Num. 6:23\u201324) until AND GRANT YOU PEACE (Num. 6:26).<\/p>\n
AND HE STEPPED DOWN AFTER OFFERING THE SIN OFFERING, THE BURNT OFFERING, AND THE OFFERING OF WELL-BEING (Lev. 9:22). When he finished his offerings, he went down from the altar rejoicing.<\/p>\n
MOSES AND AARON THEN WENT INSIDE THE TENT OF MEETING (Lev. 9:23). When Aaron saw that he had offered all the offerings and performed all his duties, but the Divine Presence had not descended upon Israel, he was desolate. He said, \u201cI know that God is angry because of me and therefore the Divine Presence has not descended on Israel. My brother Moses has done this in encouraging me to enter although I was ashamed\u2014and the Divine Presence has not come down.\u201d Moses immediately went in with him and they begged for mercy and the Divine Presence descended upon Israel. Thus it is said MOSES AND AARON THEN WENT INSIDE THE TENT OF MEETING \u2026 AND THE PRESENCE OF THE LORD APPEARED TO ALL THE PEOPLE (Lev. 9:23).<\/p>\n
MOSES AND AARON THEN WENT INSIDE THE TENT OF MEETING (Lev. 9:23). Why did Moses and Aaron go in together? So that Moses could teach him about the incense.\u2026<\/p>\n
At that moment the fate of Nadab and Abihu was decided. Some say that it occurred at Sinai. They saw Moses and Aaron walking at the head of the procession while they followed after them and all Israel after them. Nadab said to Abihu, \u201cWhen those two old men die we will lead the congregation!\u201d Said the Holy One, \u201cWe will see who will bury who. They will bury you and continue to lead the congregation!\u201d<\/p>\n
Another interpretation: When the sons of Aaron saw that all the offerings had been offered and all the duties performed and yet the Divine Presence had not descended upon Israel, Nadab said to Abihu, \u201cCan anyone cook up a dish without fire?\u201d Immediately they took strange fire and went into the Holy of Holies, as it is said NOW AARON\u2019S SONS, NADAB AND ABIHU, EACH TOOK HIS FIRE PAN, PUT FIRE IN IT (Lev. 10:1). Said the Holy One to them, \u201cI honor you more than you honored Me. You brought impure fire before Me. I shall burn you with pure fire!\u201d
\nHow did they die? Two threads of fire emerged from the Holy of Holies and split into four. Two entered the nostrils of this one, and two entered the nostrils of the other one. Their bodies were consumed by fire, but their vestments remained, as it is said AND FIRE CAME FORTH FROM THE LORD AND CONSUMED THEM (Lev. 10:2).<\/p>\n
FIRE CAME FORTH FROM BEFORE THE LORD (Lev. 9:24). When they saw new fire descend from heaven and consume THE BURNT OFFERING AND THE FAT PARTS ON THE ALTAR (Lev. 9:24) they fell on their faces and praised Heaven. Similarly in the days of Solomon, they fell on their faces as it is said ALL THE ISRAELITES WITNESSED THE DESCENT OF THE FIRE AND THE GLORY OF THE LORD ON THE HOUSE; THEY KNELT WITH THEIR FACES TO THE GROUND AND PROSTRATED THEMSELVES, PRAISING THE LORD, \u201cFOR HE IS GOOD, FOR HIS STEADFAST LOVE IS ETERNAL\u201d (2 Chron. 7:3). Of that time it is written THEN THE OFFERINGS OF JUDAH AND JERUSALEM SHALL BE PLEASING TO THE LORD AS IN THE DAYS OF YORE AND IN THE YEARS OF OLD (Mal. 3:4). THE DAYS OF YORE\u2014like the days of Moses. THE YEARS OF OLD\u2014like the years of Solomon. Rabbi Judah the Prince says, \u201cTHE DAYS OF YORE\u2014like the days of Noah. THE YEARS OF OLD\u2014as the years of Abel when there was no idolatry in the world.\u201d<\/p>\n
FIRE CAME FORTH FROM BEFORE THE LORD (Lev. 9:24). When they saw the new fire descend from on high to consume THE BURNT OFFERING AND THE FAT PARTS ON THE ALTAR (Lev. 9:24) they opened their mouths and proclaimed songs of praise. Of that time it is written SING FORTH, O YOU RIGHTEOUS, TO THE LORD; IT IS FIT THAT THE UPRIGHT ACCLAIM HIM (Ps. 33:1).<\/p>\n
NOW AARON\u2019S SONS, NADAB AND ABIHU, EACH TOOK HIS FIRE PAN (Lev. 10:1). They were also rejoicing. When they saw the new fire, they wanted to add love upon love. EACH TOOK. \u201cTaking\u201d always indicates rejoicing.<\/p>\n
NADAB AND ABIHU (Lev. 10:1). Why does the verse say AARON\u2019S SONS (Lev. 10:1)? Because they did not give honor to Aaron. NADAB AND ABIHU\u2014they did not take council of Moses. EACH TOOK HIS FIRE PAN (Lev. 10:1). Each one acted on his own and did not take council with one another.<\/p>\n
AND THEY OFFERED BEFORE THE LORD ALIEN FIRE, WHICH HE HAD NOT ENJOINED UPON THEM (Lev. 10:1). R. Ishmael says, \u201cCould it have been actual alien fire? The verse says WHICH HE HAD NOT ENJOINED UPON THEM. They brought it in without asking advice.\u201d
\nR. Akiba says, \u201cThey brought it in from the oven as it is said AND THEY OFFERED BEFORE THE LORD ALIEN FIRE. If so, why does it say WHICH HE HAD NOT ENJOINED UPON THEM? They had not consulted with their teacher Moses.\u201d
\nR. Eliezer says, \u201cThey were condemned because they dared to instruct law in the presence of Moses, their teacher. Anyone who instructs law in the presence of his teacher is liable to death.\u201d
\nIt once happened that a disciple instructed law in the presence of his teacher. [R. Eliezer] said to his wife, Ima Shalom, \u201cHe will not last through the Sabbath.\u201d He died. After the Sabbath, the Sages came to him and said to him, \u201cMaster, are you a prophet?\u201d He said to them, \u201cI am neither a prophet nor the son of a prophet, but thus have learned from my teachers: Anyone who instructs law in the presence of his teacher is liable to death.\u201d<\/p>\n
AND FIRE CAME FORTH FROM THE LORD (Lev. 10:2). This teaches that fire came forth from the Holy of Holies and consumed their souls. Abba Jose b. Dostai says, \u201cTwo threads of fire came forth from the Holy of Holies and split into four. Two entered the nostrils of this one and two entered the nostrils of that one. AND CONSUMED THEM (Lev. 10:2). Their souls were consumed but not their garments, as it is said THEY CAME FORWARD AND CARRIED THEM OUT OF THE CAMP BY THEIR TUNICS (Lev. 10:5). BY THEIR TUNICS\u2014the tunics of those who were carried. Perhaps it means the tunics of those who carried them? The verse says AND CONSUMED THEM (Lev. 10:2)\u2014them and not their garments. And it says AND FOR AARON\u2019S SONS ALSO YOU SHALL MAKE TUNICS (Ex. 28:40)\u2014tunics for the priests and not for the Levites.\u201d<\/p>\n
THUS THEY DIED BEFORE THE LORD (Lev. 10:2). R. Eliezer says, \u201cActually they died outside\u2014in a place where Levites were permitted to come as it is said THEY CAME FORWARD AND CARRIED THEM OUT OF THE CAMP BY THEIR TUNICS (Lev. 10:5). Why then does it say THUS THEY DIED BEFORE THE LORD? An angel came and pushed them outside.\u201d
\nR. Akiba says, \u201cThey did indeed die within, as it says THUS THEY DIED BEFORE THE LORD. If so, why does it say THEY CAME FORWARD AND CARRIED THEM OUT OF THE CAMP BY THEIR TUNICS? This teaches that they took an iron spear and pulled them out in order to take them out.\u201d<\/p>\n
THEN MOSES SAID TO AARON, \u201cTHIS IS WHAT THE LORD MEANT WHEN HE SAID: THROUGH THOSE NEAR TO ME I SHOW MYSELF HOLY\u201d (Lev. 10:3). This had been said to Moses at Sinai, but he did not understand its meaning until this incident took place. Once the incident took place, Moses said to Aaron, \u201cMy brother, your sons died only in order to sanctify the name of the Holy One, Blessed is He, as it is said AND THERE I WILL MEET WITH THE ISRAELITES, AND IT SHALL BE SANCTIFIED BY MY PRESENCE (Ex. 29:43).\u201d Once Aaron knew that his sons were known by God, he was silent and received a reward for his silence. This is the source of the saying: If one accepts [what happens] upon oneself and is silent, it is a good sign for him. David said BE SILENT AND WAIT FOR THE LORD (Ps. 37:7). Solomon said A TIME FOR SILENCE AND A TIME FOR SPEAKING (Eccl. 3:7). There is a time for everything. A time for a man to keep silent and a time for a man to speak.<\/p>\n
[Another interpretation:] Aaron stood confounded and said, \u201cWoe unto me that such sins are upon me and my sons\u2014that this has happened to me.\u201d Moses went to him and tried to quiet him. He said, \u201cAaron my brother, at Sinai I was told that in the future I would sanctify this house and that I would sanctify it through a great man. I thought that it would be sanctified either through me or you. Now we see that your sons are greater that either of us, for it is through them that the house is sanctified.\u201d When Aaron heard that, he accepted God\u2019s judgment upon himself as it is said AND AARON WAS SILENT (Lev. 10:3).<\/p>\n
We see how the righteous accept God\u2019s judgment upon themselves. Abraham accepted God\u2019s judgment upon himself as it is said I AM BUT DUST AND ASHES (Gen. 18:27).
\nJacob accepted God\u2019s judgment upon himself as it is said I AM UNWORTHY OF ALL THE KINDNESS THAT YOU HAVE SO STEADFASTLY SHOWN YOUR SERVANT (Gen. 32:11).
\nDavid accepted God\u2019s judgment upon himself as it is said MY WOUNDS STINK AND FESTER BECAUSE OF MY FOLLY (Ps. 38:6).<\/p>\n
MOSES CALLED MISHAEL AND ELZAPHAN, SONS OF UZZIEL THE UNCLE OF AARON, AND SAID TO THEM, \u201cCOME FORWARD AND CARRY YOUR KINSMEN \u2026\u201d (Lev. 10:4). From this it was said: [Priests] do not make themselves impure for the dead, for Eleazar and Ithamar were priests and did not make themselves impure for the dead. Who did make themselves impure? The Levites.<\/p>\n
THEY CAME FORWARD AND CARRIED THEM OUT OF THE CAMP BY THEIR TUNICS (Lev. 10:5). This teaches that God was more merciful toward them in their death than in their life, for had their bodies been burnt and their garments had not remained, they would have been talked about and disgraced, but their bodies were burnt while their garments remained. This is a matter of logic: If God does this for those who came before Him in defiance of His will, how much more will He do so for the righteous!<\/p>\n
COMMENTARY The Sages elaborate on the tragic death of the sons of Aaron. Various explanations are offered to explain this troubling event. Some see the bringing of \u201cstrange fire\u201d as a fairly innocent act. Aaron\u2019s sons brought fire when they saw that none descended from heaven. Others see it as an act of rebellion, connected to their jealousy of their father and Moses and their desire to quickly succeed them as leaders of Israel. The truly tragic figure is Aaron, who is comforted by Moses, who explains that Aaron\u2019s sons participated in an act of the Sanctification of the Name of God. Aaron\u2019s agreement to keep silent is another act of great faith, the archetype of acceptance of God\u2019s decrees, \u201cthe justification of God\u2019s judgment\u201d (tzidduk ha-din), which is a part of Jewish ritual, performed when there is a death or tragedy by declaring God to be a \u201ctrue Judge.\u201d A few paragraphs in the original have been transposed for greater clarity.<\/p>\n
MOSES CALLED MISHAEL AND ELZAPHAN, SONS OF UZZIEL THE UNCLE OF AARON, AND SAID TO THEM (Lev. 10:4). Since it says THE SONS OF KOHATH BY CLAN: AMRAM AND IZHAR, HEBRON AND UZZIEL (Num. 3:19) would I not know that Uzziel was the uncle of Aaron? Why does the verse say THE UNCLE OF AARON? It juxtaposes the actions of Uzziel with the actions of Aaron. Just as Aaron pursued peace in Israel, so Uzziel pursued peace in Israel. How do we know that Aaron pursued peace in Israel? As it is said THE WHOLE COMMUNITY KNEW THAT AARON HAD BREATHED HIS LAST. ALL THE HOUSE OF ISRAEL BEWAILED AARON THIRTY DAYS (Num. 20:29). And concerning Moses it says AND THE ISRAELITES BEWAILED MOSES IN THE STEPS OF MOAB FOR THIRTY DAYS (Deut. 34:8). Why did ALL THE HOUSE OF ISRAEL bewail Aaron for thirty days while only THE ISRAELITES bewailed Moses for thirty days and not all the house of Israel? Because Aaron had never said to either a man or a woman: You have corrupted your ways. But in the case of Moses, since he was constantly chiding them, it is said THE ISRAELITES BEWAILED MOSES. And so too is it stated explicitly of Aaron in Scripture I HAD WITH HIM A COVENANT OF LIFE AND PEACE (Mal. 2:5)\u2014for he was a pursuer of peace in Israel. WHICH I GAVE TO HIM, AND OF REVERENCE, WHICH HE SHOWED ME (Mal. 2:5)\u2014for he accepted all the words of the Torah upon himself in reverence, in fear and trembling. What does the verse say? FOR HE STOOD IN AWE OF MY NAME (Mal. 2:5).<\/p>\n
It is said that when Moses poured the anointing oil upon Aaron\u2019s head, it dripped and fell behind him. He said, \u201cWoe unto me that I have misused the anointing oil.\u201d The Holy Spirit answered him, \u201cHOW GOOD AND HOW PLEASANT IT IS THAT BROTHERS DWELL TOGETHER. IT IS LIKE FINE OIL ON THE HEAD RUNNING DOWN ONTO THE BEARD, THE BEARD OF AARON, THAT COMES DOWN OVER THE COLLAR OF HIS ROBE; LIKE THE DEW OF HERMON THAT FALLS UPON THE MOUNTAINS OF ZION (Ps. 133:1\u20133). Just as the dew is not subject to misuse, so the anointing oil is not subject to misuse.\u201d<\/p>\n
THE TORAH OF TRUTH WAS IN HIS MOUTH (Mal. 2:6)\u2014in that he did not declare the pure impure or the impure, pure. AND NOTHING PERVERSE WAS ON HIS LIPS (Mal. 2:6)\u2014in that he did not prohibit the permitted or permit the prohibited. HE SERVED ME WITH COMPLETE LOYALTY (Mal. 2:6)\u2014in that he did not question God, just as Abraham did not question God. AND HELD THE MANY BACK FROM INIQUITY (Mal. 2:6)\u2014for he caused transgressors to return to the Torah. And it says THE UPRIGHT LOVE YOU (Song 1:4).<\/p>\n
AND MOSES SAID TO AARON AND TO HIS SONS, ELEAZAR AND ITHAMAR, \u201cDO NOT DISHEVEL YOUR HAIR AND DO NOT REND YOUR CLOTHES\u201d (Lev. 10:6). This is the source of the teaching: One does not observe mourning for those executed by the court. [Moses said] \u201cPerhaps you will say, \u2018We shall go to our homes and mourn and weep\u2019\u2014God has commanded that we not leave the Sanctuary as it is said YOU MUST NOT GO OUTSIDE THE ENTRANCE OF THE TENT OF MEETING (Lev. 10:7).\u201d This was the source of the teaching: If someone has died in his family, a High Priest may not follow the bier. He may appear only when they are hidden. When they appear, he must be hidden. AND THEY DID AS MOSES HAD BIDDEN (Lev. 10:7). They accepted God\u2019s judgment upon themselves.<\/p>\n
AND MOSES SAID TO AARON AND TO HIS SONS, ELEAZAR AND ITHAMAR (Lev. 10:6). Rabbi Judah the Prince says, \u201cIn matters of greatness we begin with the greatest. In matters of corruption, with the smallest.\u201d How do we know this? As it is said AND THE LORD GOD SAID TO THE SERPENT, \u201cBECAUSE YOU DID THIS, BANNED SHALL YOU BE FROM ALL WILD BEASTS \u2026 I WILL PUT ENMITY BETWEEN YOU AND THE WOMAN \u2026 AND TO THE WOMAN HE SAID (Gen. 3:14\u201316).\u201d He began by cursing the serpent, then He cursed Eve and then He cursed Adam.<\/p>\n
COMMENTARY This section brings to the fore the picture of Aaron as the peacemaker, a role he plays throughout rabbinic literature. In opposition to Moses, the strict judge, Aaron is the gentle man of peace who never reproves but only tries to bring people to God through love and kindness. This concept was best articulated and possibly originated by Hillel in his statement, \u201cBe of the disciples of Aaron, loving peace and pursuing peace; loving humankind and bringing them to the Torah.\u201d<\/p>\n
5. Leviticus 16:1, Sifra Weiss 89b<\/p>\n
THE LORD SPOKE TO MOSES AFTER THE DEATH OF THE TWO SONS OF AARON WHO DIED WHEN THEY DREW TOO CLOSE TO THE PRESENCE OF THE LORD. (Lev. 16:1). R. Jose the Galilean says, \u201cThey died because of drawing too close and not because of the offering.\u201d R. Akiba says, \u201cThe verse says WHO DIED WHEN THEY DREW TOO CLOSE TO THE PRESENCE OF THE LORD (Lev. 16:1). Another verse says AND THEY OFFERED BEFORE THE LORD ALIEN FIRE (Lev. 10:1). A third verse decides the matter: NADAB AND ABIHU DIED WHEN THEY OFFERED ALIEN FIRE BEFORE THE LORD (Num. 26:61)\u2014it was because of the offering that they died.\u201d R. Eleazar b. Azariah says, \u201cThe offering itself warranted death and the drawing close itself warranted death.\u201d<\/p>\n
THE LORD SAID TO MOSES: TELL YOUR BROTHER AARON THAT HE IS NOT TO COME AT ANY TIME (Lev. 16:2). We do not know what He said to [Moses] the first time He spoke.<\/p>\n
R. Eleazar b. Azariah says, \u201cA parable. It may be likened to a sick man going to a doctor. He says to him: Do not drink anything cold and do not lie on damp ground. Another patient came and he said to him: Do not drink anything cold and do not lie on damp ground so that you should not die as so-and-so did. This certainly convinced him more than anything else. That is why it says AFTER THE DEATH OF THE TWO SONS OF AARON \u2026 THE LORD SAID TO MOSES: TELL YOUR BROTHER AARON THAT HE IS NOT TO COME AT ANY TIME (Lev. 16:1\u20132).\u201d<\/p>\n
If he does come, he will die as it is said HE IS NOT TO COME \u2026 LEST HE DIE (Lev. 16:2). If he comes, he will die as did his sons. That is why it says AFTER THE DEATH OF THE TWO SONS OF AARON \u2026 THE LORD SAID TO MOSES: TELL YOUR BROTHER AARON THAT HE IS NOT TO COME AT ANY TIME.<\/p>\n
They said in the name of R. Ishmael, \u201cSince two pronouncements were made next to one another, one revealed and the other hidden, let the revealed one shed light on the hidden one. Just as the revealed one was that Moses should tell Aaron something about entering the sacred place, so the hidden one was that Moses should tell Aaron something about entering the sacred place. And what was the message? It concerned wine and ale, as it is said, BUT YOUR KINSMEN, ALL THE HOUSE OF ISRAEL, SHALL BEWAIL THE BURNING THAT THE LORD HAS WROUGHT (Lev. 10:6) \u2026 AND THE LORD SPOKE TO AARON, SAYING: DRINK NO WINE OR ALE (Lev. 10:8\u20139).\u201d<\/p>\n
YOUR BROTHER (Lev. 16:2). The command not to enter [the sacred place] applies to him but not to Moses. Perhaps the command not to enter [the sacred place] applies to YOUR BROTHER but not to his sons. R. Eliezer says, \u201cIt is a matter of logic. If he who is commanded to enter it is also commanded not to enter it [at certain times], certainly he who is not commanded to enter it is commanded not to enter it!\u201d The case of the unblemished priests will prove otherwise for they are commanded to enter but are also commanded not to enter it after drinking wine or ale. Priests with blemishes, however, who are not commanded to enter are also not commanded not to enter it after drinking wine or ale. Nevertheless [the sons] were so commanded, for the verse says TELL YOUR BROTHER AARON when there was no need to say YOUR BROTHER. What does YOUR BROTHER teach? That his sons were included in this.<\/p>\n
THAT HE IS NOT TO COME AT ANY TIME (Lev. 16:2). This refers to the Day of Atonement. INTO THE SHRINE (Lev. 16:2)\u2014including all the other days of the year. R. Eliezer says, \u201cIt is a matter of logic. If on the day when he is commanded to enter it, he is also commanded not to enter it, certainly on all the other days when he is not commanded to enter it, he is commanded not to enter it!\u201d The case of the Israelites will prove otherwise for they are commanded to come [to the sanctuary] on the festivals and they are commanded not to come empty-handed. Whereas on the other days of the year they are not commanded to come and they are not commanded not to come empty-handed! So too here. On the day that he is commanded [to enter it] he is also commanded [not to enter it]. The verse, however, states INTO THE SHRINE in order to teach that he is also commanded [not to come] on all the other days of the year.<\/p>\n
BEHIND (mibet) THE CURTAIN (Lev. 16:2). This is a warning concerning the entire structure (bayit). Is it possible that the death penalty applies to entering anywhere in the structure? The verse says IN FRONT OF THE COVER THAT IS UPON THE ARK, LEST HE DIE (Lev. 16:2). What does this mean? That IN FRONT OF THE COVER carries the death penalty. The rest of the structure is merely under a warning.<\/p>\n
IN FRONT OF THE COVER THAT IS UPON THE ARK (Lev. 16:2). Why is this stated? Since it said THE CURTAIN (Lev. 16:2), one might have thought that it was referring to a covering for the ark. Therefore the verse says IN FRONT OF THE COVER. It means the cover on the ark and not some covering for the ark. Could it be that while there was no covering for the ark, there was something separating the cover from the Ark of the Pact? The verse says SO THAT THE CLOUD FROM THE INCENSE SCREENS THE COVER THAT IS OVER [THE ARK OF] THE PACT, LEST HE DIE (Lev. 16:13).<\/p>\n
LEST HE DIE (Lev. 16:2). This announces the punishment. FOR I APPEAR IN THE CLOUD OVER THE COVER (Lev. 16:2). This is the warning. R. Eliezer says, \u201cIs it possible that the punishment and the warning were given before the death of the two sons of Aaron? The verse says AFTER THE DEATH OF THE TWO SONS OF AARON (Lev. 16:1). Is it possible that they were both given after the death of the two sons of Aaron? The verse says FOR I APPEAR IN THE CLOUD OVER THE COVER (Lev. 16:2). What does this mean? The warning was given before the death of the two sons of Aaron and the punishment was announced after the death of the two sons of Aaron.<\/p>\n
COMMENTARY Several concerns of the midrash can be seen here. One is to base as much as possible upon the Biblical text. The use of logic and rules of interpretation are less convincing than the text itself. Therefore wherever possible, they attempt to show that it is the text itself that mandates a particular interpretation. Another tendency is to specify the meaning of the Biblical phrases. Where they might be taken to mean something other than what the Sages thought they meant, they will attempt to prove the specific meaning and eliminate other possibilities. Finally, R. Eliezer is concerned lest it appear that the death of Aaron\u2019s sons was not according to the rules of justice, which specified that there be a warning concerning a possible transgression. Thus, even though the text does not seem to say so, he interprets verse Leviticus 16:2 to mean just that.<\/p>\n
6. Leviticus 16:6, Sifra Weiss 80b<\/p>\n
AARON IS TO OFFER HIS OWN BULL OF SIN OFFERING, TO MAKE EXPIATION FOR HIMSELF AND FOR HIS HOUSEHOLD (Lev. 16:6). This indicates that he made a verbal confession. Perhaps it means expiation through blood. Let us reason thus: \u201cExpiation\u201d is mentioned in connection to the bull and \u201cexpiation\u201d is mentioned in connection to the goat (Lev. 16:10). Just as the expiation mentioned in connection to the goat is a verbal confession aside from blood, so the expiation mentioned in connection to the bull is a verbal confession aside from blood. Or you may demonstrate it from the verse: AARON IS TO OFFER HIS OWN BULL OF SIN OFFERING, TO MAKE EXPIATION FOR HIMSELF AND FOR HIS HOUSEHOLD\u2014it has not yet been slaughtered!<\/p>\n
How did he confess? [He said]: O Lord, I have committed iniquity, I have transgressed, I have sinned before You, I and my household. Atone, O Lord, for the iniquities, the transgressions, and the sins wherein I have committed iniquity, transgressed, and sinned before You, I and my household, as it says in the Torah of Moses Your servant FOR ON THIS DAY ATONEMENT SHALL BE MADE FOR YOU TO CLEANSE YOU OF ALL YOUR SINS; YOU SHALL BE CLEAN BEFORE THE LORD (Lev. 16:30). And it says AND CONFESS OVER IT ALL THE INIQUITIES AND TRANSGRESSIONS OF THE ISRAELITES, WHATEVER THEIR SINS (Lev. 16:21). So taught R. Meir.<\/p>\n
The Sages say, \u201cIniquities are those sins committed willfully. Transgressions are those committed rebelliously. Sins are those committed unintentionally. Does it make sense that after confessing the willful and rebellious acts, he will confess the unintentional ones? Rather thus did he confess: O Lord, I have sinned, I have committed iniquity, I have transgressed before You, I and my household. Atone, O Lord, for the sins, the iniquities, and the transgressions wherein I have sinned, committed iniquity, and transgressed before You, I and my household, as it says in the Torah of Moses Your servant FOR ON THIS DAY ATONEMENT SHALL BE MADE FOR YOU TO CLEANSE YOU OF ALL YOUR SINS; YOU SHALL BE CLEAN BEFORE THE LORD (Lev. 16:30).\u201d And they responded to him by saying \u201cBlessed be the name of His glorious Majesty forever!\u201d<\/p>\n
And we find that this is the way in which confession was made by all those who confessed. David said WE HAVE SINNED LIKE OUR FOREFATHERS; WE HAVE GONE ASTRAY, ACTED WICKEDLY (Ps. 106:6). Solomon his son said WE HAVE SINNED, WE HAVE GONE ASTRAY WE HAVE ACTED WICKEDLY (1 Kings 8:47; 2 Chron. 6:37). Daniel said WE HAVE SINNED; WE HAVE GONE ASTRAY; WE HAVE ACTED WICKEDLY (Dan. 9:5). So too did Aaron say: I have sinned, I have committed iniquity, I have transgressed. Why then did Moses say FORGIVING INIQUITY, TRANSGRESSION, AND SIN (Ex. 34:7) and AND CONFESS OVER IT ALL THE INIQUITIES AND TRANSGRESSIONS OF THE ISRAELITES, WHATEVER THEIR SINS (Lev. 16:21)? It means: Once confession has been made, may the iniquities and transgression be no more than sins before You!<\/p>\n
AND HE SHALL TAKE THE TWO HE-GOATS (Lev. 16:7). This teaches that the lack of either one impedes the fulfillment of the mitzvah. AND LET THEM STAND BEFORE THE LORD AT THE ENTRANCE OF THE TENT OF MEETING (Lev. 16:7). He places them with the Nicanor Gate behind them to the east while they face west. AND HE SHALL PLACE LOTS UPON THE TWO GOATS (Lev. 16:8). Of any matter. May two be placed on each of them? The verse says ONE MARKED FOR THE LORD AND THE OTHER MARKED FOR AZAZEL (Lev. 16:8). May both lots FOR THE LORD AND \u2026 FOR AZAZEL be placed on both of them? The verse says ONE MARKED FOR THE LORD AND THE OTHER MARKED FOR AZAZEL\u2014there is only one which says FOR AZAZEL. What then is the implication of LOTS? That they are to be equal. One is not to be large and the other small; one of silver and one of gold; one of marble and one of box wood.<\/p>\n
AARON SHALL BRING FORWARD THE GOAT DESIGNATED BY LOT FOR THE LORD (Lev. 16:9). Should he put the lot on its back? The verse says DESIGNATED BY LOT\u2014it was designated for it from within the lottery-box.<\/p>\n
WHICH HE IS TO OFFER (Lev. 16:9). If one of them dies after the lots have been cast, two new ones are brought and the lots are cast again. If the one designated for the Lord died, [the priest] shall proclaim: That which is designated now by the lot for the Lord will take its place. If the one designated for Azazel dies, he shall proclaim: That which is designated now by the lot for Azazel will take its place. The other one shall be allowed to die. So taught R. Judah. The Sages say, \u201cIt shall be put to pasture until a blemish appears, after which it shall be sold and the purchase price given to the Temple.\u201d<\/p>\n
WHICH HE IS TO OFFER AS A SIN OFFERING (Lev. 16:9). He is to say, \u201cTo the Lord: a sin offering!\u201d R. Ishmael says, \u201cHe need not say \u2018a sin offering,\u2019 but merely \u2018To the Lord!\u2019 \u201d<\/p>\n
WHILE THE GOAT DESIGNATED BY LOT FOR AZAZEL (Lev. 16:10). Should he put the lot on its back? The verse says DESIGNATED BY LOT\u2014it was designated for it from within the lottery-box.<\/p>\n
SHALL BE LEFT STANDING ALIVE BEFORE THE LORD (Lev. 16:10). Why is this stated? Since it says TO SEND IT OFF (Lev. 16:10)\u2014it is to be sent to die. Perhaps it is to be sent to live? The verse says SHALL BE LEFT STANDING ALIVE BEFORE THE LORD TO MAKE EXPIATION WITH IT (Lev. 16:10). How is this to be done? It stands alive before the Lord and is killed at the rocky cliff. How long need it be kept alive? TO MAKE EXPIATION (Lev. 16:10)\u2014until the expiation, as it is said WHEN HE HAS FINISHED PURGING THE SHRINE, THE TENT OF MEETING AND THE ALTAR (Lev. 16:20). So taught R. Judah. R. Simeon says, \u201cTO MAKE EXPIATION\u2014expiation by its body.<\/p>\n
TO SEND IT OFF (Lev. 16:10)\u2014if its blood was spilt, the goat that is to be sent away is left to die. If the one to be sent away dies, the blood of the other is spilt.<\/p>\n
FOR AZAZEL (Lev. 16:10). To a hard place in the mountains. Might it be somewhere inhabited? The verse says TO THE WILDERNESS (Lev. 16:10). And how do we know that it must be to a rocky cliff? The verse says TO AN INACCESSIBLE REGION (Lev. 16:22).<\/p>\n
AARON SHALL THEN OFFER HIS BULL OF SIN OFFERING (Lev. 16:11). This is what was meant when they said: It must not come from the funds of the public. TO MAKE EXPIATION FOR HIMSELF AND HIS HOUSEHOLD (Lev. 16:11). This refers to the verbal confession. How did he confess? \u201cO Lord, I have sinned, committed iniquity, and transgressed before You. I, my household and the sons of Aaron your holy people, as it is said in the Torah of your servant Moses FOR ON THIS DAY SHALL ATONEMENT BE MADE FOR YOU (Lev. 16:30).\u201d And they responded: Blessed be the Name of His Glorious Majesty forever and ever!<\/p>\n
COMMENTARY Through their interpretations the Sages establish the correct procedure for the Temple ceremonies of the Day of Atonement. At the time these interpretations were set down, obviously there was no Temple, but the expectation of rebuilding and renewal was constant. Not content with whatever historical memories there were of what had been done in the Temple, they attempted to determine the correct wording of the confession and the correct actions for the ceremonies on the basis of the text and their understanding of it. The ceremonies of the rebuilt Temple would then be conducted according to these rules.<\/p>\n
7. Leviticus 16:12, Sifra Weiss 81:a<\/p>\n
AND HE SHALL TAKE A PANFUL OF GLOWING COALS SCOOPED FROM THE ALTAR BEFORE THE LORD, AND TWO HANDFULS OF FINELY GROUND AROMATIC INCENSE, AND BRING THIS BEHIND THE CURTAIN. HE SHALL PUT THE INCENSE ON THE FIRE BEFORE THE LORD (Lev. 16:12\u201313). He may not set it up thus outside [the curtain] and then go within. For the Sadducees say \u201cHe should set it up outside and then go within. If this is how it is done before flesh and blood, certainly that is how it should be done before God! And it says FOR I APPEAR IN THE CLOUD OVER THE COVER (Lev. 16:2).\u201d The Sages said to them, \u201cDoes it not say HE SHALL PUT THE INCENSE ON THE FIRE BEFORE THE LORD (Lev. 16:13)? He does it only when he is within! What then is the meaning of FOR I APPEAR IN THE CLOUD OVER THE COVER? It means that he must include a plant which raises a great deal of smoke. What is the source which teaches us that he must include such a plant? The verse says SO THAT THE CLOUD FROM THE INCENSE SCREENS THE COVER THAT IS OVER [THE ARK OF] THE PACT, LEST HE DIE (Lev. 16:13). Thus we learn that if he does not include a plant which raises a great deal of smoke or any other of the ingredients required, he is liable to death.\u201d<\/p>\n
COMMENTARY The dispute here was more than theoretical. It records an argument between the Pharisees and the Sadducees prior to the destruction of the Temple. Although the priests who conducted the rites were mostly Sadducees, the Pharisaic group held sway over the majority of the population and were able to force their will on this matter. It has been suggested by L. Finkelstein that the matter was more than a question of the understanding of Scripture, but reflected the superstitions and fears of the priests who would not walk into the Holy of Holies unless they already had the incense burning, lest they behold the Presence of God.<\/p>\n
8. Leviticus 19:1, Sifra Weiss 86b<\/p>\n
THE LORD SPOKE TO MOSES, SAYING: SPEAK TO THE WHOLE ISRAELITE COMMUNITY AND SAY TO THEM: YOU SHALL BE HOLY, FOR I, THE LORD YOUR GOD, AM HOLY (Lev. 19:1\u20132). This indicates that this section was said to the entire group in assembly. Why was it said to the entire group in assembly? Because most of the basic laws of the Torah are dependent upon it.<\/p>\n
YOU SHALL BE HOLY (Lev. 19:2) You shall be separated. YOU SHALL BE HOLY, FOR I, THE LORD YOUR GOD, AM HOLY (Lev. 19:2). That is to say, if you sanctify yourselves, I shall account it to you as if you had sanctified Me. And if you do not sanctify yourselves, I shall account it to you as if you did not sanctify Me. Perhaps it means that if you sanctify Me I am sanctified, but if not, I am not sanctified? The verse says FOR I \u2026 AM HOLY. I am sanctified whether you sanctify Me or not. Abba Saul says, \u201cThey are the royal escort whose duty it is to follow the king exactly.\u201d<\/p>\n
A MAN SHALL REVERE HIS MOTHER AND HIS FATHER (Lev. 19:3). This teaches me only about a man. What about a woman? The verse says SHALL REVERE [in the plural] teaching me about both. In that case, why does it say A MAN? Because a man has the means at hand and a woman does not since there are others who have control over her. It says A MAN SHALL REVERE HIS MOTHER AND HIS FATHER and it says YOU MUST REVERE THE LORD YOUR GOD (Deut. 10:20) thus connecting the reverence for God with the reverence for father and mother.
\nIt says HONOR YOUR FATHER AND YOUR MOTHER (Ex. 20:12) and it says HONOR THE LORD WITH YOUR WEALTH (Prov. 3:9) thus connecting honoring father and mother with honoring God.
\nIt says IF A MAN CURSES HIS FATHER OR HIS MOTHER HE SHALL BE PUT TO DEATH (Lev. 20:9) and it says ANYONE WHO CURSES HIS GOD SHALL BEAR HIS GUILT (Lev. 24:15) thus connecting cursing father and mother to cursing God.
\nIt is impossible to speak of striking God (as it does of father and mother in Ex. 21:15), but the analogy holds since the three of them are partners in the human being.
\nR. Simeon says, \u201cSheep always precede goats wherever they are mentioned. Is this because they are better? The verse says IF THE OFFERING HE BRINGS AS A SIN OFFERING IS A SHEEP (Lev. 4:32), which teaches that they are equal. Pigeons always precede turtledoves wherever they are mentioned. Is this because they are better? The verse says AND A PIGEON OR A TURTLEDOVE FOR A SIN OFFERING (Lev. 12:6), which teaches that they are equal. The father always precedes the mother wherever they are mentioned. Does this mean that the honor due a father has preference to that due a mother? The verse says A MAN SHALL REVERE HIS MOTHER AND HIS FATHER (Lev. 19:3), which teaches that they are equal. But the Sages said, \u2018The father precedes the mother for both the child and the mother are required to honor the father.\u2019 \u201d<\/p>\n
What is meant by \u201creverence?\u201d Do not sit in his place. Do not speak in his place and do not contradict his word. What is meant by \u201chonoring?\u201d Giving food and drink. Dressing and covering. Taking out and bringing back. Could A MAN SHALL REVERE HIS MOTHER AND HIS FATHER (Lev. 19:3) mean that if his father or mother told him to transgress one of the mitzvot of the Torah, he should do so? The verse says AND KEEP MY SABBATHS (Lev. 19:3). All of you are required to honor Me.<\/p>\n
DO NOT TURN TO IDOLS (Lev. 19:4). Do not turn in order to worship them. R. Judah says, \u201cDo not turn to look at them. That is bad enough!\u201d<\/p>\n
IDOLS. This is one of the ten contemptuous names ascribed to idols because of what they do.<\/p>\n
They are called IDOLS (elilim) because they are empty (halulim).
\n\u201cSculptured image\u201d (pesel) (Ex. 20:4) because they are disqualified (nifsalim).
\n\u201cMolten image\u201d (masecha) (2 Chron. 34:3) because they are poured out (nesuchim).
\n\u201cPillar\u201d (matzeva) (Gen. 28:18) because they stand still.
\n\u201cShapes\u201d (atzabim) (2 Chron. 24:18) because they are made section by section.
\n\u201cTeraphim\u201d (Gen. 31:19) because they putrefy.
\n\u201cFetishes\u201d (gelulim) (Ezek. 22:3) because they are disgusting (megoalim).
\n\u201cAbominations\u201d (2 Kings 23:24) because they are abominable.
\n\u201cSun images\u201d (hamanim) (Isa. 27:9) because they stand under wrath (hemah).
\n\u201cAsherim\u201d (Isa. 27:9) because they become wealthy (mitashrim) from others.<\/p>\n
DO NOT TURN TO IDOLS OR MAKE MOLTEN GODS (Lev. 19:4). At first they are merely idols. If you turn to them, you make them into divinities.<\/p>\n
OR MAKE MOLTEN GODS (Lev. 19:4). Perhaps others are permitted to make them for them? The verse says FOR YOURSELVES (Lev. 19:4). Perhaps NOT \u2026 FOR YOURSELVES but you may make them for others? The verse says both DO NOT MAKE and NOT \u2026 FOR YOURSELVES. This is the source of the teaching: One who makes an idol violates two warnings: DO NOT MAKE and NOT \u2026 FOR YOURSELVES. R. Jose says, \u201cHe violates three: DO NOT MAKE, NOT \u2026 FOR YOURSELVES and YOU SHALL HAVE NO OTHER GODS (Ex. 20:3).\u201d<\/p>\n
COMMENTARY Chapter 19 of Leviticus stresses the concept of holiness or sanctity. The Sages define this as being separated from impurity and abomination, moral or ritual. The word they use for this\u2014\u201cperushim\u201d (separated)\u2014became the name of the group from which rabbinic Judaism springs, \u201cPerushim\u201d\u2014Pharisees. Their separateness did not mean isolation from the masses of people, which did characterize the Essene group, but an attempt to observe carefully the laws of holiness that the Torah prescribes. Among these laws were such ethical precepts as the treatment due to parents, who are compared to God Himself. In these matters mother and father are equal. Another matter of holiness is separateness from all forms of idolatry. Although during the period of the Second Temple, as opposed to the time of the First Temple, Jews themselves were not considered to be attracted by idolatrous worship, they were surrounded by an idolatrous world. Sages frequently have good words to say about pagans, but they have nothing but contempt for paganism. Here they gather together every term used in the Bible to refer to idols and explain them in contemptuous ways.<\/p>\n
9. Leviticus 20:22, Sifra Weiss 93a<\/p>\n
YOU SHALL FAITHFULLY OBSERVE MY LAWS AND ALL MY REGULATIONS, LEST THE LAND TO WHICH I BRING YOU TO SETTLE IN SPEW YOU OUT (Lev. 20:22). The Land of Israel is not like the other lands. It does not suffer transgressors. A parable. It may be compared to a prince who was given something to eat which he could not digest. Therefor he spewed it out. So too the Land of Israel does not suffer transgressors. Thus it says SO LET NOT THE LAND SPEW YOU OUT FOR DEFILING IT, AS IT SPEWED OUT THE NATION THAT CAME BEFORE YOU (Lev. 18:28).\u2026<\/p>\n
LEST THE LAND TO WHICH I BRING YOU TO SETTLE IN SPEW YOU OUT (Lev. 20:22). I bring you there in order to settle there, unlike the Canaanites who were there only in order to guard it until you could come.<\/p>\n
YOU SHALL NOT FOLLOW THE PRACTICES OF THE NATION (Lev. 20:23). This refers to the Egyptians. THAT I AM DRIVING OUT BEFORE YOU (Lev. 20:23). This refers to the Canaanites. FOR IT IS BECAUSE THEY DID ALL THESE THINGS (Lev. 20:23). This teaches that the Canaanites were steeped in all these practices. It is because of these practices that I am exiling them. THAT I ABHORRED THEM (Lev. 20:23). Like a man who abhors his food. AND SAID TO YOU: YOU SHALL POSSESS THEIR LAND (Lev. 20:23\u201324). You are pleasant. You shall inherit them, for you were the first to open yourselves [to Me] as it is said A GARDEN LOCKED IS MY OWN, MY BRIDE, A FOUNTAIN LOCKED, A SEALED-UP SPRING (Song 4:12). FOR I WILL GIVE IT TO YOU TO POSSESS (Lev. 20:24). In the future I shall give it to you as an everlasting possession. Should you say, \u201cBut it is not Yours to give for it belongs to others,\u201d I tell you that it belongs to you. It is the portion of the children of Shem and you are the children of Shem, while they are the children of Ham. Why then are they there? Only in order to guard it until you could come.<\/p>\n
I THE LORD AM YOUR GOD WHO HAS SET YOU APART FROM OTHER PEOPLES (Lev. 20:24). Look at the difference between you and the other peoples! Among the peoples a man adorns his wife and then delivers her to another man. A man adorns himself and delivers himself to another man. SO YOU SHALL SET APART THE CLEAN BEAST FROM THE UNCLEAN (Lev. 20:25). Should it not mention \u201cbetween the cow and the ass?\u201d All of this has already been explained. If so why does it say SO YOU SHALL SET APART THE CLEAN BEAST FROM THE UNCLEAN? It means that you shall differentiate between that which is clean for you and that which is unclean for you, between that whose windpipe was cut sufficiently and that which was not cut sufficiently. What is the difference? No more than a hair\u2019s breadth. YOU SHALL NOT DRAW ABOMINATION UPON YOURSELVES THROUGH BEAST OR BIRD OR ANYTHING WITH WHICH THE GROUND IS ALIVE, WHICH I HAVE SET APART FOR YOU TO TREAT AS UNCLEAN (Lev. 20:25)\u2014making it forbidden.<\/p>\n
YOU SHALL BE HOLY TO ME, FOR I THE LORD AM HOLY (Lev. 20:26). As I am holy, so shall you be holy. As I am separated, so shall you be separated. AND I HAVE SET YOU APART FROM OTHER PEOPLES TO BE MINE (Lev. 20:26). If you are apart from the other peoples, you are Mine. If not, you belong to Nebuchadnezzar, King of Babylonia, and his cohorts.<\/p>\n
R. Eleazar b. Azariah says, \u201cWhat is the source which teaches that a person should not say: It is impossible for me to wear a mixture of wool and linen; it is impossible for me to eat the flesh of swine; it is impossible for me to have sexual relations with close relatives. Rather it is possible, but what shall I do when my Father in Heaven has forbidden me to do so? The verse says AND I HAVE SET YOU APART FROM OTHER PEOPLE TO BE MINE\u2014to separate from sin and accept upon himself the yoke of God\u2019s Kingship.\u201d<\/p>\n
COMMENTARY Holiness is expressed through separation. This idea is fundamental to the Bible and is extended and made implicit by the Sages. The dietary restrictions are one ritual form of expressing this and of achieving a feeling of dedication to God and His service. The observance of these and so many other similar laws is explained here as a method of training the individual to obedience to God. These matters are effective not when the person feels that he or she could not possibly do them, but when even though natural inclination leads to doing them, obedience to God prevents it. It is this separation that then makes possible the acceptance of God\u2019s kingship, embodied in the rabbinic value-concept \u201cthe yoke of God\u2019s Kingship.\u201d<\/p>\n
10. Leviticus 26:3, Sifra Weiss 110b<\/p>\n
IF YOU FOLLOW MY LAWS AND FAITHFULLY OBSERVE MY COMMANDMENTS (Lev. 26:3). One must learn in order to observe and not in order not to observe. For it were better for one who learns in order not to observe had he not been created!<\/p>\n
I WILL GRANT YOUR RAINS IN THEIR SEASON (Lev. 26:4). This refers to the fourth day of the week. You say \u201cthe fourth day of the week,\u201d but perhaps it means the eve of the Sabbath? They said, \u201cEven in years that are like those of Elijah, if the rain falls on the eve of the Sabbath, it must be seen as a curse.\u201d How then should I understand I WILL GRANT YOUR RAINS IN THEIR SEASON? On the fourth day of the week.<\/p>\n
It once happened during the days of Herod that the rains would come at night. In the morning, the sun would shine and the wind would blow and dry off the earth so that laborers could go to their work. Thus all knew that they were engaged in the work of Heaven.<\/p>\n
I WILL GRANT YOUR RAINS IN THEIR SEASON (Lev. 26:4). This refers to the evening following the Sabbath. It once happened in the days of Simeon b. Shetah and Queen Salome Alexandra that the rains would come down from the evening following the Sabbath until the eve of the Sabbath so that wheat grains were as large as kidneys, barley was as large as olive pits, and lentils were as large as golden dinarii. The Sages stored them away for future generations to see to demonstrate how powerful are the effects of sin, fulfilling the verse IT IS YOUR INIQUITIES WHICH HAVE DIVERTED THESE THINGS, YOUR SINS THAT HAVE WITHHELD THE BOUNTY FROM YOU (Jer. 5:25).<\/p>\n
I WILL GRANT YOUR RAINS IN THEIR SEASON (Lev. 26:4). Not the rains of other lands. How than shall I understand the verse ALL THE FAMILIES OF THE EARTH SHALL BLESS THEMSELVES BY YOU AND YOUR DESCENDANTS (Gen. 28:14)? It means that there will be plenty in the Land of Israel and famine in other lands so that they will come and purchase food from them, thus enriching them in the same way that is described in the verse JOSEPH GATHERED IN ALL THE MONEY THAT WAS TO BE FOUND IN THE LAND OF EGYPT AND IN THE LAND OF CANAAN, AS PAYMENT FOR THE RATIONS THAT WERE BEING PROCURED (Gen. 47:14). Thus it says AND YOUR SECURITY (dav\u2019echa) LAST ALL YOUR DAYS (Deut. 33:25)\u2014all the lands should melt (dov\u2019ot) their gold and bring it to the Land of Israel.<\/p>\n
SO THAT THE EARTH SHALL YIELD ITS PRODUCE (Lev. 26:4). Not as the earth does now, but as it did in the days of primal Adam. How do we know that in the future the earth will be sown and yield fruit the very same day? The verse says HE HAS MADE A REMEMBRANCE OF HIS WONDERS (Ps. 111:4) and it says LET THE EARTH SPROUT VEGETATION: SEED-BEARING PLANTS (Gen. 1:11) indicating that on the very same day it was sown, the earth yielded fruit.<\/p>\n
AND THE TREES OF THE FIELD WILL YIELD THEIR FRUIT (Lev. 26:4). Not as the trees do now, but as they did in the days of primal Adam. How do we know that in the future trees will be planted and yield their fruit on the very same day? The verse says HE HAS MADE A REMEMBRANCE OF HIS WONDERS (Ps. 111:4) and it says FRUIT TREES OF EVERY KIND ON EARTH BEARING FRUIT WITH THE SEED IN IT (Gen. 1:11) indicating that on the very same day they were planted, they yielded their fruit. How do we know that in the future the tree itself will be edible? The verse says FRUIT TREES (Gen. 1:11). If this was meant to teach you that the tree bears fruit, this is said elsewhere: THAT BEAR FRUIT (Gen. 1:11). Why then does it say FRUIT TREES? It means that just as the fruit could be eaten, so the tree could be eaten. How do we know that in the future, even fruitless trees will bear fruit? It says AND THE TREES OF THE FIELD SHALL YIELD THEIR FRUIT (Lev. 26:4).<\/p>\n
YOUR THRESHING SHALL OVERTAKE THE VINTAGE (Lev. 26:5). You will still be threshing when the vintage comes. AND YOUR VINTAGE SHALL OVERTAKE THE SOWING (Lev. 26:5). You will still be harvesting the vintage when the time for sowing comes. YOU SHALL EAT YOUR FILL OF BREAD (Lev. 26:5). One need not state that if you eat a lot you will be satisfied. Rather it means that you will eat a small amount and feel contented within, as it is said YOU SHALL SERVE THE LORD YOUR GOD, AND HE WILL BLESS YOUR BREAD AND YOUR WATER (Ex. 23:25). AND DWELL SECURELY IN YOUR LAND (Lev. 26:5) but you shall not dwell securely outside of it.<\/p>\n
You may say: What does it matter if there is food and drink if there is no peace? The verse says I WILL GRANT PEACE IN THE LAND (Lev. 26:6). This indicates that peace is as important as all the rest. Thus it says I MAKE PEACE AND CREATE WOE (Isa. 45:7) indicating that peace is as important as all the rest.<\/p>\n
AND YOU SHALL LIE DOWN UNTROUBLED BY ANYONE (Lev. 26:6) unafraid of any creature. AND I WILL GIVE THE LAND RESPITE FROM VICIOUS BEASTS (Lev. 26:6). R. Judah says, \u201cI will eliminate them from the world.\u201d R. Simeon says, \u201cI will prevent them from doing harm.\u201d R. Simeon explained, \u201cWhen is God praised, when there are no harmful creatures, or when there are, but they can do no harm? One must say that it is when there are harmful creatures but they can do no harm. Thus it says A PSALM. A SONG; FOR THE SABBATH (ha-shabbat) DAY (Ps. 92:1)\u2014for He who prevents (mashbit) harmful creatures from doing harm in the world. He prevents them from doing harm.\u201d Thus it says THE WOLF SHALL DWELL WITH THE LAMB, THE LEOPARD LIE DOWN WITH THE KID; THE CALF, THE BEAST OF PREY, AND THE FATLING TOGETHER, WITH A LITTLE BOY TO HERD THEM. THE COW AND THE BEAR SHALL GRAZE, THEIR YOUNG SHALL LIE DOWN TOGETHER; AND THE LION, LIKE THE OX, SHALL EAT STRAW. A BABE SHALL PLAY OVER A VIPER\u2019S HOLE, AND AN INFANT PASS HIS HAND OVER AN ADDER\u2019S DEN (Isa. 11:6\u20138). This teaches that in the future an Israelite babe will be able to stretch out his hand into the very eye of an adder or extract poison from its mouth. He will say, \u201cLook what is in my hand. This is something which usually kills people!\u201d<\/p>\n
AND NO SWORD SHALL CROSS YOUR LAND (Lev. 26:6). One need not state that none shall make war against you. What it means is that those who are passing from one place to another to make war will not pass through [your land] as they did in the days of Josiah.<\/p>\n
YOU SHALL GIVE CHASE TO YOUR ENEMIES, AND THEY SHALL FALL BEFORE YOU BY THE SWORD (Lev. 26:7). They shall fall before you, each one smitten by the sword of his fellow.<\/p>\n
FIVE OF YOU SHALL GIVE CHASE TO A HUNDRED, AND A HUNDRED OF YOU SHALL GIVE CHASE TO TEN THOUSAND (Lev. 26:8). OF YOU\u2014the weakest of you and not the strongest! AND A HUNDRED OF YOU SHALL GIVE CHASE TO TEN THOUSAND. Is this the correct sum? Should it not have said \u201ca hundred of you shall give chase to two thousand?\u201d One cannot compare a small number who obey the Torah to a multitude who do so. YOUR ENEMIES SHALL FALL BEFORE YOU BY THE SWORD (Lev. 26:8). They will simply fall before you\u2014not in the usual way.<\/p>\n
I WILL TURN TOWARD YOU (Lev. 26:9). A parable. It may be likened to a king who hired many workers but there was one worker who did a great deal of work for him for many days. The workers went in to receive their wages, as did that one worker. The king said to that worker, \u201cMy son, I will turn to you. This multitude did very little work for me and they will receive a small salary. But I have a large sum that I will settle on you in the future.\u201d Thus when Israel asked God for its wages in this world and the nations of the world also asked God for their wages, God says to Israel, \u201cMy children, I will turn to you. These nations of the world did very little work for Me and they will receive a small salary. But I have a large sum that I will settle on you in the future.\u201d Therefore it says I WILL TURN TOWARD YOU.<\/p>\n
I WILL TURN TOWARD YOU\u2014in graciousness. AND MAKE YOU FERTILE (Lev. 26:9) in reproduction. AND MULTIPLY YOU (Lev. 26:9) in stature. AND I WILL MAINTAIN MY COVENANT WITH YOU (Lev. 26:9). This will not be like the first covenant which you broke, as it is said, A COVENANT WHICH THEY BROKE, SO THAT I REJECTED THEM\u2014DECLARES THE LORD (Jer. 31:32) but a new covenant which will not be broken, as it is said, SEE, A TIME IS COMING\u2014DECLARES THE LORD\u2014WHEN I WILL MAKE A NEW COVENANT WITH THE HOUSE OF ISRAEL AND THE HOUSE OF JUDAH (Jer. 31:31).<\/p>\n
YOU SHALL EAT THAT WHICH IS OLD, LONG STORED (Lev. 26:10). This teaches that whatever is older is better. OLD. This teaches me only about wine whose nature it is [to improve with age]. What about everything which ages? The verse says OLD, LONG STORED.<\/p>\n
AND YOU SHALL HAVE TO CLEAR OUT THE OLD TO MAKE ROOM FOR THE NEW (Lev. 26:10). The threshing floors will be filled with new produce while the storehouses will still be filled with the old. You will have to worry about taking out the old to make room for the new!<\/p>\n
I WILL ESTABLISH MY ABODE IN YOUR MIDST (Lev. 26:11). This refers to the Temple. AND I WILL NOT SPURN YOU (Lev. 26:11). Once I have redeemed you, I will no longer be disgusted by you. I WILL BE EVER PRESENT IN YOUR MIDST (Lev. 26:12). A parable. This may be likened to a king who went out into the orchard with his tenant. The tenant attempted to hide, and the king said to the tenant, \u201cWhy do you hide from me? I am just like you.\u201d So too the Holy One said to the righteous, \u201cWhy should you be frightened of Me?\u201d In the future the Holy One will stroll with the righteous in the Garden of Eden. The righteous will see Him and be frightened, but He will say to them, \u201cI am just like you.\u201d Will they then not be in awe of Me? The verse says I WILL BE YOUR GOD AND YOU SHALL BE MY PEOPLE (Lev. 26:12). \u201cAnd if you do not believe Me about all this I THE LORD AM YOUR GOD WHO BROUGHT YOU OUT OF THE LAND OF THE EGYPTIANS (Lev. 26:13)\u2014I am He who performed miracles for you in Egypt. I am He who will perform all of these miracles in the future.\u201d<\/p>\n
TO BE THEIR SLAVES NO MORE (Lev. 26:13). Why is this said? Since it says AND RESCUED YOU FROM THE HOUSE OF BONDAGE (Deut. 7:8). One might have thought that they were slaves to slaves, therefore the verse says THEIR (Lev. 26:13)\u2014they were slaves to kings and not slaves to slaves.<\/p>\n
WHO BROKE THE BARS OF YOUR YOKE (Lev. 26:13). A parable. It may be likened to a householder who had a heifer for ploughing which he lent to someone else for ploughing. That person had ten sons, each of whom would plough and then rest, plough and then rest, until the heifer was worn out and collapsed. All of the other heifers came back, but that one did not. The owner was not satisfied to receive an apology from the borrower but immediately went and smashed the yoke and snapped the cords. So it is with Israel in this world\u2014one nation enslaves her and vanishes after which another comes, enslaves her and vanishes and the furrow is long, as it is said PLOWMEN PLOWED ACROSS MY BACK; THEY MADE LONG FURROWS (Ps. 129:3). Tomorrow when the end comes, the Holy One will not say to the nations, \u201cWhat is this that you have done to My children\u2014\u201d but He will go immediately and smash the yoke and snap the cords, as it is said, WHO BROKE THE BARS OF THE YOKE (Lev. 26:13) and so too it says THE LORD, THE RIGHTEOUS ONE, HAS SNAPPED THE CORDS OF THE WICKED (Ps. 129:4).<\/p>\n
AND MADE YOU WALK ERECT (Lev. 26:13). R. Simeon says, \u201cTwo hundred cubits high.\u201d R. Judah says, \u201cOne hundred cubits, the height of primal Adam as it says FOR OUR SONS ARE LIKE SAPLINGS, WELL TENDED IN THEIR YOUTH (Ps. 144:12).\u201d This teaches me only about men. What about women? The verse says OUR DAUGHTERS ARE LIKE CORNERSTONES TRIMMED TO THE FORM OF THE TEMPLE (Ps. 144:12). What are the dimensions of THE FORM OF THE TEMPLE? One hundred cubits. Another interpretation: AND MADE YOU WALK ERECT (Lev. 26:13). With prideful posture, unafraid of any creature.<\/p>\n
COMMENTARY The Sages interpreted the blessings and curses in the Torah to refer to events in the past, to events of their own period, and to the promised time of redemption that was to come. Thus these descriptions of great blessing are sometimes illustrated by what happened during the time of the building of Herod\u2019s Temple or during the time of the good queen, Salome Alexandra, but frequently they describe that time of peace and of triumph which was yet to come. It must have been a source of consolation to the defeated people of Judaea to know that the nations who had so despoiled them were to be punished while they would walk proud and unafraid.<\/p>\n
11. Leviticus 26:25, Sifra Weiss 112a<\/p>\n
AND YOU SHALL BE DELIVERED INTO ENEMY HANDS (Lev. 26:25). The law is that a dead body is not permitted to remain within the city of Jerusalem overnight. When they take the body out to bury it, those who bury the dead will fall into the hands of the enemy.<\/p>\n
WHEN I BREAK YOUR STAFF OF BREAD (Lev. 26:26). This includes all substitutes for bread. TEN WOMEN SHALL BAKE YOUR BREAD IN A SINGLE OVEN (Lev. 26:26) without kindling wood. THEY SHALL DOLE OUT YOUR BREAD BY WEIGHT (Lev. 26:26) for the bread will be ruined and they will sit and weight it while it is in the oven. R. Jose the son of a Damascene woman says, \u201cA parable. A man has an issar and a perutah in his hand and sits and tries to decide what to do with them. He says: If I buy a bit of food with it, I will not be satisfied. I shall purchase some dates. Perhaps if I eat them, I will be satisfied. Nevertheless, he eats them and is not satisfied, as it is said AND THOUGH YOU EAT, YOU SHALL NOT BE SATISFIED (Lev. 26:26).\u201d<\/p>\n
Another interpretation: THOUGH YOU EAT, YOU SHALL NOT BE SATISFIED. This is famine that comes as a consequence of warfare. YOU SHALL EAT THE FLESH OF YOUR SONS AND THE FLESH OF YOUR DAUGHTERS (Lev. 26:29). It was said of Doeg son of Joseph that he died and left his wife with a young son. Each year she would take his measurement and give the equivalent of his weight in gold to Heaven. But when they besieged the citadel of Jerusalem, she slaughtered him with her own hand and ate him. It is of her that Jeremiah lamented SEE O LORD, AND BEHOLD, TO WHOM YOU HAVE DONE THIS! ALAS, WOMEN EAT THEIR OWN FRUIT, THEIR NEWBORN BABES! (Lam. 2:20). The Holy Spirit replies: PRIEST AND PROPHET ARE SLAIN IN THE SANCTUARY OF THE LORD! (Lam. 2:20). This refers to Zechariah the son of Jehoiada the priest.<\/p>\n
Another interpretation: YOU SHALL EAT THE FLESH OF YOUR SONS AND THE FLESH OF YOUR DAUGHTERS (Lev. 26:29). This teaches only that fathers will eat the flesh of their sons and daughters. What about children eating their fathers? The verse says ASSUREDLY, PARENTS SHALL EAT THEIR CHILDREN IN YOUR MIDST, AND CHILDREN SHALL EAT THEIR PARENTS (Ezek. 5:10).<\/p>\n
I WILL DESTROY YOUR CULT PLACES (Lev. 26:30)\u2014literally. AND CUT DOWN YOUR INCENSE STANDS (Lev. 26:30)\u2014this refers to the wizards and necromancers among the people of Israel.<\/p>\n
AND I WILL HEAP YOUR CARCASSES UPON YOUR LIFELESS FETISHES (Lev. 26:30). What are the carcasses doing upon the lifeless fetishes? Rather it refers to what happened when Elijah, of blessed memory, would go among those dying of famine. He would find one who was swollen and famished and would say to him, \u201cMy son. From what clan do you come?\u201d
\nHe would answer him, \u201cFrom such and such a clan.\u201d
\nHe would say to him, \u201cHow many were in the clan?\u201d
\nHe would answer, \u201cThree thousand.\u201d
\n\u201cHow many are left?\u201d
\nHe would answer, \u201cI alone.\u201d
\nHe would say to him, \u201cSay: Hear O Israel, the Lord is our God, the Lord is One.\u201d
\nImmediately he would cry out and say \u201cSilence! One is not to mention the name of the Lord. That is not what my father taught me.\u201d What would he do? Take out his fetish, place it upon his heart, fondle it and kiss it until his stomach would burst and he and his fetish would fall to the ground. Thus it says I WILL HEAP YOUR CARCASSES UPON YOUR LIFELESS FETISHES (Lev. 26:30).<\/p>\n
I WILL SPURN YOU (Lev. 26:30). This refers to exile. Some say, \u201cThis refers to the removal of the Divine Presence.\u201d I WILL LAY YOUR CITIES IN RUIN (Lev. 26:31). Not \u201ccity\u201d or \u201ccities\u201d but YOUR CITIES\u2014in order to include metropolises and major divisions as well.<\/p>\n
AND MAKE YOUR SANCTUARIES DESOLATE (Lev. 26:31). Not \u201csanctuary\u201d or \u201cMy sanctuary\u201d but YOUR SANCTUARIES\u2014in order to include synagogues and houses of study as well.<\/p>\n
AND I WILL NOT SAVOR YOUR PLEASING ODORS (Lev. 26:31)\u2014literally. I WILL MAKE THE LAND DESOLATE (Lev. 26:32). This is actually a beneficent act so that Israel will not say: Since we have been exiled from our land, now the enemy come and takes pleasure in it, as it is said SO THAT YOUR ENEMIES WHO SETTLE IN IT SHALL BE APPALLED BY IT (Lev. 26:32). Even those enemies who come thereafter will take no pleasure in it.<\/p>\n
AND I WILL SCATTER YOU AMONG THE NATIONS (Lev. 26:33). This was a severe punishment for Israel, for if people who go into exile are all together in one place, they see one another and take comfort from each other. This will not be the case with you, for in the future I will scatter you among the nations as a man scatters barley seed with a winnowing fork and you will not be close to one another, as it is said I WILL SCATTER THEM AS WITH A WINNOWING FORK THROUGH THE SETTLEMENTS OF THE EARTH. I WILL BEREAVE, I WILL DESTROY MY PEOPLE FOR THEY WOULD NOT TURN BACK FROM THEIR WAYS (Jer. 15:7). AND I WILL UNSHEATHE THE SWORD AGAINST YOU (Lev. 26:33). The sword which has been let loose against you will not so quickly be sheathed again. It is like water which is spilled and cannot be returned to its vessels.<\/p>\n
YOUR LAND SHALL BECOME A DESOLATION AND YOUR CITIES A RUIN (Lev. 26:33). This was a severe punishment for Israel, for when a man leaves his vineyard and his home knowing that he will return to them, it is as if his vineyard and his home are not destroyed. But with you that is not the case for YOUR LAND SHALL BECOME A DESOLATION AND YOUR CITIES A RUIN (Lev. 26:33). Why? Because you are not to return to them in the end. THEN SHALL THE LAND MAKE UP FOR ITS SABBATH YEARS (Lev. 26:34). I told you to sow for six years and let the land stay fallow for Me for one year. This was so that you should know that the earth is Mine. But you did not do so. Therefore you shall be exiled from it and it will stay fallow on its own all the years that it is indebted unto Me, as it is said THEN SHALL THE LAND MAKE UP FOR ITS SABBATH YEARS THROUGHOUT THE TIME THAT IT IS DESOLATE (Lev. 26:34). It shall rest all the days that it is desolate.<\/p>\n
AS FOR THOSE OF YOU WHO SURVIVE, I WILL CAST A FAINTNESS INTO THEIR HEARTS (Lev. 26:36). It does not say \u201cI will cast hope into their hearts,\u201d but I WILL CAST A FAINTNESS INTO THEIR HEARTS. What is that? Terror, fear, worry, trembling, and awe. THE SOUND OF A DRIVEN LEAF SHALL PUT THEM TO FLIGHT (Lev. 26:36). Said R. Joshua b. Korcha, \u201cWe were once sitting among trees when a wind came and drove the leaves against one another and we stood up and fled, shouting, \u2018Woe to us\u2014horsemen are upon us!\u2019 After a while we turned around and saw that there was no one there. We sat down where we were and wept and said, \u2018Woe to us\u2014that upon us has been fulfilled the verse THE SOUND OF A DRIVEN LEAF SHALL PUT THEM TO FLIGHT. FLEEING AS THOUGH FROM THE SWORD, THEY SHALL FALL THOUGH NONE PURSUES (Lev. 26:36)!\u2014from lack of strength.\u2019 \u201d<\/p>\n
THEY SHALL STUMBLE OVER ONE ANOTHER (Lev. 26:37). It does not mean that they will literally stumble over one another, but that each one will stumble because of the other\u2019s sin. This teaches that all Israelites are responsible for one another.<\/p>\n
YOU SHALL NOT BE ABLE TO STAND YOUR GROUND BEFORE YOUR ENEMIES (Lev. 26:37). This refers to the hour when Jerusalem was captured.<\/p>\n
BUT SHALL PERISH AMONG THE NATIONS (Lev. 26:38). R. Akiba says, \u201cThis refers to the ten tribes who were exiled to the land of the Medes.\u201d
\nOthers say, \u201cBUT SHALL PERISH AMONG THE NATIONS. \u2018Perish\u2019 means to go into exile. Could it mean literally \u2018perish?\u2019 When it says AND THE LAND OF YOUR ENEMIES SHALL CONSUME YOU (Lev. 26:38) we are told about actually perishing. How then shall I understand BUT SHALL PERISH AMONG THE NATIONS? \u2018Perish\u2019 means to go into exile.\u201d<\/p>\n
THOSE OF YOU WHO SURVIVE SHALL BE HEARTSICK OVER THEIR INIQUITY (Lev. 26:39). It does not mean that they will be heartsick, but that their hearts will faint because of their sins and because of the sins of their fathers. But did not God promise Israel that fathers will not be judged because of children or children because of fathers, as it is said PARENTS SHALL NOT BE PUT TO DEATH FOR CHILDREN, NOR CHILDREN BE PUT TO DEATH FOR PARENTS (Deut. 24:16)? Why then is it said THEY SHALL BE SICK OVER THE INIQUITIES OF THEIR FATHERS (Lev. 26:39)? It refers to those who repeat the sins of their fathers one generation after another. Their generations will be judged for them.<\/p>\n
AND THEY SHALL CONFESS THEIR INIQUITY AND THE INIQUITY OF THEIR FATHERS (Lev. 26:40). These are their words that follow their repentance. As soon as they confess their sins, I immediately take pity on them, as it is said AND THEY SHALL CONFESS THEIR INIQUITY AND THE INIQUITY OF THEIR FATHERS, IN THAT THEY TRESPASSED AGAINST ME, YEA, WERE HOSTILE TO ME. I IN TURN SHALL GO WITH THEM (Lev. 26:40\u201341).<\/p>\n
I IN TURN SHALL GO WITH THEM IN HOSTILITY (Lev. 26:41). They made My laws of fleeting importance in this world, so shall I make them of fleeting importance in this world.<\/p>\n
AND HAVE REMOVED THEM INTO THE LAND OF THEIR ENEMIES (Lev. 26:41). This is a benefit to Israel so that Israel should not say: Since we have been exiled among the nations of the world we shall follow their practices. I shall not permit them to do so. Rather I shall place My prophets over them and they will turn them back to good ways and bring them under My wings. Where is this stated? AND WHAT YOU HAVE IN MIND SHALL NEVER COME TO PASS\u2014WHEN YOU SAY, \u201cWE WILL BE LIKE THE NATIONS, LIKE THE FAMILIES OF THE LANDS, WORSHIPING WOOD AND STONE\u201d (Ezek. 20:32). Rather AS I LIVE\u2014DECLARES THE LORD GOD\u2014I WILL REIGN OVER YOU WITH A STRONG HAND AND WITH AN OUTSTRETCHED ARM, AND WITH OVERFLOWING FURY (Ezek. 20:33). Against your will and without your acquiescence I shall impose My Kingship over you.<\/p>\n
THEN AT LAST SHALL THEIR OBDURATE HEART HUMBLE ITSELF (Lev. 26:41). Following their repentance they shall immediately humble their hearts in repentance. Immediately I shall take pity on them, as it is said THEN AT LAST SHALL THEIR OBDURATE HEART HUMBLE ITSELF, AND THEY SHALL ATONE FOR THEIR INIQUITY (Lev. 26:41).<\/p>\n
THEN WILL I REMEMBER MY COVENANT WITH JACOB; ALSO MY COVENANT WITH ISAAC, AND ALSO MY COVENANT WITH ABRAHAM WILL I REMEMBER (Lev. 26:42). Why are the Patriarchs listed in reverse order? If the deeds of Abraham are not sufficient, those of Isaac will be. If the deeds of Isaac are not sufficient, those of Jacob will be. Each one of them was worthy of sustaining the entire world on his own merit. Why is \u201cremembrance\u201d mentioned in connection with Abraham and Jacob but not Isaac? Because his ashes are seen as if they were piled up on the altar. Why is the word af (also) mentioned in connection with Abraham and Isaac but not Jacob? Because the progeny of Jacob\u2019s bed were wholehearted. This teaches me only about the Patriarchs. What source indicates that it was true of the Matriarchs as well? The verse contains the extra word et. Each et is intended to include one of the Matriarchs, as indicated by the verse THERE ABRAHAM AND HIS WIFE (v\u2019et) SARAH WERE BURIED; THEIR ISAAC AND HIS WIFE (v\u2019et) REBEKAH WERE BURIED; AND THERE I BURIED (et) LEAH (Gen. 49:31). How do we know that the covenant was made with the Land as well? The verse says AND I WILL REMEMBER THE LAND (Lev. 26:42).<\/p>\n
FOR THE LAND SHALL BE FORSAKEN OF THEM, MAKING UP FOR ITS SABBATH YEARS (Lev. 26:43). I told them that the land should be sown for six years and lie fallow for Me for one year so that they should know that the earth is Mine. But they did not do so. Therefore they shall be exiled from it and it will lie fallow by itself all the shemita years owed to Me, as it is said FOR THE LAND SHALL BE FORSAKEN OF THEM, MAKING UP FOR ITS SABBATH YEARS BY BEING DESOLATE OF THEM, WHILE THEY ATONE FOR THEIR INIQUITY; FOR THE ABUNDANT REASON THAT THEY REJECTED MY NORMS AND SPURNED MY LAWS (Lev. 26:43). Did I requite them one for one for each and every sin? Did I not requite no more than one in a hundred of their sins before Me? What then is the meaning of FOR THE ABUNDANT REASON? FOR THE \u2026 REASON THAT THEY REJECTED MY NORMS refers to the laws. AND SPURNED MY LAWS refers to the laws derived by interpretation.<\/p>\n
YET, EVEN THEN (Lev. 26:44). THEN refers to the sin committed in the wilderness. EVEN THEN refers to the sin of Baal Peor. YET, EVEN THEN refers to the sin of the following the ways of the Amorites. I WILL NOT REJECT THEM OR SPURN THEM SO AS TO DESTROY THEM (Lev. 26:44). But nothing remained to them that had not been rejected or spurned! Every gracious gift that had been given to them has been taken from them. Were it not for the Torah scroll which remains to them there would be no difference between them and the nations of the world. Rather it means I WILL NOT REJECT THEM in the days of Vespasian. OR SPURN THEM in the days of the Greeks. SO AS TO DESTROY THEM, ANNULLING MY COVENANT WITH THEM (Lev. 26:44) in the days of Haman. FOR I THE LORD AM THEIR GOD (Lev. 26:44) in the days of Gog.<\/p>\n
How do we know that the Covenant was made with the tribes? It says I WILL REMEMBER IN THEIR FAVOR THE COVENANT WITH THE ANCIENTS WHOM I FREED FROM THE LAND OF EGYPT (Lev. 26:45). This teaches that the Covenant was made with the tribes. THESE ARE THE LAWS, NORMS, AND TEACHINGS (Lev. 26:46). LAWS\u2014these are the laws derived by interpretation. NORMS\u2014these are the statutes. AND TEACHINGS (Torot). This teaches that two Torahs were given to Israel, one in writing and one orally. Said R. Akiba, \u201cDoes Israel have but two Torahs? Was not Israel given many Torahs? THIS IS THE TORAH OF THE BURNT OFFERING (Lev. 6:2) THIS IS THE TORAH OF THE MEAL OFFERING (Lev. 6:7). THIS IS THE TORAH OF THE GUILT OFFERING (Lev. 7:2). THIS IS THE TORAH OF THE SACRIFICE OF WELL-BEING (Lev. 7:11). THIS IS THE TORAH WHEN A MAN DIES IN A TENT (Num. 19:14). THAT THE LORD ESTABLISHED BETWEEN HIMSELF AND THE ISRAELITE PEOPLE (Lev. 26:46). Moses merited being an intermediary between Israel and their Father in Heaven. THROUGH MOSES ON MT. SINAI (Lev. 26:46). This teaches that the Torah, its laws, details, and explanations, were all given through Moses at Sinai.<\/p>\n
COMMENTARY The curses were seen to have been fulfilled during the period of the Great Revolt (first century) and the subsequent Revolt of Bar Kokhba (second century). It was of great importance to the future of Judaism and the Jewish People that the defeat be seen not as the triumph of the superior gods of other nations, nor as the abandonment of the Jews by their God, but as a result of their own disobedience of the Torah. They also emphasized the Torah\u2019s message that the punishment would be concluded by repentance and forgiveness, by a reconciliation with God. Thus although the curses were already upon them, the blessings described earlier were yet to come.<\/p>\n","protected":false},"excerpt":{"rendered":"
LEVITICUS 1. Leviticus 1:1, Sifra Finkelstein 16 THE LORD CALLED TO MOSES AND SPOKE TO HIM FROM THE TENT OF MEETING (Lev. 1:1). This teaches that the Voice would terminate there and not emerge from the Tent of Meeting. Could this have been because the Voice was low? The verse says HE WOULD HEAR THE … <\/p>\n