Midrasch zu Wajikra 2:5

1) "And if a meal-offering (baked) on a machavath (griddle) is your offering": We are hereby taught that "machavath" is a vessel. (This has various halachic ramifications.) (It is stated here) "your offering," and, below (Vayikra 2:7), "your offering," for a gezeirah shavah (identity). Just as the offering here requires pouring (of oil) and mixing, so, the offering below. And just as the offering below requires placing oil in the vessel before it (the meal-offering) is processed, so, the offering here.

2) "soleth mixed (with oil"): We are hereby taught that it is mixed (with oil) while it is soleth. Rebbi says: It is (thus) mixed (when they are at the stage of) challoth, viz. (Vayikra 2:4): "challoth … mixed" — whereupon they said to him: Are not "challoth" mentioned in respect to the thanksgiving loaves (Vayikra 7:12), and it is impossible to mix them (with oil) when they are challoth, (there being too little oil for that); but (it must be that the oil is mixed with) soleth. How is this done? He places oil in the vessel before processing (the meal-offering). Then he places oil on it (the soleth), and mixes it, and kneads it, and breaks it into pieces, and pours oil on it, and takes the fistful. Rebbi says: He mixes them (with oil) when they are challoth, viz.: "challoth … mixed with oil." How is this done? He places oil in the vessel before processing it, and places (oil) on it, and kneads it, and bakes it, and crumbles it, and places oil on it, and mixes it, and then again pours oil on it, and takes the fistful. "unleavened": I might think that this is a mitzvah specification only; it is, therefore, written "shall it be" — Scripture makes it a categorical requirement.

4) (Vayikra 2:11): ("… for all leaven and all [fruit] honey you shall not smoke from it a fire-offering to the L–rd"): "… leaven … you shall not smoke": This tells me (that he has transgressed) only (if he smoked) the great part (i.e., the entire fistful, leavened). Whence do I derive (that he has transgressed even if he smoked) the lesser part? From "all leaven." This tells me only of it (leaven, by) itself. Whence do I derive the same for an admixture (of leaven and non-leaven)? From "for all leaven." I might think that only meal-offerings subsumed under (Vayikra 2:5) "unleavened bread shall it be" come under the interdict against smoking leaven, but that meal-offerings which are not thus subsumed (such as the thanksgiving loaves and the two breads [if he transgressed and smoked them]) do not come under that interdict. It is, therefore, written: "for all leaven and all honey you shall not smoke." (Just as the interdict against honey applies to all meal-offerings, so, the interdict against leaven.) This tells me (in respect to honey) only of the great part (i.e., smoking an entire fistful of date-honey). Whence do I derive (that he has transgressed even if he smoked) the lesser part? From "all honey." This tells me only of it itself. Whence do I derive the same for an admixture? From "and all honey." This tells me only of things (i.e., offerings) which honey spoils. Whence do I derive (that honey is forbidden even with) things which honey improves? [For, (as) the spice compounders say: "Honey enhances the incense."] From "all honey."

(Lev. 1:7:) “And the sons of Aaron the Priest shall put fire upon the altar, and they shall lay wood in order upon the fire.” (Tamid 2:3:) All of the trees are proper for [altar] firewood except the vine and the olive.¹⁸TMen. 9:14; Sifra to Lev. 1:7, Wayyiqra, Pereq 6.Why? Because they produce excellent fruit.¹⁹Cf. Tamid 29b. See, you have learned that by virtue of sons, fathers are honored. (Lev. 2:5:) “And if [your offering] is a meal offering on a griddle.” [But] it is also written (in Exod. 2:7), “And if [your offering] is a meal offering in a pan.” (Men. 5:8:) What is the difference between a griddle and a pan?²⁰Sifra to Lev. 2:5, Wayyiqra, Pereq 12. A pan has a cover, and a griddle does not have a cover. A pan (rt.: rhsh) is deep, and its products tremble (rt.: rhsh).²¹Lev. R. 3:7. A griddle is flat and its products are solid. (Men. 11:3:) The cakes of the high priest had their kneading and their rolling out within [the Temple court], and [doing so] overrides the Sabbath. Their grinding and sifting do not override the Sabbath. (Men. 5:1:)²²See Tanh. (Buber), Numb. 8:11. All meal offerings were offered unleavened except the leavened [cakes] in the thank offering and the two loaves (of Pentecost) which were offered leavened. (Men. 5:2:) All meal offerings were kneaded in lukewarm water and one watched them lest they become leavened; and if the rest of it became leavened, one transgressed a negative commandment, as stated (in Lev. 2:11), “No meal offering which you offer to the Lord [shall be made with leaven].”

6) "his full fistful": I might think it should be flowing over; it is, therefore, written (to negate this) (Vayikra 6:8): "in his fistful." If "in this fistful," I might think he can take the fistful with his fingertips (and that they need not reach his palm); it is, therefore, written: "his full fistful." How is this done? He bends three fingers over his palm (and bunches the flour in). And with a machvath or a marchesheth (baked meal-offerings, that do flow over [see Vayikra 2:5 and Vayikra 2:7]), he "erases" (the overflow) with his thumb from above and with his little finger from below.

6) (Vayikra 2:6): "and you shall pour oil upon it; it is a meal-offering" — to include all meal-offerings for pouring of oil. I might think that even a meal-offering baked in an oven (is thus included); it is, therefore, written "upon it." (In that case,) I would exclude (from pouring, only) challoth, (of which the verse [Vayikra 2:5] speaks), but not wafers (baked in an oven); it is, therefore, written (to exclude wafers too): "it (is a meal-offering").

[(Lev. 7:11): THIS IS THE LAW OF THE SACRIFICE FOR PEACE OFFERINGS.] When they offered the sacrifice of the peace offerings, the Holy One would lift up his face to them, as stated (in Numb. 6:26): THE LORD LIFT UP HIS FACE UNTO YOU AND GRANT YOU PEACE.²⁸Tanh., Lev. 2:5. Is it possible for the Holy One to lift up a face to mortals? Two verses contradict each other. One text says (in Ezek. 33:11): {FOR} I DO NOT DESIRE THE DEATH OF THE WICKED BUT THAT THE WICKED TURN FROM HIS WAY AND LIVE. The other text says (in I Sam. 2:25): FOR THE LORD TOOK PLEASURE IN SLAYING THEM. How has he not taken pleasure in the death of the wicked? It is simply that before their verdict was sealed, he did not take pleasure; after a verdict was sealed, THE LORD TOOK PLEASURE IN SLAYING THEM. And so Daniel said (in Dan. 10:21): HOWEVER, I WILL TELL YOU WHAT IS INSCRIBED IN THE RECORD OF TRUTH. Our masters have said: There was a story about Our Holy Rabbi (i.e., about R. Judah the Prince) that, when he was passing through Simonia (where he lived), all the people of the city came out to meet him.²⁹yYev. 12:6 (13a); Gen. R. 81:2; cf. Yev. 105:1. They wanted one elder from him to teach Torah. He gave them R. Levi bar Simon. They said to him: Rabbenu, what is the meaning of what is written in Daniel (10:21): HOWEVER, I WILL TELL YOU WHAT IS INSCRIBED IN THE RECORD OF TRUTH? Is there something false in the Torah that it < must specifically > say TRUTH < here >? < When > he did not find an answer to give them, he immediately went away [from there and came] to Rabbi. He said to him: I could not stand up before them. They asked me one thing, and I could not find out what to answer them. He said to him: What was the < one > thing. He said to him: HOWEVER, I WILL TELL YOU WHAT IS INSCRIBED IN THE RECORD OF TRUTH. Is there something false in the Torah? He said to him: There was a great answer for you to give them. He said to him: You had something to tell them: When someone sins, the Holy One inscribes death for him. < If > he repents, the record is canceled. < If > he does not repent, IT IS INSCRIBED IN THE RECORD OF TRUTH. [Here] also one text says (in Numb. 6:26): THE LORD LIFT UP HIS FACE UNTO YOU…, while another text says (in Deut. 10:17): WHO DOES NOT LIFT UP HIS FACE. If he lifts it up, why does he not lift it up? It is simply that for the nations of the world, < he is one > WHO DOES NOT LIFT UP HIS FACE, but for Israel, THE LORD LIFT UP HIS FACE UNTO YOU. The Holy One said: Just as Israel lifts up a face to me, so I lift up a face to them. And how do they lift up a face to me? < When > someone poor from Israel has four children, he takes one loaf. They sit down and eat all that loaf, but they are not satisfied from what there is in it. So they give a blessing and say (from Deut. 8:10): THEN YOU SHALL EAT, BE FULL, [AND BLESS]. I shall also lift up a face to them, as stated (in Numb. 6:26): THE LORD LIFT UP HIS FACE UNTO YOU. It is therefore stated (in Lev. 7:11): THIS IS THE LAW OF THE SACRIFICE FOR PEACE OFFERINGS.

(Lev. 2:5:) AND IF <YOUR OFFERING > IS A MEAL OFFERING ON A GRIDDLE…. It is also written (in Exod. 2:7): AND IF <YOUR OFFERING > IS A MEAL OFFERING IN A PAN. (Men. 5:8:) WHAT IS THE DIFFERENCE BETWEEN A GRIDDLE AND A PAN?²⁶Sifra to Lev. 2:5, Wayyiqra, pereq 12. A PAN HAS A COVER, AND A GRIDDLE DOES NOT HAVE A COVER. <…> A PAN (rt.: RHSh) IS DEEP, AND ITS PRODUCTS TREMBLE (rt.: RHSh).²⁷Lev. R. 3:7. A GRIDDLE IS FLAT AND ITS PRODUCTS ARE SOLID. (Men. 11:3:) THE CAKES OF THE HIGH PRIEST HAD THEIR KNEADING AND THEIR ROLLING OUT WITHIN <THE TEMPLE COURT >, AND < DOING SO> OVERRIDES THE SABBATH. THEIR GRINDING AND SIFTING DO NOT OVERRIDE THE SABBATH. (Men. 5:1:)²⁸See below, Tanh. (Buber), Numb. 8:11. ALL MEAL OFFERINGS WERE OFFERED UNLEAVENED EXCEPT THE LEAVENED <CAKES> IN THE THANK OFFERING AND THE TWO LOAVES (of Pentecost) WHICH WERE OFFERED LEAVENED. (Men. 5:2:) ALL MEAL OFFERINGS WERE KNEADED IN LUKEWARM WATER AND ONE WATCHED THEM LEST THEY BECOME LEAVENED; AND IF THE REST OF IT BECAME LEAVENED, ONE TRANSGRESSED A NEGATIVE COMMANDMENT, ASSTATED (in Lev. 2:11): NO MEAL OFFERING WHICH YOU OFFER TO THE LORD SHALL BE MADE WITH LEAVEN….

(Lev. 17:3:) “If any single person from the House of Israel.” This text is related (to Ps. 51:20–21), “Make Zion prosper in Your good pleasure; rebuild the walls of Jerusalem. Then You shall delight in sacrifices of righteousness, burnt offerings, and whole offerings….” To what is the matter comparable? To a rich and noble man, who has no wife. His house was not [really] a house. Why? When the tenants came, he said to them, “Go rest in another place.” Why? Because he had neither house nor wife. He took a wife. He said to them, “Whatever you bring me, from now on bring them up to the house.” Thus all the days before Moses erected the tent of meeting, they offered sacrifices [in] any place, as stated (in Exod. 24:5), “Then he sent youths of the Children of Israel, and they offered burnt offerings….” And so it says (in Exod. 8:23), “Let us go a distance of three days into the wilderness and sacrifice to the Lord our God.” When the tabernacle was raised, the [Holy One, blessed be He,] said to Moses, “From now on you are only permitted to offer sacrifice in the tent of meeting”; and there they offered up the [gift]⁶⁷Gk.: doron. to the Holy One, blessed be He. It is so stated (in Deut. 12:13-14), “Take heed that you do not offer up your burnt offerings in any place that you see. But only in the place that the Lord will choose.” And where did the Holy One, blessed be He, choose? Jerusalem, as stated (in Ps. 132:13), “For the Lord has chosen Zion; He has desired it for His dwelling.” Moses therefore warns Israel, saying (in Lev. 17:3-4), “If any single person from the House of Israel [slaughters an ox, a lamb, or a goat in the camp]…. And does not bring it unto the entrance of the tent of meeting to offer it as a sacrifice… [bloodguilt shall be imputed to that person].“ The Holy One, blessed be He, foresaw that the Temple was going to be destroyed; so the Holy One, blessed be He, said, “As long as the Temple exists, you shall sacrifice within it, [and] there will be atonement for you; but when the Temple does not exist, how will there be atonement for you? Occupy yourselves with the words of Torah, because they are comparable with offerings, and they will atone for you.” Thus it is stated (ibid.), “This is the thing (literally: word).” So also the prophet says (in Hos. 14:3), “Take words with you, and return unto the Lord.” The words of Torah resemble all the offerings. One offers wine as a libation upon the altar, as stated (in Numb. 15:5), “And a quarter hin of wine for a libation”; and Torah resembles wine, as stated (in Prov. 9:5, where wisdom says), “and drink of the wine I have mixed.” One offers bread upon the altar, as stated (in Numb. 28:2), “My offering, My bread for My fire offering; and so it says (in Exod. 25:30), “And you shall set the [show]bread upon the table before Me always”; and Torah resembles bread, as stated (in Prov. 9:5, where wisdom says), “Come and eat of my bread.” One offers oil upon the altar, as stated (in Lev. 2:5), “fine flour mixed with oil”; and Torah resembles oil, as stated (in Eccl. 9:8), “Always let your clothes be white, and let there be no lack of oil upon your head.”⁶⁸Cf. Eccl. R. 9:8:1, which also understands this verse as referring to Torah.

[(Lev. 17:2:) THIS IS THE THING.] The Holy One foresaw that the Temple was going to be destroyed; so the Holy One said: As long as the Temple exists, you shall sacrifice within it, < and > there will be atonement for you; but when the Temple does not exist, how will there be atonement for you? Occupy yourselves with the words of Torah, because they are comparable with offerings, and they will atone for you. Thus it is stated (ibid.): THIS IS THE THING (literally:WORD). So also the prophet says (in Hos. 14:3 [2]): TAKE YOUR WORDS WITH YOU, < AND RETURN UNTO THE LORD…; LET US RENDER AS BULLOCKS THE OFFERING OF OUR LIPS >. The words of Torah resemble all the offerings. One offers wine as a libation upon the altar, as stated (in Numb. 15:5): AND A QUARTER HIN OF WINE FOR A LIBATION; and Torah resembles wine, as stated (in Prov. 9:5, where Wisdom says): AND DRINK OF THE WINE I HAVE MIXED. {And Torah resembles bread, as stated} [One offers bread upon the altar, as stated (in Numb. 28:2): MY OFFERING, MY BREAD FOR MY FIRE OFFERING; and so it says] (in Exod. 25:30): AND YOU SHALL SET THE [SHOW] BREAD UPON THE TABLE [BEFORE ME ALWAYS]; and Torah resembles bread, as stated (in Prov. 9:5, where Wisdom says): COME AND EAT OF MY BREAD. One offers oil upon the altar, as stated (in Lev. 2:5): FINE FLOUR MIXED WITH OIL; and Torah resembles oil, as stated (in Eccl. 9:8): ALWAYS LET YOUR CLOTHES BE WHITE, AND LET THERE BE NO LACK OF OIL UPON YOUR HEAD.⁸²Cf. Eccl. R. 9:8:1, which also understands this verse as referring to Torah.