Midrasch zu Wajikra 3:7

2) "korbano" ("his offering") is written three times, to include (in the requirement of semichah) all the partners to an offering (one after the other). (For without the inclusion provision) would it not follow (that they would not all perform semichah?), viz.: If tenufah, which obtains both with living animals (e.g., the Atzereth lambs and the guilt-offering of the metzorah) and with slaughtered animals (e.g., the breast and thigh of peace-offerings and thanksgiving offerings), are excluded (from tenufah by all of the partners, [one performing tenufah for all of them]) — semichah, which obtains only with living animals, how much more so should all of the partners be excluded from it, (and only one perform it for all)! It is, therefore, written: "his offering" — to include (as performing semichah) all of the partners to the offering.

4) (Vayikra 3:7): ("If) a lamb (he offers"): Why mention this (after "flock")? To include the pesach offering (which is a lamb) for the (smoking of the) fat-tail (along with the other devoted portions). "If a lamb" — to include a pesach whose (stipulated) time (for sacrifice) has passed, and shelamim which come by virtue of a pesach (e.g., a substitute) in all the mitzvoth of shelamim, as requiring semichah, libations, and waving of breast and thigh. For I might think: If the "father" (i.e., the pesach offering itself) does not require semichah, libations, and waving of breast and thigh, then what comes because of it, how much more so should it not require semichah, libations, and waving of breast and thigh! It is, therefore, written: "If a lamb" to include a pesach whose time has passed and what comes by virtue of it as requiring semichah, libations, and waving of breast and thigh. But they are eaten only for a day and a night, as per the origin of their consecration (i.e., the pesach offering). Ben Azzai says: They are eaten only at night and only roasted (like the pesach lamb itself).

5) ("If) he (offers"): The individual may bring shelamim as a gift-offering, but not the congregation. If you would ask: But have they (the congregation) not already been excluded by (Vayikra 3:1): "if from the cattle he offers"? (This is no objection,) for I might think that the congregation does not bring shelamim from cattle as a gift-offering because they do not bring their like as a mandatory offering, and that they could bring shelamim from the flock as a gift-offering, because they do bring their like as a mandatory offering (i.e., the Atzereth lambs). It is, therefore, written (here) "he" — The individual may bring shelamim as a gift-offering, but not the congregation.

(Numb. 25:6:) “Just then one of the Children of Israel came and brought a Midianite woman unto his brothers [before the eyes of Moses and the eyes of the whole congregation of the Children of Israel].” What reason was there for him doing so?⁹⁷Numb. R. 20:24. [The incident serves] to teach you that he had respect neither for Heaven nor for mortals. It is also stated concerning him (in Prov. 21:24), “An insolent⁹⁸Heb.: Zed. Cf. above, Lev. 3:7, which argues that this word implies idolatry and the uncovering of nakedness. and arrogant one, scorner is his name; [he acts with arrogant wantonness].” She said to him, “Because I am a king's daughter, I am surrendering to no one but Moses or Eleazar.” He said to her. “I also am as great as they are, and [to show you,] I am bringing you before their eyes.” [Then] he seized her by her braid and brought her to Moses. He said to him, “Son of Amram, is this woman permitted or forbidden? Now if you say that she is forbidden [because] this woman is a Midianite, [remember that] the very woman who is under you (as your wife) is a Midianite; and who permitted you to have her?” The ruling (halakhah) slipped from his mind. They all wept bitterly. That is what is written (in Numb. 25:6), “they were weeping at the entrance of the tent of meeting.” Why were they weeping? Because they became weak at that time. A parable: To what is the matter comparable? To a king's daughter who had adorned herself for entering the wedding canopy [and] for sitting in the [bridal] palanquin.⁹⁹Gk.: phoreion. When she was found indulging in immorality with another, her father and her kinsfolk became weak. So it was with Israel. At the end of forty years they had camped by the Jordan to cross into the Land of Israel, and there they became lawless through unchastity. They weakened Moses and the righteous who were with him. And why were they weakened? See that [Moses] had [previously] stood up to six hundred thousand [men] with the [golden] calf, as stated (Exod. 32:20), “And he took the calf that they had made.” It was simply so that Phinehas would come and receive his due. Moreover, because [Moses] had been indolent [in the execution of justice], (according to Deut. 34:6) “no one knows his burial place.” [This fact serves] to teach you that one must be as strong as a leopard and as swift as an eagle to do the will of his Creator. Moreover, from here you learn that the Holy One, blessed be He, is as meticulous with the righteous as a thread of hair.

(Numb. 25:6:) JUST THEN ONE OF THE CHILDREN OF ISRAEL CAME AND BROUGHT A MIDIANITE WOMAN UNTO HIS FAMILY < BEFORE THE EYES OF MOSES AND THE EYES OF THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL>. What reason was there for him doing so?¹²¹Tanh., 7:20; Numb. R. 20:24. <The incident serves> to teach you that he had respect neither for heaven nor for mortals. It is also stated concerning him (in Prov. 21:24): AN INSOLENT¹²²Heb.: Zed. Cf. above, Lev. 3:7, which argues that this word implies idolatry and the uncovering of nakedness. AND ARROGANT ONE, SCORNER IS HIS NAME; HE ACTS WITH ARROGANT WANTONNESS. Because <the woman> was a king's daughter, she said to him: I am surrendering to no one but Moses or Eleazar. He said to her: I also am as great as they are, in that I bring you before their eyes. <Then> he seized her by her braid and brought her to Moses. He said to him: Son of Amram, is this woman permitted or forbidden? Now if you say that she is forbidden, <because> this woman is a Midianite, <remember that> the very woman who is under you (as your wife) is a Midianite; and who permitted you to have her? The ruling (halakhah) slipped from his mind. They all wept bitterly. That is what is written (in Numb. 25:6): <BEFORE THE EYES OF MOSES AND THE EYES OF THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL, > AS THEY WERE WEEPING AT THE ENTRANCE OF THE TENT OF MEETING. Why were they weeping? Because they were discouraged for the time being. A parable: To what is the matter comparable? To a king's daughter who had adorned herself for entering the wedding canopy <and> for sitting in the <bridal> palanquin.¹²³Gk.: phoreion. When she was found indulging in immorality with another, her beloved and her kinsfolk became discouraged. So it was with Israel. At the end of forty years they had camped by the Jordan to cross into the land of Israel, and there they became lawless through whoredom. They made Moses discouraged and the righteous who were with him. But why did the ruling (halakhah) slip from his mind? It was simply so that Phinehas would come and receive his due. Moreover, because <Moses> had been indolent (in the execution of justice), (according to Deut. 34:6) NO ONE KNOWS HIS BURIAL PLACE. <This fact serves> to teach you that one must be as strong as a leopard and as swift as an eagle to do the will of his Creator that <dwells> in the heavens. Moreover, from here you learn that the Holy One is as meticulous with the righteous as a thread of hair.