Midrasch zu Wajikra 6:7

1) (Vayikra 2:8) If it were written (only) "And you shall bring what shall be made of these to the L–rd, and he (the donor) shall present it to the Cohein, and he shall touch it to the altar," I might think that only the fistful alone required "touching." Whence would I derive that the entire meal-offering is intended? It is, therefore, written ("And you shall bring the) meal-offering." And whence is it derived that this includes the meal-offering of a sinner for "touching"? From "the meal-offering."

1) (Vayikra 6:7) ("And this is the law of the meal-offering: The sons of Aaron shall bring it near before the L–rd in front of the altar.") "This is the law of the meal-offering" — for the eternal house (the Temple), i.e., one law obtains in the Temple as it does in the tabernacle (the mishkan). "This (is the law"): It does not apply to a bamah (a temporary altar). "the law of the meal-offering": There is one law for all meal-offerings, that they require oil and frankincense, (even the meal-offering of the Cohanim, and of the high-priest, which is entirely burnt).

2) Whence did they (oil and frankincense) leave (the general ruling, that they must be reincluded)? Because it is written (Vayikra 2:1): "and he shall pour oil upon it and he shall put frankincense upon it … (Vayikra 2:3) and what is left from the meal-offering shall be for Aaron and his sons," I might think that only meal-offerings whose remainders are eaten (by the Cohanim) require oil and frankincense, but those which are not eaten, do not. Therefore, it is written "the law of the meal-offering" — There is one law for all meal-offerings, that they require oil and frankincense.

3) R. Akiva said: Just as we find that Scripture did not discriminate between the sinner's meal-offering of an Israelite and that of a Cohein in respect to not placing (oil and frankincense upon it, viz. Vayikra 5:11), so we should not discriminate between them in respect to the gift meal-offering of an Israelite and that of a Cohein in respect to placing (oil and frankincense upon it, i.e., it should be required in both instances. Why, then, do we need the "one law" teaching for this?) R. Chananiah b. Yehudah countered: Would you compare a negative (not placing) to a positive? doing to not doing? (Certainly not!) It must, therefore, be written "the law of the meal-offering" — There is one law for all (gift) meal-offerings, that they require oil and frankincense.

4) "The sons of Aaron shall bring it near" — one that is fit, and not one that has become unfit; "it" — all of it at the same time. "the sons of Aaron" — and not the daughters of Aaron (they may not present their own meal-offerings). "before the L–rd": I might think, in the west (of the altar, before the sanctuary); it is, therefore, written "in front of the altar." If "in front of the altar," I would think the south, (where the ramp is). It is, therefore, written "before the L–rd." On which side, then, is it presented? At the southwest corner (at the point of the horn).

… it is written there “Behold the heaven and the heaven of heavens cannot contain You…” (Melachim I 8:27) and here it is written “…the glory of the Lord filled the Tabernacle.” (Shemot 40:35) R’ Yehoshua of Sachnin said in the name of R’ Levi ‘to what is this likened? To an open cave at the edge of the sea. When the sea storms the cave is filled, but the sea is not reduced. So too, even though it is written that ‘the glory of the Lord filled the Tabernacle’ the upper and lower worlds did not lose anything of the brilliance of the glory of the Holy One, just as it is written “Do I not fill the heavens and the earth? says the Lord.” (Yirmiyahu 23:24) Therefore it is written here ‘And it was’. Just as the Divine Presence was here below at the beginning of the creation of the world but withdrew to above, now it returned to be below as it had been “And it was that on the day that Moses finished…” (Bamidbar 7:1) ... [Another explanation. “And it was that on the day that Moses finished erecting the Mishkan…” (Numbers 7:1)] R’ Simon said: at the time when the Holy One told Israel to erect the Tabernacle, He hinted that when the Tabernacle below is erected, the Tabernacle above is erected, as it says “And it was that on the day that Moses finished…” (ibid.) It does not say ‘erecting the Tabernacle’ but rather ‘erecting this (et) the Tabernacle.’ This refers to the Tabernacle above. The Holy One said: in this world, when the Tabernacle was erected, I commanded Aharon and his sons that they bless you. In the time to come I, in my glory, will bless you. So it is written “May the Lord bless you from Zion, He Who made heaven and earth.” (Psalms 134:3)

5. R. Eliezer says: I might think that he could present it (either) at the south of the horn or at the west. — This cannot be said! If there are two verses, one satisfying itself and satisfying the other, and one satisfying itself but nullifying the other, we choose the former and negate the latter. If you say "before the L–rd" at the west, you have nullified "in front of the altar" at the south; and if you say "in front of the altar" at the south, you have satisfied "before the L–rd" at the west. At which side, then, is it presented? At the south of the horn. (Vayikra 6:8) ("And he shall lift up from it with his fistful from the fine flour of the meal-offering and from its oil and all the frankincense that is on the meal-offering; and he shall cause it to smoke upon the altar, a sweet savor, a remembrance to the L–rd.") "And he shall lift up from it": from what is all joined together, that he not bring one issaron (a tenth of an ephah) in two vessels. "with his fistful": that he not make a vessel for the fistful. "from the fine flour of the meal-offering": and not from the fine flour of its neighbor, (i.e., he should not bring two meal-offerings in one vessel so that they become intermixed and the fistful is taken from both). "and from its oil": and not from the oil of its neighbor — that he not bring two meal-offerings in one vessel. "from the fine flour of the meal-offering and from its oil and all the frankincense": (Even though it is not taken with the fistful), frankincense must be in the vessel when it is taken. "and all the frankincense that is on the meal-offering and he shall cause it to smoke": He picks out the frankincense and brings it up on the fire.

6) "and he shall cause it to smoke upon the altar, a sweet savor, a remembrance to the L–rd." It is a remembrance through it, (i.e., through its presentation), and through (the smoking of) its fistful, and through (the smoking of) its frankincense.

(Numb. 3:4:) AND THEY HAD NO CHILDREN. R. Jacob bar Abbayi said in the name of R. Aha: If they had had children, they would have taken precedence over Eleazar and Ithamar, since whoever takes precedence {in dignity} [with respect to inheritance] takes precedence with respect to honor, provided that he follows the behavior of his forebears.⁵³Tanh., Lev. 6:7; PRK 26(27):10; Lev. R. 20:11; Numb. R. 2:26.

Said Rabbi Shimon ben Yoḥai: Great is peace, for all blessings are included with it, "Adonai grants strength to His people, Adonai blesses his people with peace" (Psalm 29:11). Ḥizkiyah said two things. Ḥizkiyah said: Great is peace, for all the commandments are written this way: "When you see" (Exodus 23:5), "when you encounter" (Exodus 23:4), "when you come across" (Deuteronomy 22:6). If a commandment comes to you you are bound to do it, but if not you are not bound to do it. But here it says "Seek peace and pursue it" (Psalm 34:15) – seek it for your place, and pursue it for other places. Ḥizkiyah said also: Great is peace, for of all the encampments it is written thus (Numbers 33) "And they set out... and they encamped" – they would set out divided and would encamp divided. When they all came before Mt. Sinai it was done as one encampment, as it is written (Exodus 19:2) "And Israel encamped there"—it isn't written "And the Israelites encamped there" in the plural, but "and Israel encamped there" in the singular!—Because of this the Holy Blessed One said, "Here is the gate where I will give the Torah to My children." Bar Kappara said three things. Bar Kappara said: Great is peace, for the scriptures use words of fiction in the Torah so as to impose peace between Abraham and Sarah, as it is written "After I am withered shall I have pleasure? And my husband is so old!" (Genesis 18:12) But to Abraham He didn't say that but rather "And I am so old!" (Genesis 18:13). Bar Kappara also said: Great is peace, for the scriptures use words of fiction in the Prophetic books to impose peace between husband and wife, as it is said, "Look, you are barren and have borne no children, but you will conceive and bear a son" (Judges 13:3), but to Manoaḥ He didn't say that but rather "All that I said to the woman she should follow" (Judges 13:13) – in all that she still needs markers. Bar Kappara also said: Great is peace, for if the celestials who have no jealousy or hatred or rivalry or strife or quarrels or debates or evil eye require peace, as it is written (Job 25:2) "He who makes peace in the heavens," how much more so the mortals who have all those traits? Said Rabbi Shimon ben Gamliel: Great is peace, because the writings spoke works of fiction in the Torah to impose peace between Joseph and his brothers, as it is written (Genesis 50:17) “Thus say to Yosef, please forgive” - but we do not find Jacob commanding any such thing! Said Rabbi Yosei the Galilean: Great is pace, for even in a time of war we only open with peace, as it is written (Deuteronomy 20:10) "When you approach a city to make war on it, call out to it for peace." Said Rabbi Yudan son of Rabbi Yosei: Great is peace, for the name of the Holy Blessed One is called peace, as it is written "And he called it "Adonai is peace" (Judges 6:24). Said Rabbi Tanḥum son of Yudan, from here we derive that it is forbidden for one to call out "Peace" to a companion in a filthy place. Taught Rabbi Yishmael: Great is peace, for even the Great Name written in holiness, the Holy Blessed One said to blot out in water so as to impose peace between husband and wife. (See Numbers 5:19-23). Rabbi Meir was sitting and discoursing on Shabbat evening. There was this one woman who would sit and listen to him give his lecture. Once she waited until the lecture ended, went home, and found the light had gone out. Her husband said to her, "Where have you been?" She said to him, "I was sitting and listening to the voice of the lecturer." He said to her, "Thus and more I vow: I will not let you enter here until you go and spit in the lecturer's face!" She stayed away one Shabbat, another, a third. Her neighbors said to her, "Are you still angry at each other? Let's come with you to the lecture." When Rabbi Meir saw them, he figured it out through the holy spirit. He said to them, "Is there here a woman knowledgeable in treating eyes?" Her neighbors said to her, "If you go spit in his eye you will unbind your husband." When she sat down in front of him she became afraid of him, and said to him, "Rabbi, I am not knowledgeable in treating eyes." He said to her, "Even so, spit in my eye seven times, and I will be cured." She did so. He said to her, "Go tell your husband you told me to do it once and I spat seven times. His disciples said to him, "Rabbi, should people thus abuse the Torah? Couldn't one of us offered a treatment for you?" He said to them, "Is it not enough for Meir to be like his Maker?" For it had been taught: Great is peace, for even the Great Name written in holiness, the Holy Blessed One said to blot out in water so as to impose peace between husband and wife." Said Rabbi Shimon ben Ḥalafta: Great is peace, for when the Holy Blessed One created His universe He made pace between the upper and lower parts. On the first day He created some of the upper and lower parts, as it is written "In the beginning God created the heavens and the earth" (Genesis 1:1). On the second He created some of the upper parts, as it is written "And God said, 'let there be a firmament'" (Genesis 1:6). On the third He created some of the lower parts, as it is written, "And God said, 'gather the waters'" (Genesis 1:9). On the fourth some of the upper parts — "Let there be lights in the heavenly firmament" (Genesis 1:14). On the fifth He created some of the lower parts — "And God said, 'Let the waters swarm'" (Genesis 1:20). On the sixth He came to create humanity. He said, "If I create him from more upper parts, then the upper parts will outnumber the lower by one creation. If I create him from more lower parts, then the lower parts will outnumber the upper by one creation." What did He do? He made him from upper parts and from lower parts, as it is written "And Adonai God created humanity from the dust of the earth" (Genesis 2:7) — lower parts, "and blew into his nostrils the breath of life (Genesis 2:7) — upper parts. Rabbi Manei of Sh'av and Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Great is peace for all blessings and goodnesses and mercies that the Holy Blessed One gives to Israel are sealed with peace. The reading of the Shema — "spreads the shelter of peace." The standing prayer — "He who makes peace." The Priestly Blessing — "and grant you peace" (Numbers 6:26). And I only know this regarding blessings, so where do we derive this for sacrifices? "This is the Torah of the burnt-offering, of the grain-offering, and of the sin-offering, and of the guilt-offering, and of the fulfillment-offerings, and of the peace-offering" (Leviticus 7:37). I only know this in general, so where do we derive this in detail? "This is the Torah of the burnt-offering" (Leviticus 6:2), "This is the Torah of the grain-offering" (Leviticus 6:7), "This is the Torah of the sin-offering" (Leviticus 6:18), "This is the Torah of the guilt-offering" (Leviticus 7:1), "This is the Torah of the peace-offering" (Leviticus 7:11). I only know this for individual sacrifices, so where do we derive this for communal sacrifices? The verse (Numbers 29:39) says, "Do these for Adonai on your set times," but finishes with "your peace-offerings." I only know this in this world, so from where do we derive this in the next? "I will extend to her peace like a wadi" (Isaiah 66:12). The Rabbis said, great is peace for when the messianic king will come he will only open with peace, as it is written, "How pleasant on the mountains are the feet of the messenger proclaiming peace!" (Isaiah 52:7)

“Your cheeks are lovely with ornaments, your neck with beads” (Song of Songs 1:10).
“Your cheeks are lovely”—just as these cheeks were created only for speech, so too, Moses and Aaron were created only for speech; “with ornaments [batorim],” with two Torahs, written and oral.
Another matter, batorim, many Torahs; that is what is written: “This is the law [tora] of the burnt offering” (Leviticus 6:2); “this is the law [tora] of the meal offering” (Leviticus 6:7); “this is the law [tora] of the guilt offering” (Leviticus 7:1); “this is the law [tora] of the peace offering” (Leviticus 7:11). “This is the law [tora] of a person when he dies in a tent” (Numbers 19:14).
Another matter, batorim, with two countenances [te’arim], with two brothers, these are Moses and Aaron, whose countenances were favorable to each other. This one rejoiced over the prominence of the other and that one rejoiced over the prominence of the other. Rabbi Pinḥas said: It is written: “He will speak to the people on your behalf, and he will be a mouth for you, and you will be an elohim for him” (Exodus 4:16). [“He will be a mouth for you,”] a disseminator. “And you will be an elohim for him,” did Moses become a god for Aaron that you say: “And you will be an elohim for him”? Rather, this is what the Holy One blessed be He said to Moses: ‘Moses, just as fear of Me is upon you, so too, your fear will be upon your brother.’ But he did not do so. Rather, “Moses and Aaron went and they assembled all the elders of the children of Israel; Aaron spoke all the matters” (Exodus 4:29–30). [Moses] equated his shoulder to [Aaon’s] shoulder,²⁵²They stood shoulder to shoulder and treated each other as equals. Thus, Moses did not send Aaron to do his bidding; they worked together. as this one still rejoiced over the prominence of the other, and that one over the prominence of the other.
From where [is it derived] that Aaron rejoiced over Moses’s prominence? As it is stated: “He will see you and he will rejoice in his heart” (Exodus 4:14). Rabbi Shimon ben Yoḥai taught: The heart that rejoiced over the prominence of Moses his brother will don the Urim and the Tumim. That is what is written: “You shall place the Urim and the Tumim in the breastplate of judgment and they shall be upon Aaron’s heart” (Exodus 28:30).
From where [is it derived] that Moses rejoiced over Aaron’s prominence? As it is stated: “It is like fine oil on the head, descending onto the beard, the beard of Aaron” (Psalms 133:2). Rabbi Aḥa said: Did Aaron have two beards, as it is written: “Descending onto the beard, the beard of Aaron”?²⁵³Why does it say the word beard twice? Rather, when Moses saw the anointing oil descending onto the beard of Aaron, it was comparable for him as though it descended onto the beard of Moses, and he rejoiced; therefore, it is stated: “Onto the beard, the beard of Aaron.”

R. Abba bar Abbina said: For what reason is the parashah on < the death of > Miriam (Numb. 20:1) near the parashah on the ashes of the < red > heifer (Numb. 19:1ff.)?⁵⁶Tanh., Lev. 6:7; PRK 26(27):11; Lev. R. 20:12; yYoma 1:1 (38b); MQ 28a. Simply to teach that just as the ashes of the < red > heifer atones, so does the death of the righteous atone. R. [Judan] said: For what reason is the death of Aaron (Deut. 10:6) near the breaking of the tablets (Deut. 9:17)? To teach that the death of the righteous is as grievous to the Holy One as the breaking of the tablets. R. Hiyya bar Abba said: The sons of Aaron died on the first of Nisan.⁵⁷According to Lev. 10:1, they died at the time of the dedication of the Tabernacle; and according to Exod. 40:17, the dedication began with its erection on the first day of the first month, i.e., on the first of Abib, which came to be called Nisan. Why does it mention their death on the Day of Atonement (in Lev. 16:1)? {He said to him:} [It is simply] to teach that, just as the Day of Atonement atones, so does the death of the righteous atone. And where is it shown that the Day of Atonement atones? Where it is stated (in Lev. 16:30): FOR ON THIS DAY ATONEMENT SHALL BE MADE FOR YOU TO CLEANSE YOU. And where it is shown that the death of the righteous atones? Where it is stated (in II Sam. 21:14): THEN THEY BURIED THE BONES OF SAUL…. AND GOD RESPONDED TO THE PLEA OF THE LAND THEREAFTER.

[From where did the sin come, for which they received [their < repayment >?]⁶⁶In addition to putting all of section 13 within square brackets, Buber has also set individual words and phrases within this section in square brackets. R. Hosha'ya said: When Moses along with the elders of Israel went up from the desert; Aaron, Hur, seventy elders, Nadab, and Abihu went up with him.⁶⁷See above, Lev. 6:7. Moses and Aaron walked first, Nadab and Abihu walked after them, and all the elders of Israel walked after them. Now Nadab and Abihu reflected in their hearts and said: When will these two elders pass away so that we may receive authority and become first in everything: The Holy One said to them (in Prov. 27:1): DO NOT BOAST OF TOMORROW. A lot of colts have died, and their skins have been made into coverings for their mother's backs. He said to them: From that time you should have gotten your < just deserts >, but what shall I do? See, I shall wait for you until the Tabernacle goes up, and after that I shall judge them. Therefore, when the Tabernacle was standing they received their sentence ⁶⁸Gk.: apophasis. and died. (Lev. 16:1:) AFTER THE DEATH OF AARON'S TWO SONS.

R. Aha said: From where did they receive their < just deserts >? < It was > simply that they were not coming together for being fruitful and multiplying.⁶⁹See above, Lev. 6:7. They were saying: We are apprentices for the high priesthood; so should we take wives who are not worthy of us? R. Aha said (in the words of Ps. 78:63): FIRE DEVOURED THEIR YOUNG MEN. Why? Because (ibid., cont.) THEIR MAIDENS HAD NO NUPTIAL SONG.