Midrasch zu Wajikra 3:8

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.

Another interpretation (of Numb. 8:2), “When you set up [the lamps]”: This text is related (to Ps. 139:12), “Even darkness is not dark to You; for night shines as the day, and darkness becomes like the light.” Yet You are saying to us (in Numb. 8:2), “When you set up the lamps!”¹Numb. R. 15:8. To what is the matter comparable? To a king who had a friend. The king said to him, “You should know that I am dining with you; so make ready for me.” His friend went [and] prepared a commoner's²Gk.: idiotes. couch [and] a commoner's³Gk.: idiotes. table. When the king arrived, attendants came with him. They set around menorahs of gold before him on either side. When his friend saw all the splendor, he felt ashamed and concealed everything that he had prepared, because everything was [of the type used by] commoners. The king said to him, “What is this? Did I not tell you that I was dining with you? Why did you prepare nothing for me?” His friend said to him, “My lord king, when I saw all this splendor that came with you, I felt ashamed and concealed everything that I had prepared for you, as it consisted of commoner's utensils.” The king said to him, “By your life, I am rejecting all my utensils which I have brought with me, and out of love for you I only wish to use yours.” So it was with the Holy One, blessed be He. He is all light, as stated (in Dan. 2:22), “and the light dwells within Him.” When he says to Israel, “Prepare a menorah and lamps for Me,” what is written there (in Exod. 25:8, 31)? “And let them make Me a sanctuary and I shall dwell within them; And you shall make a menorah of pure gold.” When they had done so, immediately the Divine Presence arrived. What is written there (in Exod. 40:35)? “Now Moses could not enter the tent of meeting… [because the glory of the Lord filled the tabernacle].” Immediately He called to Moses, as stated (in Lev. 1:1), “Then [the Lord] called unto Moses.” And it is written (in Numb. 7:89), “When Moses went into the tent of meeting to speak with Him.” But what did He say unto him (in Numb. 8:2)? “When you set up the lamps.” Israel said (in Ps. 43:3), “Send out Your light and Your truth; they will lead me”. Great is the light of the Holy One, blessed be He!⁴Numb. R. 15:9. The sun and the moon give light to the world, but from where do they derive their light? They snatch some sparks of celestial light. It is so stated (in Hab. 3:11), “[Sun and moon remain on high;] they go for the light of Your arrows, for the brightness of Your shining spear.” Great is the celestial light, of which only one part in a hundred has been given to mortals. It is so stated (in Dan. 2:22), “He knows what⁵MH read as M’H which means “a hundred.” is in the darkness, and the light [dwells with Him].” Therefore [the Holy One, blessed be He, says,] “I made sun and moon so that they would give you light, as stated (in Gen. 1:17), “God set them in the firmament of the heavens to give light upon the earth.” (Numb. 8:2:) “[Let the seven lamps] give their light in front of the menorah.” (David) [Solomon] said (in Prov. 16:15), “In the light of the king's face there is life.”⁶Numb. R. 15:9. R. Jacob bar Jose said, “Joy was withheld from the wicked and given to the righteous, to Israel, because the Holy One, blessed be He, was obliged to dwell among flesh and blood in the light. Thus he said to them (in Numb. 8:2), ‘[Let the seven lamps] give their light in front of the menorah.’” R. Levi said, “A pure menorah descended from the heavens.⁷Numb. R. 15:9. Because the Holy One, blessed be He, said to Moses (in Exod. 25:31), ‘And you shall make a menorah of pure gold.’ He said to Him, ‘How shall we make [it]?’ He said to him (ibid. cont.), ‘Of hammered work shall the menorah be made.’ Nevertheless Moses had difficulty; for when he descended, he had forgotten its construction.⁸See Above, Lev. 3:33; Tanh., Lev. 3:8; Mekhilta deRabbi Ishmael, Piska 2; PRK 15; PR 15:21; 20:4; Exod. R. 15:28. He went up and said, ‘Master of the world, I have forgotten [it].’ He said to him (in Exod. 25:40), ‘Observe and make [it].’ Thus He took a pattern of fire and showed him its construction,⁹See Men. 29a Bar.; Sifre Numb. 8:4 (61); Numb. R. 15:4, 10. but it was still difficult for Moses. The Holy One, blessed be He, said to him, ‘Go to Bezalel and he will make it.’ [So] Moses went down to talk to Bezalel, [and] he made it immediately. Moses began to wonder and say, ‘In my case, how many times did the Holy One, blessed be He, show it to me; yet I had difficulty in making it. Now without seeing it, you have made it from your own knowledge. Bezalel (btsl'l), were you perhaps standing in (b) the shadow (tsl) of God ('l) when the Holy One, blessed be He, showed it to me and said (in Exod. 25:31), “And you shall make”?’ Therefore when the Temple was destroyed, the menorah was stored away.” Now this was one of the five things that were stored away: the ark, the menorah, the fire, the holy spirit, and the cherubim.¹⁰Therefore, these five things were lacking from the Second Temple. See Syr. Baruch 6:4–10; TYoma2:15; TSot. 13:1; yTa‘an. 2:1 (65a); yHor. 3:3(2) (47c); Yoma 21b; Hor. 12a; ARN, A, 41. When the Holy One, blessed be He, returns in his mercy to build His house and His Temple, He will restore them to their place and cause Jerusalem to rejoice. Thus it is stated (in Is. 35:1-2), “The desert and the arid land shall be glad, and the wilderness shall rejoice and blossom like a crocus. It shall blossom abundantly and be glad.”¹¹These five expressions of gladness in these verses correspond to the five things that will be restored in the new temple.

7) "and he shall slaughter it" "and he shall slaughter it" (Vayikra 3:8), "and he shall slaughter it" (Vayikra 3:13): Why three times? Because it is written (Devarim 12:21): "If the place be distant from you in which the L–rd your G d shall choose to place His name, (and you will not be able to come and bring peace-offerings every day, as you can now that the mishkan travels with you), then you shall slaughter of your herd and of your flock … and you shall eat in your gates with all the desire of your soul" — At a distance from the place (i.e., the Temple), you may slaughter (and eat), and not in proximity to the place — to exclude chullin (a non-consecrated animal) from being slaughtered in the azarah.

Another interpretation (of Numb. 8:2): <LET THE SEVEN LAMPS> GIVE THEIR LIGHT IN FRONT OF THE MENORAH. {David} [Solomon] said (in Prov. 16:15): IN THE LIGHT OF THE KING's FACE THERE IS LIFE.²⁶Tanh. Numb. 8:2; Numb. R. 15:9. R. Jacob bar Jose said: Joy was withheld from the wicked and given to Israel, because the Holy One was obliged to dwell among flesh and blood in the light. Thus he said to them (in Numb. 8:2): <LET THE SEVEN LAMPS> GIVE THEIR LIGHT IN FRONT OF THE MENORAH. R. Levi said: A pure menorah descended from the heavens.²⁷Numb. R. 15:9. Why? Because the Holy One said to Moses (in Exod. 25:31): YOU SHALL ALSO MAKE A MENORAH OF PURE GOLD. He said to him: How shall we make <it>? He said to him (ibid. cont.): OF HAMMERED WORK SHALL THE MENORAH BE MADE. Nevertheless Moses had difficulty; for when he descended he had forgotten its construction.²⁸See Above, Lev. 3:33; Tanh., Lev. 3:8; Mekhilta deRabbi Ishmail, Pisha 2; PRK 15; PR 15:21; 20:4; Exod. R. 15:28. He went up and said: Sovereign of the World I have forgotten <it>. He said to him (in Exod. 25:40): OBSERVE AND MAKE <IT>. Thus he took a pattern of fire and showed him its construction,²⁹See Men. 29a Bar.; Sifre Numb. 8:4 (61); Numb. R. 15:4, 10. but it was still difficult for Moses. The Holy One said to him: Go to Bezalel and he will make it. <So> Moses went down to talk to Bezalel, <and> he made it immediately. Moses began to be wonder and say: In my case, how many times did the Holy one show it to me; yet I had difficulty in making it. Now without seeing it you have made it from your own knowledge. Bezalel (BTsL'L), were you perhaps standing in (B) the shadow (TsL) of God ('L) when the Holy One showed it to me? Therefore when the temple was destroyed, the menorah was stored away. Now this was one of the five things that were stored away: The ark, the menorah, the fire, the Holy Spirit, and the cherubim.³⁰Therefore, these five things were lacking from the Second Temple. See Syr. Baruch 6:4–10; TYoma2:15; TSot. 13:1; yTa‘an. 2:1 (65a); yHor. 3:3(2) (47c); Yoma 21b; Hor. 12a; ARN, A, 41. When the Holy One in his mercy returns to build his house and his temple, he will restore them to their place and cause Jerusalem to rejoice. Thus it is stated (in Is. 35:1–2): THE DESERT AND THE ARID LAND SHALL BE GLAD, <AND THE WILDERNESS SHALL REJOICE AND BLOSSOM LIKE A CROCUS.> It also says (in vs. 2): IT SHALL BLOSSOM ABUNDANTLY. IT SHALL ALSO BE GLAD AND GIVE PRAISE. THE GLORY OF LEBANON HAS BEEN GIVEN IT, THE SPLENDOR OF CARMEL AND SHARON. THEY SHALL BEHOLD THE GLORY OF THE LORD, THE SPLENDOR OF OUR GOD.³¹These five sentences of gladness correspond to the five things that will be restored in the new temple.

(Lev. 11:2:) THESE ARE THE CREATURES THAT YOU MAY EAT. Three things Moses found difficult, the making of the menorah, the moon, and creeping things.⁴⁵Below, Numb. 3:4; Tanh., Lev. 3:8; Mekhilta, Pisha 2; Men. 29a; PRK 5:15; PR 15:21; Numb. R. 15:4; cf. Sifre to Numb. 8:4 (61); Exod. R. 15:28; Numb. R. 15:10; also below, Numb. 3:11, and the notes there. In making of the menorah, how < was it >? When Moses ascended < Sinai >, the Holy One was showing him on the mountain how he would make the Tabernacle. When he showed him the making of the menorah, Moses found it difficult.⁴⁶Below, Numb. 3:4. The Holy One said to him: See, I am making it before you. What did the Holy One do? He showed him white fire, [red fire,] black fire, and green fire. Then from them he made the menorah, its bowls, its pomegranates, its blossoms, and the six branches. Then he said to him (in Numb. 8:4): THIS IS THE MAKING OF THE MENORAH. When the Holy One showed him with the finger, he nevertheless found it difficult. What did the Holy One do? He engraved it on the his hand. He said to him: Go down and make it just as I have engraved it on your hand. Thus it is stated (in Exod. 25:40): OBSERVE AND MAKE THEM {LIKE} [BY MEANS OF] THEIR PATTERN. But where is it shown that he engraved it on his hand? Where it is stated (in Ezek. 8:3): HE STRETCHED OUT THE PATTERN OF A HAND. Now PATTERN can only be for the making of the menorah, concerning which it is stated (in Exod. 25:40): OBSERVE AND MAKE THEM {LIKE} [BY MEANS OF] THEIR PATTERN < WHICH YOU ARE BEING SHOWN ON THE MOUNTAIN >. Even so, he found it difficult and said (in Exod. 25:31): WITH DIFFICULTY (MQShH)⁴⁷While this meaning, so understood by the midrash, is possible, a more usual English translation would read, HAMMERED WORK, or something similar. [WILL THE MENORAH BE MADE]. How difficult was it to make? The Holy One said to him: Cast the gold into the fire, and it will be made automatically. So it is stated: WITH DIFFICULTY WILL THE MENORAH BE MADE. [BE MADE (a reflexive form, in the niph'al) is what is written], < i.e., > was made of its own accord.

11) (Vayikra 3:2): "at the door of the tent of meeting," "before the tent of meeting" (Vayikra 3:8), "before the tent of meeting" (Vayikra 3:13) — to permit all the sides (of the azarah as slaughtering sites). It goes without saying that the north side (is permitted), viz.: If the other sides, which were not permitted for the slaughtering of higher-order offerings, were permitted for the slaughtering of lower-order offerings — the north side, which was permitted for the slaughtering of higher-order offerings, how much more so should it be permitted for the slaughtering of lower-order offerings! R. Eliezer says: "before the tent of meeting" — to permit the north side.

(II Sam. 22:31 = Ps. 18:31 [30]:) AS FOR GOD, HIS WAY IS PERFECT…; for all the ways of the Holy One are perfect.⁵⁵Tanh., Lev. 3:8; Gen. R. 44:1; cf. Lev. R. 13:3. What does the Holy One care whether one ritually slaughters cattle and eats < the meat > or whether one slaughters cattle by stabbing and eats it? Will some such thing benefit him (i.e., the Holy One) or harm him? Or what does he care whether one eats what is unclean or eats what is clean? It is simply that (according to Prov. 9:12) IF YOU ARE WISE, YOU ARE WISE FOR YOURSELF; [AND IF YOU SCOFF, YOU WILL BEAR IT ALONE]. Thus, the commandments were given only to purify (rt.: TsRP) [mortals] through them, as stated (in II Sam. 22:31 = Ps. [18:31 [30], cont.): THE WORD OF THE LORD IS PURE (rt.: TsRP). Why? So that he might be a shield over you, [as stated] (ibid., cont.): HE IS A SHIELD FOR ALL WHO TAKE REFUGE IN HIM. Ergo (in Lev. 11:2:) THESE ARE THE CREATURES THAT YOU MAY EAT.

Job said (in Job 14:4): WHO CAN PRODUCE SOMETHING CLEAN OUT OF SOMETHING UNCLEAN? NO ONE. After the Holy One permitted the cow and forbade the camel, who could declare clean or declare unclean?⁵⁶Tanh., Lev. 3:8. Who has done so? No one. Not a single person in the world. Come and see: Originally at the creation of the world, everything was permitted, as stated (in Gen. 9:3): AS WITH THE GREEN GRASS, I HAVE GIVEN YOU EVERYTHING. Then after Israel stood by Mount Sinai, he increased Torah and commandments for them in order to give them a good reward. But if so, why did he not so command the first Adam? The Holy One said: When I ordained an easy commandment for him, he transgressed against it. How could he fulfill all these commandments? On the very day on which it was commanded, on that day he nullified and transgressed against them (sic).⁵⁷Cf. the parallel in Tanh., Lev. 3:8, which reads here: “Transgressed against it.” He was unable to remain obedient to the command for a single day. How < did his disobedience happen >?⁵⁸Cf. the traditional Tanhuma, which reads: “How did the Holy One create the human?” R. Judah ben Pedayah said: Twelve hours make up the day. In the first hour the first Adam arose in the thought of the Holy One < with a view > to creation.⁵⁹PRK 23:1; PR 46:2; M. Pss. 92:3; Lev. R. 29:1; cf. Sanh. 38b; ARN, A, 1; PRE 11. In the second he consulted with the ministering angels. In the third he gathered his dust. In the fourth he kneaded him. In the fifth he shaped him. In the sixth he stood him up as a golem. In the seventh he blew breath into him, as stated (in Gen. 2:7): AND HE BLEW INTO HIS NOSTRILS THE BREATH OF LIFE. In the eighth he brought him into the Garden of Eden. In the ninth he commanded him: Eat of this, and do not eat of that. In the tenth he sinned. In the eleventh he was judged. In the twelfth he was expelled. Thus you must conclude that he did not remain obedient to the commandment for even a single hour. R. Judah ben Pedayah said: Would that someone remove the dust from your eyes, O First Adam, you who could not persevere in your temptation for even a single hour, while here your children are keeping all the commandments which were given to them and persevering in them!⁶⁰Gen. R. 21:7; cf. Lev. R. 25:2. One of them rises to plant, till, weed, prune, take pains to irrigate, and see the fruits of his plantings when they produce first fruits. Then he folds his hands and does not taste them, in order to fulfill what is stated (in Lev. 19:23): THREE YEARS < IT SHALL BE] FORBIDDEN [TO YOU]…. But in the case of the first Adam, it was told him: Eat of this, and do not eat of that. [It is so stated (in Gen. 2:16–17): YOU MAY FREELY EAT OF ANY TREE IN THE GARDEN; BUT AS FOR THE TREE OF THE KNOWLEDGE < OF GOOD AND EVIL, YOU MAY NOT EAT OF IT >…. ] He did not remain obedient to the commandment for a single hour. [Instead (according to Gen. 3:6), THEN SHE ALSO GAVE SOME TO HER HUSBAND, AND HE ATE.] But [when] your children were commanded to eat this and not to eat that, [they remained obedient to those < commandments >]. And < this obedience is > especially < evident > when someone from Israel takes a bovine, an ox, or a lamb, slaughters it ritually, skins it, washes it, and inspects its health. When it is found to be unfit, he holds back and does not eat it. Ergo (in II Sam. 22:31 = Ps. 18:31 [30], cont.): THE WORD OF THE LORD IS PURE. [For that reason, the first Adam was not given commandments, because it was revealed to the Holy One that he could not remain obedient to them; but in the case of Israel, when the Holy One gave them many commandments, they accepted them and said (in Exod. 24:7): ALL THAT THE LORD HAS SPOKEN WE WILL CARRY OUT AND OBEY. He therefore warned them (in Lev. 11:2–4:) THESE ARE THE CREATURES THAT YOU MAY EAT…. THESE, HOWEVER, YOU MAY NOT EAT.]

(Lev. 11:4–7:) < THESE, HOWEVER, YOU MAY NOT EAT…: > THE CAMEL < … >; THE ROCK BADGER< … >; THE HARE< … >; AND THE PIG.⁶¹Tanh., Lev. 3:8; cf. Lev. R. 13:5. THE CAMEL (rt.: GML) represents the kingdom of Babylon, since it is stated (in Ps. 137:8): O DAUGHTER OF BABYLON, WHO ARE TO BE DESTROYED, [BLESSED IS THE ONE WHO REPAYS YOU THE RECOMPENSE (rt.: GML) WITH WHICH YOU RECOMPENSED (rt.: GML) US. THE ROCK BADGER represents the kingdom of Media, since it is stated (in Esth. 3:6): SO HAMAN SOUGHT TO DESTROY < ALL THE JEWS >….⁶²The exact relation of the rock badger (ha’arnevet) to Media is unclear. One possibility is suggested by Lev. 11:6, according to which the rock badger has marks of both uncleanness and cleanness. Lev. R. 13:5 reports two versions of such an interpretation. The Rabbis interpreted this mix to mean that Media produced a righteous as well as a wicked person (perhaps Haman and Mordecai or Haman and Darius the Mede of Dan. 11:1). According to R. Judah b. R. Simon, the last Darius was clean on the side of his mother Esther and unclean on his father’s side. THE HARE alludes to Greece, because it brought low the Torah from the mouth of the prophets.⁶³Probably because prophecy ceased under Greek rule; but according to Lev. R. 13:5, “hare” alludes to the Greek kingdom, because Ptolemy’s mother was named “Hare.” Cf. yMeg. 1:11 (71d), according to which the Greek translaters of Lev. 11:6 emended “hare” to “short-legged one” for the same reason. Cf. also Meg. 90b, according to which it was Ptolemy’s wife who was named Hare. In actuality the person named “Hare” (Gk.: Lagos) was Ptolemy’s father. THE PIG represents the evil kingdom of Edom (i.e., Rome), since it is stated (in Ps. 80:14 [13]): THE PIG OF THE FOREST GNAWS AT IT (i.e., at Jerusalem).⁶⁴See ARN, A, 34. Why is it compared to the pig (rt.: HZR)? Because the Holy One is going to pay it back (rt.: HZR) with strict judgment. How? In the age to come the Holy One will issue a proclamation: Whoever has been engaged in the Torah may come and receive his reward. Then the gentiles also will say: Give us our reward, for we also have performed such and such a commandment. The Holy One < however > has said: Whoever has not eaten abhorrent creatures and creeping things may receive his reward. At that time they < will > receive their judgment,⁶⁵Gk.: apophasis. as stated (in Is. 66:17): THOSE WHO EAT THE FLESH OF THE PIG, THE ABHORRENT CREATURE, AND THE MOUSE SHALL BE CONSUMED TOGETHER, SAYS THE LORD.

10 R. Levi bar Rabbi said, “A pure menorah descended from the heavens. Because the Holy One, blessed be He, said to Moses (in Exod. 25:31), ‘And you shall make a menorah of pure gold.’ He said to Him, ‘How shall we make [it]?’ He said to him (ibid. cont.), ‘Of hammered work shall the menorah be made.’ Nevertheless Moses had difficulty; for when he descended, he had forgotten its construction.¹¹See Tanh., Lev. 3:8; Mekhilta deRabbi Ishmael, Piska 2; PRK 15; PR 15:21; 20:4; Exod. R. 15:28. He went up and said, ‘Master of the world, I have forgotten [it].’ He showed Moses, but it was still difficult for him. He said to him (in Exod. 25:40), ‘Observe and make [it].’ Thus He took a pattern of fire and showed him its construction,¹²See Men. 29a Bar.; Sifre Numb. 8:4 (61); Numb. R. 15:4. but it was still difficult for Moses. The Holy One, blessed be He, said to him, ‘Go to Bezalel and he will make it.’ [So] Moses spoke to Bezalel, [and] he made it immediately. Moses began to wonder and say, ‘In my case, how many times did the Holy One, blessed be He, show it to me; yet I had difficulty in making it. Now without seeing it, you have made it from your own knowledge. Bezalel (btsl'l), were you perhaps standing in (b) the shadow (tsl) of God ('l) when the Holy One, blessed be He, showed it to me?’ Therefore when the Temple was destroyed, the menorah was stored away.” Now this was one of the five things that were stored away: the ark, the menorah, the fire, the holy spirit, and the cherubim.¹³Therefore, these five things were lacking from the Second Temple. See Syr. Baruch 6:4–10; TYoma2:15; TSot. 13:1; yTa‘an. 2:1 (65a); yHor. 3:3(2) (47c); Yoma 21b; Hor. 12a; ARN, A, 41. When the Holy One, blessed be He, returns in his mercy to build His house and His Temple, He will restore them to their place and cause Jerusalem to rejoice. Thus it is stated (in Is. 35:1-2), “The desert and the arid land shall be glad, and the wilderness shall rejoice and blossom like a crocus. It shall blossom abundantly and be glad.”¹⁴These five expressions of gladness in these verses correspond to the five things that will be restored in the new temple.

[(Gen. 3:24:) SO HE DROVE OUT THE HUMAN. R. Judah said:⁶⁹See Sanh. 38b; ARN, A, 1; B, 1, 42; Lev. R. 29:1; PRK 23:1; PR 46:2; Tanh., Lev. 3:8; Tanh. (Buber), Lev. 3:13; M. Pss. 46; 92:3. For a comparison of the various versions, see T. Y. Saldarini, The Fathers according to Rabbi Nathan, Version B (Leiden: Brill, 1975), pp. 303—305. The first hour he conceived the plan. The second he consulted with the ministering angels. In the third he gathered his dust. In the fourth he kneaded him. In the fifth he shaped him. In the sixth he made him into a golem (i.e., a lifeless body). In the seventh he breathed the breath of life into him. In the eighth he brought him into the Garden of Eden. In the ninth he gave him the commandment. In the tenth he sinned. In the eleventh he was sentenced. In the twelfth he drove him out, as stated (in Gen. 3:24): SO HE DROVE OUT THE HUMAN. What is the meaning of SO HE DROVE OUT? That he drove him out in afflictions.