Midrasch zu Wajikra 4:7

(Lev. 13:2) “When anyone has on the skin of his flesh.” Why does it not say, “Speak unto the Children of Israel,” just as it says in all the [other] sections²²In the Pentateuch the expression is found in Exod. 14:2, 15; 25:2; 31:15; Lev. 4:2; 7:23, 29; 12:2; 18:2; 23:2, 10, 24, 34; 25:2; 27:2; Numb. 5:22; 6:2; 9:10; 15:2, 18, 38; 33:51; 35:10. [instead of, “When anyone has”]?²³The midrash points out that this commandment is universal and not only for the Children of Israel. In what follows the Holy One shows a concern for all creatures. Cf. Enoch Zundel in his commentary on Tanh., Lev. 4:7, according to whom the Holy One, not being one WHO DELIGHTS IN WICKEDNESS, did not delight in citing the Children of Israel for evil. This text is related (to Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.” Because the verse says (in Is. 46:10), “My plan shall come to pass, and I will accomplish all My desire.” Whoever hears this verse, says, “Perhaps there is tyranny on high.” R. Tanhuma said, “What is the meaning of “and I will accomplish all My desire?” That he does not desire to convict any creature, as stated (in Ezek. 33:11), “That I do not desire the death of the wicked.” Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness.” What is the meaning of “evil may not abide with You?” R. Johanan said, “David said to the Holy One, blessed be He, ‘Master of the world, if You desire to acquit, who will protest your authority?’” (Eccl. 8:4:)”For a king's word is supreme, and who may say to him, ‘what are you doing?’” It is customary, when a [local] ruler sits in judgement and wants to acquit or convict, for him to be afraid of one greater than himself, lest they put in an appeal²⁴Enqeliton, from the Gk.: ekkleton (“appeal”) or egkleton (“accusation”). to the imperial legate.²⁵Lat.: comes; Gk.: komes. An imperial legate is afraid of a governor;²⁶Gk.: eparchos (“governor”) or huparchus (“viceroy”). a governor is afraid of the king. But is the king afraid of anyone? And [so is it with] You; if You desire to acquit or convict, of whom are You afraid? (Ps. 5:5), “Evil may not abide (ygwr) with You”: This expression (ygwr) can only be an expression of fear. Compare what is said (in Deut. 9:19), “For I was afraid (from ygwr) of anger and rage.”

(Lev. 13:1–2:) < THEN THE LORD SPOKE UNTO MOSES AND UNTO AARON, SAYING: > WHEN ANYONE HAS ON THE SKIN OF HIS FLESH < A SWELLING OR A SORE OR A BRIGHT SPOT, AND IT BECOMES ON THE SKIN OF HIS FLESH THE PLAGUE OF LEPROSY, HE SHALL BE BROUGHT UNTO AARON THE PRIEST >…. Why does it not say: SPEAK UNTO THE CHILDREN OF ISRAEL, just as it says in all the < other > sections,³²In the Pentateuch the expression is found in Exod. 14:2, 15; 25:2; 31:15; Lev. 4:2; 7:23, 29; 12:2; 18:2; 23:2, 10, 24, 34; 25:2; 27:2; Numb. 5:22; 6:2; 9:10; 15:2, 18, 38; 33:51; 35:10. [instead of: WHEN ANYONE HAS]?³³Tanh., Lev. 4:7. The midrash points out that this commandment is universal and not only for the children of Israel. In what follows the Holy One shows a concern for all creatures. Cf. Enoch Zundel in his commentary on the parallel passage (Tanh., Lev. 4:7), according whom the Holy One, not being one WHO DELIGHTS IN WICKEDNESS, did not did not delight in citing the children of Israel for evil. This text is related (to Ps. 5:5): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS; EVIL MAY NOT ABIDE WITH YOU. Because the verse says (in Is. 46:10) {THE ONE WHO SAYS} [SAYING]: MY PLAN SHALL COME TO PASS, AND I WILL ACCOMPLISH ALL MY DESIRE; whoever hears this verse, says: perhaps there is tyranny on high. R. Tanhuma bar Abba said: What is the meaning of AND I WILL ACCOMPLISH ALL MY DESIRE? That he does not desire to convict any creature, as stated (in Ezek. 33:11): [THAT I DO NOT DESIRE THE DEATH OF THE WICKED.] Ergo (in Ps. 5:5): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS. What is the meaning of EVIL MAY NOT ABIDE WITH YOU? R. Johanan said: David said to the Holy One: Sovereign of the World, if you desire to acquit, who will protest your authority? (Eccl. 8:4:) FOR A KING'S WORD IS SUPREME, AND WHO MAY SAY TO HIM: WHAT ARE YOU DOING? It is customary, when a < local > ruler sits in judgement and wants to acquit or convict, for him to be afraid of one greater than himself, lest they put in an appeal³⁴Enqeliton, from the Gk.: ekkleton (“appeal”) or egkleton (“accusation”). to the imperial legate.³⁵Lat.: comes; Gk.: komes. An imperial legate is afraid of a governor;³⁶Gk.: eparchos (“governor”) or huparchus (“viceroy”). a governor is afraid of the king; the king is afraid of you; but you, if you desire to acquit or convict, of whom are you afraid? (Ps. 5:5): EVIL MAY NOT ABIDE (YGWR) WITH YOU. This expression (YGWR) can only be an expression of fear. Compare what is said (in Deut. 9:19): FOR I WAS AFRAID (from YGWR) OF ANGER AND RAGE.

11) (Vayikra 4:7): "And the Cohein shall put of the blood": of the blood previously referred to (i.e., that in the receptacle and not that left over on his finger.) "on the horns of the altar": two; and later (Vayikra 4:18) it is written "horns" — four all together. These are the words of R. Shimon. R. Yehudah says (Vayikra 4:7): "which is in the tent of meeting" — to include all the corners of the tent of meeting. "the altar of the smoking (of the incense."): The (golden) altar is to be inaugurated with smoking (of the incense). "ketoreth (smoking)": It (the incense that is smoked) must come from the congregation (and not from an individual.) "samim" (incense): It must contain all of its (composite) spices, (failing which the inauguration is invalid.) "before the L–rd." What is the intent of this? R. Nechemiah said: Because we find with the Yom Kippur bullock that he stands in front of the altar (i.e., between the altar and the parocheth), and, in sprinkling, he sprinkles on the parocheth, we might think that here, too, it is so; it is, therefore, written: "the altar of the smoking of the incense before the L–rd" — (The altar is before the L–rd,) but the Cohein is not before the L–rd, (but before the altar, which is before the L–rd [i.e., before the (parocheth of the) holy of holies.])

12) "And all the (remaining) blood of the bullock he shall pour (at the base of the altar of the burnt-offering, which is at the door of the tent of meeting.": to include the blood of the Yom Kippur bullock for pouring. "he shall pour" — and not drip; "he shall pour" — and not sprinkle; "he shall pour" — and not fling. "at the base of the altar of the burnt-offering": not at the base of the inner (golden) altar. For (without this qualification) I would reason: Does it not follow (that the blood should be poured at the base of the inner altar, viz.): The outer altar "merits" the application of blood, and the inner altar "merits" the application of blood. Just as with the outer altar — in the place of the application of the blood on its horns (i.e., in the azarah), there is the place for the application of the blood on its base — so, with the inner altar — in the place of the application of the blood on its horns (i.e., in the heichal), there is the place for the blood on its base. (It is, therefore, written [to negate this]: "at the base of the altar of the burnt-offering.")

13) Why mention again in respect to (the offering of) the congregation (Ibid. 18): "at the base of the altar of the burnt-offering"? To teach that there was no base to the inner altar itself. Why mention again in respect to the nassi (Ibid. 25): "at the base of the altar of the burnt-offering"? If the inner altar does not receive its own remnants (i.e., the blood remaining from the bullock of the high-priest, which was sprinkled on the inner altar), should it receive those of the outer altar (i.e., the remnants of the blood of the he-goat of the nassi, which was sprinkled on the outer altar)? Furthermore, is there a base to the inner altar itself? Why, then, state: "at the base of the altar of the burnt-offering"? (To teach) that (the law of pouring the remaining blood) at the base of the altar should apply to (whatever blood remains in the vessel from the offerings of) the altar of the burnt-offering. "At the base of the altar of the burnt-offering, which is at the door of the tent of meeting": the western base, (which is opposite the entrance of the heichal).