Midrash su Levitico 2:13

R. Simon b. Lakish said: "Whoever studies the Torah will prevent affliction from coming upon him, for it is said (Job 5, 7.), And the sons of fire take up their flight. By Uf (flight) is meant nothing else but the Torah, as it is said (Pr. 23, 5.) When thou letteth merely thine eye fly over it (i.e., if you study the Torah by merely glancing over it with your eyes), it is no more, (you will easily forget it). And Reshef (fire) means nothing else but affliction, as it is said (Deu. 32, 24.) Devoured with evil spirits." "Aye." exclaimed R. Jochanan, "even the school children know this! for it is said, (Ex. 15. 2.5.) And he said, if thou wilt deligently hearken unto the voice of the Lord and wilt do what is riqht in His eyes, etc. But it means thus: Upon him who is capable of studying the Torah, but does not do so the Holy One, praised be He! will bring repulsive suffering which will greatly disturb him; for it is said (Ps. 39, 3.) I was dumb in deep silence, I was quite still even from speaking good, but my pain greatly disturbed me. By tob (good) is meant nothing else but the Torah, for it is said (Pr. 4, 2.) For good doctrine do I give, etc." R. Zeira, and some say, R. Chanina b. Papa, said: "Come and see that the custom of the Holy One. praised be He! is not like the custom of mortal men. The custom of mortal men is that if a man sell a valuable thing to his fellow-man, the seller is sorry and only the buyer is happy; but the custom of the Holy One, praised be He! is not so. He bestowed the Torah on Israel and He rejoiced, for it is said (Ib. 4, 2.) For good doctrine do I give thee." Raba, and according to others R. Chisda, said: "If a man see that troubles are coming unto him, let him search his deeds, for it is said, (Lam. 3, 40) Let us search through and examine our ways and let us return unto the Lord. If he has investigated and found nothing wrong, then let him attribute it to a neglect of the study of the Torah. for it is said (Ps. 94, 12.) Happy is the man whom Thou admonisheth, O Lord, and teacheth out of Thy Torah. But if he investigated and did not find [neglect of the study of the Torah] then it is known that his affliction is the cause of God's love, for it is said (Pr. 3, 12.) Because whomsoever the Lord loveth He admonisheth." Raba, in the name of R. Sechorah, who quoted R. Huna, said: "Whomsover the Holy One, praised be He! loveth. He afflicteth, for it is said (Is. 53, 10.) But the Lord was pleased to crush him through disease. We might think that, even if he does not accept the affliction with resignation. It is therefore said (Ib.) When his soul hath brought the trespass-offering, i. e., just as a guilt offering must come with his acknowledgement, so also must this be accepted with resignation. And if he accept it with love what will be his reward? Then shall he see (his) seed live many days, (Ib.) and moreover his learning shall endure with him, as is said (Ib.) And the pleasure of the Lord shall prosper in his hand." As to affliction, there is a difference of opinion between R. Jacob b. Ide and R. Acha b. Chanina. One holds that all such affliction which does not prevent one from studying the Torah is one of love, for it is said (Ps. 94, 12.) Happy is the man whom Thou admonisheth, O Lord, and teacheth from Thy Torah; and the other holds that such affliction which does not prevent one from praying is one which comes from love, for it is said (Ps. 66, 20.) Blessed he God who hath not removed my prayer nor His kindness from me. R. Abba, the son of R. Chiya b. Abba, said: "Thus said my father (R. Chiya) in the name of R. Jochanan; 'Both of these afflictions are the kind which come from love, for it is written (Pr. 3, 12.) Because whomsoever the Lord loveth He admonisheth; But what do we learn [from the passage] Thou teacheth him of the Torah. Do not read Tlamdenu (that he should be able to study the Torah); but read it Tlamdainu (Out of Thy Torah, Thou teacheth us) i. e., we learn from thine Torah [that one who is punished by God should be happy] namely, through the rule of a fortiori concerning the tooth and the eye; that if the loss of a tooth or an eye [stricken out by the master] which affects only one member of the human body, frees the slave, how much more then are afflictions, which affect the whole human body, capable of cleaning one of evil.'" And that is meant by R. Simon b. Lakish, for he said: "It is said Convenant (Brith) in connection with the word salt, and it is said Convenant (Brith) in connection with the word affliction. Covenant by salt — as it is written (Lev. 2, 13.) Thou shalt not suffer the salt of the covenant (Brith)! Covenant by affliction — as it is written (Deu. 28, 49.) These are the words of the covenant. (Brith) Just as the covenant of the salt was made to sweeten meat, so the covenant of affliction was made to cleanse man of all iniquities."

Furthermore, said R. Levi b. Chama, in the name of Resh Lakish : "What is meant by the passage (Ex. 24:12) And I will give thee the tablets of stone, with the law and the Commandments, which I have written to teach them? i.e, the tablets of stone, refers to the ten commandments; the Torah, refers to the Bible; the commandments, refers to the Mishnah; which I hare written, refers to the Prophets and Hagiographa ; to teach them, refers to the Gemara ; whence we infer that — all were given unto Moses on Mt. Sinai."...R. Simon b. Lakish said : "Whoever studies the Torah will prevent affliction from coming upon him, for it is said (Job 5:7), And the sons of fire take up their flight. By Uf (flight) is meant nothing else but the Torah, as it is said (Pr. 23, 5.) When thou letteth merely thine eye fly over it (i.e., if you study the Torah by merely glancing over it with your eyes), it is no more, (you will easily forget it). And Reshef (fire) means nothing else but affliction, as it is said (Deu. 32:24) Devoured with evil spirits." "Aye." exclaimed R. Jochanan, "even the school children know this! for it is said, (Ex. 15:2:5.) And he said, if thou wilt diligently hearken unto the voice of the Lord and wilt do what is right in His eyes, etc. But it means thus: Upon him who is capable of studying the Torah but does not do so, the Holy One, praised be He, will bring repulsive suffering, which will greatly disturb him; for it is said (Ps. 39, 3): I was dumb in deep silence, I was quite still even from speaking good, but my pain greatly disturbed me. By tov (good) is meant nothing else but the Torah, for it is said (Pr. 4, 2): "For good doctrine do I give, etc." R. Zeira, and some say, R. Chanina b. Papa said: "Come and see that the custom of the Holy One. praised be He, is not like the custom of mortal men. The custom of mortal men is that if a man sell a valuable thing to his fellow man, the seller is sorry and only the buyer is happy; but the custom of the Holy One, praised be He, is not so. He bestowed the Torah on Israel and He rejoiced, for it is said (ibid. 4, 2): For good doctrine do I give thee." Raba, and according to others R. Chisda said: "If a man see that troubles are coming unto him, let him search his deeds, for it is said (Lam. 3, 40): Let us search through and examine our ways and let us return unto the Lord. If he has investigated and found nothing wrong, then let him attribute it to a neglect of the study of the Torah. For it is said (Ps. 94, 12): Happy is the man whom Thou admonisheth, O Lord, and teacheth out of Thy Torah. But if he investigated and did not find [neglect of the study of the Torah], then it is known that his affliction is the cause of God's love, for it is said (Pr. 3, 12): Because whomsoever the Lord loveth He admonisheth." Raba, in the name of R. Sechorah, who quoted R. Huna, said: "Whomsoever the Holy One, praised be He, loveth. He afflicteth, for it is said (Is. 53, 10): But the Lord was pleased to crush him through disease. We might think that even if he does not accept the affliction with resignation. It is therefore said (ib.): When his soul hath brought the trespass offering, i.e., just as a guilt offering must come with his acknowledgment, so also must this be accepted with resignation. And if he accept it with love, what will be his reward? Then shall he see (his) seed live many days (ib.), and moreover his learning shall endure with him, as is said (ib.): And the pleasure of the Lord shall prosper in his hand." As to affliction, there is a difference of opinion between R. Jacob b. Ide and R. Acha b. Chanina. One holds that all such affliction which does not prevent one from studying the Torah is one of love, for it is said (Ps. 94, 12): Happy is the man whom Thou admonisheth, O Lord, and teacheth from Thy Torah; and the other holds that such affliction which does not prevent one from praying is one which comes from love, for it is said (Ps. 66, 20): Blessed be God, who hath not removed my prayer nor His kindness from me. R. Abba, the son of R. Chiya b. Abba, said: "Thus said my father [R. Chiya] in the name of R. Jochanan: 'Both of these afflictions are the kind which come from love, for it is written (Pr. 3, 12): Because whomsoever the Lord loveth He admonisheth. But what do we learn [from the passage] Thou teacheth him of the Torah. Do not read tlamdenu (that he should be able to study the Torah); but read it tlamdainu (out of Thy Torah, Thou teacheth us), i.e., we learn from Thine Torah [that one who is punished by God should be happy], namely, through the rule of a fortiori concerning the tooth and the eye: that if the loss of a tooth or an eye [stricken out by the master], which affects only one member of the human body, frees the slave, how much more then are afflictions, which affect the whole human body, capable of cleansing one of evil.'" And that is meant by R. Simon b. Lakish, for he said: "It is said Covenant (Brith) in connection with the word salt, and it is said Covenant (Brith) in connection with the word affliction. Covenant by salt — as it is written (Lev. 2, 13): Thou shalt not suffer the salt of the covenant (Brith)! Covenant by affliction — as it is written (Deut. 28, 49): These are the words of the covenant (Brith). Just as the covenant of the salt was made to sweeten meat, so the covenant of affliction was made to cleanse man of all iniquities."

1) (Vayikra 2:13): ("And every offering of your meal-offering you shall salt with salt"): If it were merely stated: "And every offering you shall offer with salt," I might think that even wood and blood, (which are referred to as "offerings") required salt. It is, therefore, written "offering of your meal-offering." Just as the offering of your meal-offering requires a supplement (i.e., wood), all (offerings) that are so characterized (require salt) — as opposed to wood and blood, which do not require a supplement.

2) — But (why not say): Just as the "offering of your meal-offering" (i.e., the fistful) is something that permits, (in this instance, the remainder of the meal-offering), so, blood, which permits (the devoted portions to the altar and the flesh to the Cohanim, should require salt!) It is, therefore, written (to negate this [Vayikra 2:13]): ("And you shall not cut off the salt of the covenant of your G d) from your meal-offering" — not "from your blood." If "from your meal-offering" alone were written, I would think that the entire meal-offering required salt. It is, therefore, written "offering." The fistful (i.e., the part that is offered) requires salt, but the entire meal-offering does not require salt.

3) This tells me only of the fistful, (as requiring salt). Whence would I derive the frankincense (as requiring salt)? I would include the frankincense, which comes together with the meal-offering (in the same vessel and is thus subsumed in "offering of your meal-offering" as requiring salt.) Whence would I derive it for frankincense that comes by itself, and frankincense which comes with the show bread (in two censers), and the incense, and the devoted portions of a sin-offering, and of higher-order offerings, (the Atzereth lambs), and of lower-order offerings, and the (gift) meal-offerings of Cohanim, (which are entirely burnt), and the meal-offering of the high-priest, and the libation meal-offerings, and the limbs of burnt-offerings, and a burnt-offering of fowl — Whence would I derive these (as requiring salt)? From (Vayikra 2:13): "With all of your offerings (shall you offer salt.")

4) R. Yishmael, the son of R. Yochanan b. Broka, says: Just as the "offering of your meal-offering," which is susceptible of defilement (tumah) and is burnt on the outer altar (requires salt, so do all others of this kind) — to exclude wood, which is not susceptible of defilement; to exclude blood and wine, which are not burnt; to exclude the incense, which is not burnt on the outer altar. If "with salt" alone were stated, I might think that a "hint" of salt were sufficient; it is, therefore, written: "you shall salt." If "you shall salt" alone were stated, I might think that salt water, too, was permissible; it is, therefore, written: "with salt." (Vayikra 2:13): "You shall not cut off salt": salt that is never "cut off" (from nature, as opposed to fabricated salt). Which salt is that? Sodom salt. And whence is it derived that if he cannot find Sodom salt he may bring Astrakhan salt (of an inferior grade)? From (Vayikra 2:13): "you shall offer salt" — whatever the quality. I might think that one who donated a meal-offering brought salt along with it — just as he brings frankincense — from his home. And it would follow that he did so, viz.: It is written that a meal-offering is brought and that frankincense is brought; that a meal-offering is brought and that salt is brought. Just as the frankincense is brought by the donor of the meal-offering, so, the salt.

5) — Or, perhaps we should go in the other direction, viz.: It is written that a meal-offering is brought and that wood is brought; that a meal-offering is brought and that salt is brought. Just as the wood is provided communally, so, the salt!

6) Let us see which is (salt) is most like. We derive something (salt) which is offered with all sacrifices from something (wood) which is offered with all sacrifices — and this is not to be refuted by frankincense, which is not offered with all sacrifices — Or, go in this direction: We derive something (salt), which is offered with the meal-offering (the fistful). Itself, from something (frankincense), which is offered with the meal-offering itself (in one vessel) — and this is not to be refuted by wood, which is not offered with the meal-offering itself. It is, therefore, written: "And you shall not cut off the salt of the covenant of your G d from your meal-offering," and, elsewhere, (in reference to the show bread), (Ibid. 24:8): "from the children of Israel, an everlasting covenant." Just as there, the salt is provided communally, so, here.

7) (Vayikra 2:13): ("With all your offerings) you shall offer salt": "you shall offer" (salt, in a communal offering) — even on the Sabbath; "you shall offer" — even in a state of uncleanliness; "you shall offer salt" — any kind (both Sodom salt and Astrakhan salt); "you shall offer salt" — from any place, (even from outside Eretz Yisrael).