Midrash su Levitico 6:4

Variantly: "You may not light a fire in all of your dwellings": From (Leviticus 6:6) "A perpetual fire shall burn on the altar," I might think, both on the weekdays and on the Sabbath. And how would I understand (Exodus 31:14) "Those who profane it shall be put to death"? As referring to other labors, other than that of (lighting) the woodpile. (But perhaps, even the woodpile.) And how would I understand (Leviticus 6:4) "It (the woodpile fire) shall not go out"? As referring to weekdays, and not the Sabbath. It is, therefore, written "You may not light a fire in all of your dwellings." For your dwellings you do not light it, but you do light it for the Temple (woodpile). One of the disciples of R. Yishmael asked: What is the intent of "You shall not light a fire"? __ From (Devarim 21:21) "And if there be in a man a sin whose judgment is death, then he shall be put to death," I would understand, both on a weekday or on the Sabbath. And how would I understand "Those who profane it shall be put to death"? As referring to other deaths, other than judicial death penalties. __ But perhaps, even judicial death penalties, and how would I understand "then he shall be put to death"? As referring to weekdays, and not on the Sabbath. __ Or perhaps even on the Sabbath … It is, therefore, written "You may not light a fire in all of your dwellings." Burning was in the general category (of all the forbidden labors), and it left that category (for specific mention) to teach, viz.: Just as burning, one of the judicial death penalties, does not override the Sabbath, so, all of the judicial death penalties do not override the Sabbath.

4) And when it is written in respect to the ashes (Vayikra 6:4): "outside the camp," let this not be stated, for it is already written (here): "to a clean place, where the ashes are poured out." If so, why is "outside the camp" written? To add a third camp.

[(Lev. 16:1:) AFTER THE DEATH OF AARON'S TWO SONS.] {R. Isaac} [R. Ahawa] bar Ze'era said: (Job 37:1:) AT THIS ALSO MY HEART TREMBLES AND LEAPS FROM ITS PLACE. What is the meaning of AND LEAPS?³⁶Tanh., Lev. 6:4; PRK 26(27):5; Lev. R. 20:5. "Jumps," as < Scripture > says (in Lev. 11:21): < WHICH HAVE KNEES ABOVE THEIR FEET > WITH WHICH TO JUMP UPON THE EARTH. Moreover, we translate < the word > > "to jump" (in the Targum Onqelos of Lev. 11:21). When Titus the Wicked entered the Holy of Holies and {sawed} [cut] < open > the curtain,³⁷So Sifre, Deut. 32:38; (328); Git. 56b; Gen. R. 10:7; Lev. R. 22:3; Eccl. R. 5:8:4; Josephus, Contra Apionem 2:82; Ant. 20.250; plus the parallels mentioned above. Cf. Exod. R. 51:5, according to which Hadrian committed the sacrilegious act, and M. Pss. 121:3, according to which it was Titus’ nephew. Cf. also Mark 25:38 // Matthew 37:51 // Luke 23:45. he entered in peace and came out in peace; but the sons of Aaron entered to offer sacrifice and came out destroyed by fire. [It is so stated (in Lev. 16:1:) AFTER THE DEATH OF AARON'S TWO SONS.

6) (Vayikra 6:4) ("And he shall take off his garments, and he shall put on other garments, and he shall take out the ashes outside the camp to a clean place." "And he shall take off … and put on": I might think that just as (the high-priest on) Yom Kippur (changes his garments from one sacrificial service to the next), he (the ordinary priest, too,) should change from consecrated garments (after removing the ashes) and put on everyday garments (to carry them out). It is, therefore, written "and he shall take off his garments" "and put on other garments." The garments that he puts on are likened to the garments that he takes off. Just as the garments that he takes off are consecrated ones, so the garments that he puts on must be consecrated ones. If so, why is "other garments" written? (They must be) lesser (than the first in value). R. Elazar says: "acherim (others), and he shall take out the ashes": We are hereby taught that blemished Cohanim, ("others"), who are unfit for other services, are kasher for taking out the ashes, (it not being considered a priestly service and not requiring consecrated garments).

(Lev. 19:23:) WHEN YOU COME INTO THE LAND AND PLANT. This text is related (to Eccl. 2:5): I MADE GARDENS AND ORCHARDS FOR MYSELF, AND IN THEM I PLANTED EVERY KIND OF FRUIT TREE. Do not all the children of Adam plant whatever they want?³⁸Tanh., Lev. 7:10. Whatever someone plants in the earth, it produces either pepper or something < else >. If someone plants, they produce, except that no one knows the place of every plant, < i.e. > where to plant it. However, because Solomon was wise, he planted all the species of trees, [as stated (ibid.): I MADE GARDENS AND ORCHARDS FOR MYSELF, IN WHICH I PLANTED EVERY KIND OF FRUIT TREE.] R. Jannay said: Solomon even planted peppers, but how did he plant them? It is simply that Solomon was wise and knew the root of the foundation of the world.³⁹See Eccl. R. 2:5:1. Where is it shown? (Ps. 50:2): OUT OF ZION GOD HAS SHINED FORTH AS THE PERFECTION OF BEAUTY. Out of Zion has all of the whole world been perfected. Why is it called < Foundation > Stone? Because out of it the world was founded.⁴⁰See above, Lev. 6:4, and the note there. Now Solomon knew which vein went to Cush and planted peppers on it. They produced immediately. See what he says (in Eccl. 2:5): AND IN THEM I PLANTED EVERY KIND OF FRUIT TREE.

(Lev. 19:23:) “When you come into the land and plant.” This text is related (to Eccl. 2:5), “I made gardens and orchards for myself, and in them I planted every kind of fruit tree.” Do not all people plant whatever they want, whatever someone plants in the earth, be it pepper or anything [else. But] if he plants, do [the plants automatically] produce? As no one knows the place of every plant, [i.e.] where to plant it. However, because Solomon was wise, he planted all the species of trees [in their place], as stated (ibid.), “I made gardens and orchards for myself, in which I planted every kind of fruit tree.” What is the meaning of “every kind of fruit tree?” R. Jannay said, “Solomon even planted peppers in the land.” But how did he plant them? It is simply that Solomon was wise and knew the root of the foundation of the world.³¹See Eccl. R. 2:5:1. How? (Ps. 50:2), “Out of Zion God has shined forth as the perfection of beauty.” [This means that] out of Zion has all of the whole world been perfected, as it is taught: Why is it called foundation stone? Because out of it the world was founded.³²See above, Lev. 6:4, and the note there. Now Solomon knew which vein went to Cush and planted peppers on it, and they produced immediately. See what he says (in Eccl. 2:5), “and in them I planted every kind of fruit tree.” Another interpretation (of Eccl. 2:5), “and in them I planted every kind of fruit tree.” Just as a navel is set in the middle of a person, so the Land of Israel is the navel of the world. Thus it is stated (in Ezek. 38:12), “who dwell on the navel of the earth.” And the foundation of the world comes out of it, as stated (Ps. 50:1), “A psalm of Asaph. God, the Lord God spoke and summoned the world from East to West.” How is this known? (Ps. 50:2), “Out of Zion God has shined forth as the perfection of beauty.” The Land of Israel sits at the center of the world; Jerusalem is in the center of the Land of Israel; the sanctuary is in the center of Jerusalem; the Temple building is in the center of the sanctuary; the ark is in the center of the Temple building; and the foundation stone, out of which the world was founded, is before the Temple building.³³Cf. Numb. R. 1:4. Now Solomon, who was wise, determined the roots that went out from [that stone] into the whole world and planted all species of trees in them. He therefore said (in Eccl. 2:5), “I made gardens and orchards for myself.”

And under His glory, shall be kindled a burning like the burning of fire (Is. 10, 16). R. Jochanan said: "Under His glory, but not His glory itself [referring to His garments] ." R. Jochanan is in acord with his own opinion, for he called his garment "my honors." But R. Elazar said: "Under His glory, means His glory itself." R. Samuel b. Nachmemi said: "Under His glory, has the same meaning as that of the burning of the sons of Aaron; as in the case concerning the burning of Aaron's sons, their souls were burnt but their bodies remained unscathed, so the burning referred to in the above passage also means the burning of the soul, and not of the body." (Fol 114a) R. Acha b. Abba in the name of R. Jochanan said: "Whence do we learn that the changing of clothes [for special occasions] is Biblical? It is said (Lev. 6, 4.) And he shall take off his garments, and put on other garments, and it was explained in the school of R. Ishmael, that 'The Torah teaches [incidentally] a lesson in good manners, viz., that the garments worn while cooking for a master should not be worn when serving the master with a cup of wine at his table.' "R. Chiya b. Abba in the name of R, Jochanan said: "It is a disgrace for a scholar to walk around with patched shoes." R. Chiya b. Abba in the name of R. Jochanan said also: "A scholar upon whose garments a greasy stain is to be found, deserves to be punished with death; as it is said (Pr. 8, 36.) All those that hate me love death." Do not read Mesanai (those who hate me) but read it Masniai (things that cause others to hate me). Rabina said that Rebad was read [in the above, instead of Rabab (grease-stain)] and they do not differ save that the former refers to the over-garment [on which even a grease-stain is disgraceful] but the latter refers to the garment. Further said R. Chiya b. Abba in the name of R. Jochanan: "What is meant by the passage (Is. 20, 3.) Just as my servant Isaiah hath walked naked and barefooted, i.e., naked, with wornout garments; and "barefooted, with patched shoes." R. Jochanan said also: "Scholars are called 'Builders' because they are engaged in [the study of] the preservation of the [mental and moral] world." R. Jochanan also said: "Who can be called a scholar sufficiently trustworthy that a lost article shall be restored to him on his identification from a general description [without describing particular marks of the article]? A scholar who is so particular that, if he happens to put on his night-robe wrong-sided, he will take the trouble to take it off and adjust it properly." Further said R. Jochanan: "Who is the scholar worthy of being made the chief of a congregation? The one who, when asked concerning a law bearing on any subject, knows exactly what to answer, even such a law as contained in the treatise of Kalah." R. Jochanan said also: "Who is to be called a scholar deserving to have his work performed by the people of his town? The one who neglects his own affairs in order to attend to religious affairs." This refers, however, only to the trouble of maintaining him and his family [which he neglects on account of his congregational duties]. R. Jochanan also said: "Who may be called a scholar? One who can give an interpretation of any law in whatever chapter it may be shown him." In regard to what practical difference is this stated? In regard to this: If a man is familiar only with the laws of one treatise, he may be competent to be the chief of only one community; but if he understands them all, he may be made the chief of the academy.