Midrash su Levitico 2:14

1) (Vayikra 2:14): "And if you offer a meal-offering of first fruits (bikkurim) to the L–rd" (the meal-offering of the omer): R. Yehudah says: The meal-offering of bikkurim is destined to be suspended (with exile) and to be restored. And, similarly, it is written (Bamidbar 36:4): "And if the jubilee (yovel) will be for the children of Israel" — the jubilee is destined to be suspended and to be restored.

1) (Vayikra 2:14): ("Groats of the fresh ear [karmel]) you shall offer (the meal-offering of your bikkurim"): Why repeat this? (It is already mentioned in the beginning of the verse.) Because it is written "karmel," I might think the mitzvah is to bring only rach mal (see Vayikra 2:8) above). Whence do I derive that if he did not find rach mal he may bring it dry? From "you shall offer the meal-offering of your bikkurim" (in any event). It is a mitzvah to bring it from the harvest (i.e., from the standing grain). Whence do I derive that if he did not find this he may bring it from the (sheaves) in the loft? From "you shall offer the meal-offering of your bikkurim" — in any event.

One time I was walking on the way. A man found me, and went with me on the way of mitzvot, and he had mikra (ie: written law) but no mishnah (ie: oral law). And he said to me, "Rabbi, mikra was given to us from Mount Sinai. Mishnah was not given to us from Mount Sinai." And I said to him, "My son, mikra and mishnah were both of them said from the mouth of God." And what is the difference between mikra and mishnah? Rather he told him a parable: To what is this matter similar? To a human king (lit: a king of flesh and blood) who had two servants, and he loved them with a great love. And he gave to one a kab (a measure) of wheat and to the other kab of wheat. And he also gave to each one of them a bundle of flax. The wise one of them took the flax and wove a beautiful cloth, and took the wheat and made it into fine flour, and sifted it, and ground it, and kneaded it, and baked it, and set it on the table, and spread the beautiful cloth over it, and left it there until the king should come. And the fool of them did nothing. After some time the king came into his house, and said to them, to his two servants, "My sons, bring to me what I gave you." One of them brought out the bread of fine flour, on the table, with the beautiful cloth spread over it. And the other of them brought out the wheat in a pile and the bundle of flax upon it. Woe for that shame! Woe for that disgrace! Which one is more favored? You must admit it is the one who brought out the bread on the table with the beautiful cloth spread over it.

2) R. Shimon says: "And if you offer a meal-offering of bikkurim to the L–rd": This meal-offering is mandatory. I might think it is voluntary; it is, therefore, written (Bamidbar 23:10): "and you shall bring the omer, the first (grain) of your harvest to the Cohein" — it is mandatory.

2) "the meal-offering of your bikkurim": I might think this is an individual offering, (but) it is written here "bikkurim," and, elsewhere, (in respect to the two loaves, Vayikra 23:17): "bikkurim." Just as "bikkurim" there are a communal offering, so, bikkurim here. These are the words of R. Akiva. R. Shimon says: I might think this is an individual offering, but (this is negated by) its being written (Vayikra 23:14): "And you shall bring the omer, the first (grain) of your harvest, to the Cohein." If you say that this (in our verse) is an individual offering, and that is a communal offering, this cannot be. For if this is "bikkurim to the L–rd," then that is not the first of the harvest; and if that is the first of the harvest, then this is not "bikkurim to the L–rd." (Note:) Things omitted here (in connection with the omer offering [e.g., "waving" and the permitting of chadash (the new crop)] are written there.

3) "first-fruits (bikkurim) to the L–rd": R. Shimon says: I might think this is an individual offering, but (this is negated by) its being written (Vayikra 23:14): "And you shall bring the omer the first grain of your harvest, to the Cohein." If you say that this is an individual offering, and that is a communal offering, this cannot be. For if this is bikkurim to the L–rd," then that is not the first of the harvest; and if that is the first of the harvest, then this is not "bikkurim" to the L–rd." (Note:) Things omitted there (in connection with the omer offering [e.g., "lifting" and the permitting of chadash (the new crop)] are written here. (See Dibbura d'Nedavah Chapter 15:2)

3) I might think that any bird is kasher; it is, therefore, written (Vayikra 2:14): "… then he shall offer his offering from the turtle-doves or from the young pigeons" — only these are permitted. "turtle-doves" — large, and not small. For is it not a kal vachomer (if not for a limiting clause, that small ones should be permitted), viz.: If young pigeons, which may not be offered large, may be offered small — turtle-doves, which may be offered large, how much more so should it be permitted to offer them small.

3) If so, why is it written "if (you offer)")? To teach: If you bring it willingly, I shall account it to you as if you brought it as a gift; and if you do not bring it willingly, I shall account it to you as having brought it for your personal needs only (i.e., to allow you to eat chadash [the new grain]).

4) as it is written (Vayikra 23:14): "And bread, and kali, and karmel you shall not eat until this self-same day, until you have brought the offering of your G d." "And if you offer a meal-offering of bikkurim to the L–rd": This is the meal-offering of the omer. From which (grain) does it come? From barley. — But perhaps it comes from wheat! R. Eliezer says (to negate this): It is written here (Vayikra 2:14): "aviv" (grain in the ear), and also in respect to Egypt (Shemoth 9:41). Just as "aviv" in respect to Egypt is barley, so, "aviv" here. R. Akiva says: It is written that the congregation is to bring bikkurim (the omer) on Pesach and that the congregation is to bring bikkurim (the two loaves) on Atzereth (Shavuoth). Just as we find that of that kind (of grain [i.e., wheat]) of which the individual brings his obligatory offering, the congregation brings its obligatory offering (the two loaves) on Atzereth — so, of that kind (i.e., barley), of which the individual brings his obligatory offering (the meal-offering of rancor of the sotah), the congregation is to bring its bikkurim (the omer) on Pesach. From which kind does the individual bring his obligatory offering? From barley. The congregation, too, is to bring its obligatory offering only from barley. An alternate derivation: If you say (that he brings it) of wheat, then the two loaves (which are of wheat) could not be (called) "bikkurim" (first fruits).

5) R. Yishmael, the son of R. Yochanan b. Broka, says: I might think that it (the omer) could be brought from spelt, oats, and rye; but this is (negated by) a kal vachomer, viz.: If wheat, which is kasher for all other meal-offerings, is not kasher for the meal-offering of the omer — then spelt, oats, and rye, which are not kasher for all other meal-offerings, how much more so should they not be kasher for the omer! — No, this may be the case with barley because the sotah's meal-offering is brought of it, unlike spelt, oats, and rye, so that wheat is excluded (from the omer) by Scripture (as above), and spelt, oats, and rye by the kal vachomer.

6) "Aviv kalui with fire, karmel" (groats of the fresh ear): We are hereby taught that we scorch it in fire to fulfill the mitzvah of kalui. These are the words of R. Meir. The sages say: It is called "kalui" because a tube of the kala'im (parched-grain merchants) was there, which was perforated like a sieve, so that the fire enveloped the whole.

7) "aviv": If it were written "aviv kalui geresh (groats)," it would be ambiguous (i.e., Does "kalui" (parched) refer to aviv, that it is to be parched before it is ground, or does it refer to geresh), that it is to be parched after it is ground? Now that it is written "aviv kalui ba'esh (with fire)," "with fire" creates a hiatus, so that (the meaning must be) it is roasted (when) aviv (grain in the ear).

8) "karmel": (acronymically) "rach mal" (soft and malleable). And (similar instances of acronymics) (II Kings 4:42): "And a man came from Bal Shalishah, and brought to the man of G d bread of the first fruits: twenty loaves of barley bread and karmel in his scrip (betziklono)," (acronymically): Ba (Come), veyatzok lanu (and spill out to us), ve'achalnu (and we shall eat), venavah hayah (and it was tasty).

9) And (Iyyov 39:13): "knaf renanim ne'elassah" ("The knaf renanim [a kind of bird] ne'elassah" [acronymically]): noseh (it carries [its egg]), oleh (it goes up [to its nest]), umithchateh (and drops it in.) And (Proverbs 7:18): "Nithalssa ba'ahavim," (acronymically): Nissa venitan (Let us consort), vena'aleh (and let us go up [to bed]), venithchatah ba'ahavim (and immerse ourselves in love). And (Bamidbar 22:32): "ki yarat haderech lenegdi," (acronymically): yarathah (it feared), ra'athah (it saw), nat'thah (it turned aside).

“The king said to Haman: Hurry, take the garments and the horse; as you have said, do so to Mordekhai the Jew who sits at the king’s gate. Do not omit anything that you spoke of. Haman took the garments and the horse, dressed Mordekhai and led him, riding, through the city square and proclaimed before him: ‘So shall be done for anyone the king wishes to honor!’” (Esther 6:10-11).
“Take the garments and the horse… Haman took the garments and the horse.” He went to Mordekhai. When he [Mordekhai] was told that he was coming, he was very afraid, and he was sitting with his students before him. He said to his students: ‘My children, run and remove yourselves from here that you are not burned with my coal, as the wicked Haman is coming to kill me.’ They said: ‘If you die, we will die with you.’ He said to them: ‘If so, let us stand in prayer and pass away while praying.’ They completed their prayers and sat and engaged in the halakhot of Sefirat ha-Omer,⁵ The commandment to count the days between Passover and Shavuot. When the Temple stood, they would bring a meal offering of barley measuring one omer (the omer offering) on the 16th of Nisan, the second day of Passover. as that day was the 16th of Nisan and on that day they would bring the omer offering at the time when the Temple stood. Haman came to them and said to them: ‘What are you engaged in?’ They said to him: ‘In the commandment of the omer. That is what it says: “And if you present an offering of the first fruits to the Lord…”’ (Leviticus 2:14). There⁶For the residents of the Land of Israel, “there” refers to Babylonia, and vice versa. In the Babylonian Talmud (Megilla 16a) it is stated that Mordekhai was demonstrating to his students how to take a handful of a meal offering (Etz Yosef). they say: They showed him the halakhot of taking a handful [of a meal offering]. And [these interpretations] are one and the same, as they would take a handful from the omer. He said to them: ‘This omer, what is it? Is it [made] of gold or of silver?’ They said to him: ‘Not of gold and not of silver and not of wheat, but of barley.’ He said to them: ‘What is its value? Is it ten kantrin?’⁷Kantrin, or singular Kantar, is a measurement of silver equivalent to one talent, ~33 kg. They said to him: ‘It goes for ten manin.’⁸Manin, or singular maneh, in this context is equivalent to the small silver coin known as a ma’a. He said to them: ‘Rise, for your ten manin have vanquished my ten thousand kantrin of silver.’
Once [Mordekhai] had finished praying, Haman said to Mordekhai: ‘Put on these royal garments.’ He said to him: ‘Why are you dishonoring the monarchy? Is there any man who would put on royal garments without bathing?’ He [Haman] went and sought a bath attendant and could not find one. What did he do? He girded his loins and went in and bathed him. When he came out, he said to him: ‘Take this crown.’ He [Mordekhai] said to him: ‘Why are you dishonoring the monarchy? Is there any man who would put on a royal crown without a haircut?’
He [Haman] went and sought a barber and did not find one. What did he do? He went to his house and brought scissors and sat and gave him a haircut. He began to sigh. He [Mordekhai] said to him: ‘Why are you sighing?’ He said to him: ‘Woe to this man’s⁹ Referring to oneself in the first person was considered bad luck. “This man” in this context is Haman, referring to himself. father – he [Haman] has been removed from being a high official and an overlord and has been made a bath attendant and a barber!’ He [Mordekhai] said to him: ‘That is why I asked you. Do I not know that the father of that man [Haman] was a bath attendant and a barber in Kefar Karyanus and you have found his barber tools?’ He [Haman] said to him: ‘Arise and ride this horse.’ He said to him: ‘I have not the strength [to mount it], for I am old.’ He said to him: ‘Am I not an old man?’ He said to him: ‘Was it not you who brought it on yourself?’ He said to him: ‘Get up, for I will bend my back for support and you step on me and get up and ride, to fulfill for you that which Scripture says: “And you shall tread on their high places” (Deut. 33:29).

(Exodus, Ibid. 22) "And if an altar of stones you make for Me": R. Yishmael says: Every "if" in the Torah connotes optionality, except for three; (Leviticus 2:14) "And if you offer an offering of first-fruits" — This is mandatory. You say it is mandatory, but perhaps it is optional. (This is not so, for) it is written (Ibid.) "You shall offer the offering of your first-fruits." It is mandatory, not optional. Similarly, (Exodus 22:24) "If you lend money to My people, the poor man with you, etc." This is mandatory. You say it is mandatory, but perhaps it is optional. It is, therefore, written (Devarim 15:8) "Lend shall you lend him." It is mandatory, not optional. Similarly, "And if an altar of stones you make for Me." This is mandatory. You say it is mandatory, but perhaps it is optional. (This is not so,) for it is written (Devarim 27:6) "Of whole stones shall you build the altar of the L rd." It is mandatory and not optional (to build an altar). And what is the intent of "if an altar of stones"? If he wishes to build it of stones, he may do so. (If he wishes to build it) of bricks, he may do so. Now does this not follow a fortiori for the other vessels, viz. If he may vary (i.e., either stones or bricks) for the altar, the more "formidable," how much more so may he do so for other vessels (of lesser formidability) (e.g., the menorah and the table, to make them of silver.) (Exodus 20:22) "Do not build them gazith": "gazith" is "gezuzoth" (hewn,) iron having been lifted upon them. R. Nathan says: I might think that if one built two stones (into the altar) upon which iron had been lifted (that) the entire altar is unfit, it is, therefore, written "Do not build them hewn" — They are unfit, but not the entire altar.

(Exodus 22:24) "Im you lend money to My people": R. Yishmael says: Every "im" (generally "if") in the Torah connotes optionality, with the exception of this and two others; (Leviticus 2:14) "And im ("when") you offer a meal-offering of first-fruits," where it is mandatory. You say it is mandatory, but perhaps it is optional? It is, therefore, written (Ibid. 14) "You shall bring the meal-offering of your first-fruits." It is mandatory and not optional. Similarly, (Exodus 20:22) "And im ("when") an altar of stones you make unto Me." It is mandatory. You say it is mandatory, but perhaps it is optional? (Devarim 27:6) "Of whole stones shall you build the altar of your G d" indicates that it is mandatory and not optional. Here, too, "Im ("when") you lend money." It is mandatory and not optional. You say it is mandatory, but perhaps it is optional? (Devarim 15:8) "Lend shall you lend" indicates that it is mandatory and not optional.