레위기 3:1의 미드라쉬

(Lev. 9:1:) AND IT CAME TO PASS ON THE EIGHTH DAY…. This text is related (to Eccl. 8:5): WHOEVER OBSERVES A COMMANDMENT SHALL NOT KNOW ANYTHING EVIL. Who is this?¹Tanh., Lev. 3:1; cf. above, Tanh. (Buber), Gen. 2:4. Aaron, of whom it is said (in Lev. 8:33, 35): AND YOU (i.e., you and your sons) SHALL NOT GO OUT FROM THE DOOR OF THE TENT OF MEETING FOR SEVEN DAYS < …. > AND YOU SHALL REMAIN AT THE DOOR OF THE TENT OF MEETING DAY AND NIGHT FOR SEVEN DAYS. Moses said to them: Observe mourning for seven days. (Ibid., cont.:) AND YOU SHALL OBSERVE THE CHARGE OF THE LORD. Moses said to them: Observe THE CHARGE OF THE LORD, for so did the Holy One observe seven days of mourning before he brought the flood. Where is it shown that he mourned? Where it is stated (in Gen. 6:6): THEN THE LORD REGRETTED THAT HE HAD MADE HUMANITY ON THE EARTH, [AND HE WAS GRIEVING IN HIS HEART]. HE WAS GRIEVING can only mean "he mourned," for so it says concerning David (in II Sam. 19:3): AND THE VICTORY [ON THAT DAY] WAS TURNED INTO MOURNING FOR ALL THE PEOPLE BECAUSE [ON THAT DAY THEY HEARD IT BEING SAID:] THE KING WAS GRIEVING OVER HIS SON.²Above, Tanh. (Buber), Gen. 2:4; Gen. R. 27:4. So also Ezra said to Israel, when they were weeping, each one for his brother and each one for his child (in Neh. 8:10): GO, EAT CHOICE FOODS AND DRINK SWEET DRINKS…. DO NOT BE GRIEVING, FOR THE JOY OF THE LORD IS YOUR STRENGTH. It is therefore stated (in Gen. 6:6): AND HE WAS GRIEVING IN HIS HEART. At that time the Holy One observed the seven days of mourning, before he brought the flood. Thus it is stated (in Gen. 7:10): AND IT CAME TO PASS AFTER SEVEN DAYS [THAT THE WATERS OF THE FLOOD CAME UPON THE EARTH]. And so Moses was saying to Aaron the Priest and to his sons: Just as the Holy One mourned over his world before he brought the flood, so < you are to > observe the < required > mourning before he touches (i.e., harms) you. So they observed < the mourning >, but they did not know for what reason they were observing it. Why? (Eccl. 8:5:) WHOEVER OBSERVES A COMMANDMENT SHALL NOT KNOW ANYTHING EVIL; AND A WISE HEART SHALL KNOW < THERE IS > A TIME OF JUDGMENT.

1) (Vayikra 3:1): "And if a sacrifice of peace-offerings (shelamim) is his offering": R. Yehudah says: Whoever brings shelamim brings shalom (peace) to the world. This tells me only of shelamim. Whence do I derive a thanksgiving offering (as bringing peace)? I include it, for it is a variety of shelamim (see Vayikra 7:11-12). And whence do I derive a burnt-offering? In include it, for it is brought (in fulfillment of) a vow and (as) a gift. And whence do I derive (offerings of) the first-born, the tithe, and the pesach? I include them (as bringing peace), for they are not brought for sin. And whence do I derive a sin-offering and a guilt-offering? From (the extra) "sacrifice." And whence do I derive (offerings of) fowl, meal-offerings, wine, frankincense and wood? From (the extra) "his offering" — so that all who bring an offering bring peace to the world.

1) Why mention (both) shelamim from cattle (Vayikra 3:1) and shelamim from the flock (Vayikra 3:6)? (Why not adduce one and understand the other from it?) For there obtains with cattle what does not obtain with the flock, and there obtains with the flock what does not obtain with cattle, (so that if only one were adduced, I would think it was that element which obtained with it which qualified it as shelamim.), viz.: Cattle (offerings) are (accompanied by) larger libations; flock (offerings) are (accompanied by) smaller libations (see Bamidbar 15). Flock (offerings) are abundant as communal (offerings); cattle (offerings) are (relatively) few. So that since there obtains with cattle what does not obtain with the flock, and with the flock what does not obtain with cattle, it is necessary to adduce (both) shelamim from the cattle and shelamim from the flock.