Midrash sobre Êxodo 29:27

1) Or, (this binyan av) adduces (the tenufah-haramah identity) only for what is similar to it (the miluim [investiture] ram [viz.: Shemoth 29:27]). (That is,) just as this (investiture offering) is a sturdy, two-year-old ram and requires bread, so (the binyan av applies only to a thanksgiving ram [similar to the miluim ram]), sturdy, two years old, and requiring bread. Whence do I derive (that it applies also to an offering that is) "sturdy" and does not require bread (i.e., a peace-offering ram); to one that is "soft" and requires bread (i.e., a one-year-old thanksgiving lamb); and to one that is soft and does not require bread (a peace-offering lamb)? — until you include "cattle, lambs, and goats" (that obtained at the miluim)? From (Shemoth 29:28): "For it is terumah and terumah shall it be from the children of Israel from the sacrifices of their peace-offerings, their terumah to the L–rd" — to include all of them (in the tenufah-haramah identity).

3) How does he execute (tenufah)? He (a Cohein) brings the fats (from the slaughtering site) to the hand of the owner, the two kidneys and the lobe of the liver above them, and the breast and shok above them. and if there were bread (as in the terumah of the thanksgiving loaves and the ram of the Nazirite and of the miluim), he places the bread above them.) And he (a second Cohein, places his hand under the hand of the owner and) brings it forward and back, and up and down, as it is written (Shemoth 24:27): "which was waved and which was lifted." Tenufah was in the east (of the altar), and hagashah (presentation at the corner of the altar, in the instance of the meal-offering of the omer and the meal-offering of rancor) in the west. Tenufah preceded hagashah (viz. Bamidbar 5:25). "before the L–rd" — in the east.

11) We have (thus) learned that they all require tenufah. Whence do we derive the same for terumah (lifting up and down)? From "the shok (from knee to thigh) of terumah." This tells me only of the shok for lifting and all for tenufah. Whence do I derive that what applies to the one applies to the others? From (Shemoth 29:27): "And you shall consecrate the breast of waving and the shok of lifting, which was waved and which was lifted." Let it not be written "which was waved and it was lifted." (i.e., it sounds redundant). But it is (written as) a binyan av (see Hermeneutical Principle 13) — whatever requires tenufah (waving) requires haramah (lifting) and whatever requires haramah requires tenufah.

(Numb. 4:18:) “Do not cut off.” This text is related (to Ps. 33:18), “Behold, the eye of the Lord is on those who fear Him….” The text speaks along many lines of thought.¹²¹Shittim. For this use of the word, Buber, n. 209, cites Lev. R. 34:8. For the other interpretations, see above, Gen. 6:5. For what we need, however, it is speaking about the tribe of Levi.¹²²Numb. R. 5:1. And where is it shown? Where the tribe of Levi is called those who fear the Lord, as stated (in Mal. 2:5), “and I gave them (i.e., life and peace) as well as fear, and he feared Me.” (Ps. 33:19) “On those who wait for His steadfast love,” because they are always waiting for the name of the Holy One, blessed be He. (Ps. 33:19:) “To deliver their soul from death and to keep them alive in famine,” through the twenty-four gifts which the Holy One, blessed be He, has given them.¹²³THal. 2:7-9; BQ 110b (bar.); Hul. 133b (bar.); cf. Hal. 4:9. These are them: ten in the sanctuary, ten within the borders, and four in Jerusalem. The ten in the sanctuary: the sin offering (Lev. 6:17-23; Zev. 5:3), the guilt offering (Lev. 5:14-16, 20-26; 19:20-22; Zev. 5:5), the peace sacrifices and the community peace sacrifices (Lev. 23:19-20; Zev. 5:5), the sin offering of a fowl (Lev. 5:8), the guilt offering for a doubtful sin (Lev. 5:17-19; Zev. 5:5), the leper's log of oil (Lev. 14:12), the two loaves (Lev. 23:17), the shewbread (Exod. 25:30; Lev. 24:5-9), the remnant of the omer (Lev. 23:10-12; Men. 10:4), and the remainder of the meal offering (Lev. 2:3).
The ten within the borders: the terumah (Numb. 18:12), the terumah of the tithe (Numb. 18:25-29), the hallah (Numb. 15:18-21), the first of the shorn wool (Deut. 18:4), the shoulder, the cheeks, and the stomach (Deut. 18:3), the redemption of the [first-born] son (Numb. 18:15-16), [the redemption of] a firstling ass (Exod. 13:13), [the payment for] the robbery of a proselyte (Thal. 2:9; Bq 110b; Hul. 133b), things consecrated (Numb. 18:14; Bik. 3:12), and a field of possession (Lev. 27:16-21)
The four in Jerusalem: the firstlings [of animals] (Numb. 18:17-18), the first fruits (Exod. 23:19; Numb. 18:13; Hal. 4:9), the priest's share from the thank-offering ram and from the nazarite ram, the breast of the peace offerings, and the thigh (Exod. 29:27-28; Lev. 7:12-14; 31-34; 10:14-15; Numb. 6:13-20; 18:18), and skins of [burnt, sin, and guilt] offerings (Lev. 7:8; Zev. 12:3)
Behold, these are twenty-four gifts. Ergo (in Ps. 33:19), “and to keep them alive in famine. (Numb. 4:18) “Do not cut off [the tribe of the Kohathite families from the Levites].” The Holy One, blessed be He, foresaw that Korah was going to arise and disagree about the priesthood.¹²⁴Cf. Numb. R. 5:5. The Holy One, blessed be He, said. “I will not destroy the Levites because of Korah.” (Numb. 4:18:) “Do not cut off [the tribe of the Kohathite families from the Levites].” This text is related (to Is. 48:9), “For the sake of My name I will delay My anger, and for My praise I will hold back for you so as not to cut you off.” To what is the matter comparable?¹²⁵Numb. R. 5:6. To a king who had a son that was associated with bandits;¹²⁶Gk.: lestai. and when they were captured, his son was captured with them. The king said, “What shall I do? Shall I execute the robbers? Possibly my son is with them. Instead, for the sake of my son, I will exonerate them for now.” Similarly, the Levites carried the tabernacle. Thus it is stated (in Numb. 7:9), “But to the Children of Kohath he gave no [wagons], because they had the service of the holy.” When the Holy One, blessed be He, saw that Korah and his assembly were going to be opposed to Moses and Aaron, the Holy One, blessed be He, said, “What shall I do with these? To kill them in the desert is not possible.” Why? Because the Holy One, blessed be He, had taken half of His name and bestowed it upon them, the yh (of yhwh) in the Kohathite (hqhty in Numb. 4:18).¹²⁷Numb. R. 5:6, and Yalqut Shim‘oni, Is. 48:9, 326 (466) add that the letters from the divine name appear at the end and the beginning of HQHTY, and Numb. R. explains further that the Holy One added the definite article (H) to the name, Kohathite, for this very reason. It therefore says (in Is. 48:9), “For the sake of My name I will delay¹²⁸Literally: LENGTHEN. This verb may have suggested that the Holy One deliberately lengthened the name, Kohathite, with the addition of the article. My anger….”

The firstlings <of animals> (Numb. 18:17-18),
The first fruits (Exod. 23:19; Numb. 18:13; Hal. 4:9),
The priest's share from the thank-offering ram and from the Nazarite ram, the breast of the peace offerings, and the thigh (Exod. 29:27-28; Lev. 7:12-14; 31-34; 10:14-15; Numb. 6:13-20; 18:18), and
Skins of <burnt, sin, and guilt> offerings (Lev. 7:8; Zev. 12:3)

(Bamidbar 6:20) "And the Cohein shall lift them, a lifting before the L-rd": back and forth and up and down, as it is written (Shemot 29:27) "which was waved and which was lifted." Lifting is being compared to waving. Just as waving is back and forth, so, lifting; and just as lifting is up and down, so, waving — whence they ruled: the mitzvah of waving — back and forth, up and down. (Ibid.) "before the L-rd": in the east. For wherever "before the L-rd" is written, in the east is understood unless it is specified otherwise. "It is holy to the Cohein, in addition to the breast of waving and the thigh of lifting": Why is this stated? (i.e., it is already written [Vayikra 7:34]) "For the breast of waving, etc.") For in "For the breast of waving and the thigh of the lifting have I taken from the children of Israel from their peace-offerings," the peace-offerings of the Nazirite are also subsumed, and Scripture (here) removed them from their context for the ram's shoulder requirement. This tells me only of the latter. Whence do I derive (the same for) the breast and the thigh? It follows a fortiori, viz.: If individual peace-offerings, which do not require the giving (to the Cohein) of the shoulder, do require the (giving of) breast and thigh, then the Nazirite peace-offerings, which do require the giving of the shoulder, how much more so do they require the giving of breast and thigh! Now if I can derive this a fortiori, why need it be written (Ibid.) "It (the shoulder) is holy to the Cohein, in addition to the breast of waving and the thigh of lifting"? We are hereby apprised that every thing (in this instance, Nazirite peace-offerings) which was included in a general formulation and departed from that formulation for the sake of a new learning (in this instance, the giving of the shoulder) may not be returned to its general formulation until Scripture explicitly does so.