Мидраш к Вайикра 1:4

1) (Vayikra 1:2): "Speak to the children of Israel … (Vayikra 1:4) and he shall place his hand on the head of the burnt-offering" — The children of Israel perform semichah (the placing of the hands), and gentiles do not perform semichah. Now which measure is greater? That of tenufah (waving the devoted portions) or that of semichah? The measure of tenufah is greater. For tenufah obtains both with things that have a spirit of life (i.e., animals) and with things that do not have a spirit of life (e.g., first-fruits, the two breads, etc.), whereas semichah obtains only with things that have a spirit of life. If I exclude them (gentiles) from tenufah, the greater measure, (as the Torah does, indeed, exclude them), should I not exclude them from semichah, the lesser measure! (so that the exclusion verse for semichah would seem to be superfluous) Perceived thus, tenufah is (indeed) the greater measure, and semichah, the lesser. But perceived otherwise, semichah is the greater measure and tenufah, the lesser. For semichah obtains with all partners (to the offering), but not tenufah. If they (gentiles) are excluded from tenufah, the lesser measure, would I (without the verse) exclude them from semichah, the greater? So that because there obtains with tenufah what does not obtain with semichah, and with semichah, what does not obtain with tenufah, it must be written "Speak to the children of Israel, etc." — The children of Israel perform semichah, and not the gentiles.

1) "and he shall place his hand … and he shall slaughter": In the place (the azarah) where semichah is performed, shechitah is performed, and shechitah must follow immediately upon semichah. Just as semichah obtains only with those who are clean (from defilement), so, shechitah.

2) ("Speak to the sons of Israel, etc.") — the sons of Israel perform semichah, and not the daughters of Israel. R. Yossi and R. Shimon say: Women (though not obligated to do so) may perform semichah. R. Yossi said: Abba Elazar once told me: We had a calf for the peace-offerings, and we took it out to the women's quarter, where the women placed their hands upon it — not because semichah obtains with women, but for their gratification. I might think that they do not perform semichah upon burnt-offerings, which do not require tenufah, but they do perform semichah upon peace-offerings, which require tenufah; it is, therefore, written (Vayikra 1:4): "and say to them" ("b'nei Yisrael") — to include all that is mentioned in that context. Just as they do not perform semichah upon burnt-offerings, they do not perform semichah upon peace-offerings.

2 ["vesamach" ("and he shall place") is written four times: once in respect to olah, thrice in respect to shelamim (peace-offerings)] (Vayikra 1:4): "And he shall place his hand" — not the hand of his wife (i.e., women do not perform semichah); "his hand" — not the hand of his bondsman; "his hand" — not the hand of his messenger. (Vayikra 1:4): "his hand on the head" — and not on the back; "his hand on the head" — and not on the throat; "on the head" — and not on the back of the head. I would exclude all of these, but not the breast; and it would follow by kal vachomer, viz.: Now if the head, which does not require tenufah, requires semichah — the breast, which requires tenufah, should it not require semichah! It is, therefore, written "on the head" — and not on the breast.

2) "and he shall slaughter": This teaches us that shechitah is kasher with zarim (non-Cohanim), women, bondsmen, and the unclean, even with higher-order offerings, so long as the unclean do not touch the flesh. Or, perhaps only a Cohein may perform shechitah! — Now, "where are you coming from?" (i.e., What is your source?) From (Bamidbar 18:7): "And you and your sons with you shall guard your priesthood for all that pertains to the altar." I might think that this includes shechitah. But (Vayikra 1:5): "And the sons of Aaron, the Cohanim, shall present the blood, and they shall dash the blood, etc." indicates that from this point on (i.e., receiving the blood) is the mitzvah of the priesthood; but shechitah is kasher with all persons.

“You are fair, my love, like Tirtza, lovely like Jerusalem, formidable like banners” (Song of Songs 6:4).
“You are fair, my love, like Tirtza.” Rabbi Yehuda bar Simon interpreted the verse regarding offerings. “You are fair, my love, like Tirtza,” these are the offerings, as you achieve acceptance [mitratzim] with offerings, just as you say: “It will be accepted [venirtza] for him, to atone for him” (Leviticus 1:4). “Lovely like Jerusalem,” these are the consecrations in Jerusalem, just as it says: “Like the consecrated flock, like the flock of Jerusalem” (Ezekiel 36:38).
Another matter, “you are fair, my love, like Tirtza,” these are the women of the generation of the wilderness [tiran], as Rabbi said: The women of the generation of the wilderness were upright. They stood and asserted themselves and did not give their rings for the incident of the Golden Calf. They said: If the Holy One blessed be He smashed the hard idol, this soft idol, all the more so.⁶If God smashed the idols of Egypt, how much more so this golden calf. They referred to the idols of Egypt as hard because they were made from stone, which is harder than gold, or because the Egyptians worshipped Aries, the first sign of the Zodiac, which is harder to destroy than a golden calf (see Etz Yosef). “Lovely like Jerusalem,” as anyone who wants and seeks molds of Peor, he would go and find in Jerusalem; that is what is written: “And their idols from Jerusalem and from Samaria” (Isaiah 10:10).⁷The midrash means that Israel is lovely to God for distancing themselves from the idols that had become ubiquitous even in Jerusalem and Samaria (Matnot Kehuna).

(Lev. 1:1:) “Then [the Lord] called unto Moses.” From where did He call him? From the tent of meeting. May His name be blessed forever, because He left the upper world and chose to dwell below in the tabernacle out of love for Israel. Solomon said (in I Kings 8:27), “For will God really dwell on the earth; even the heavens and the heavens above the heavens cannot contain You?” Is there a potter who yearns for a clay pot, as it were? (Jer. 10:16) “For He has formed everything.” However, out of love (according to Ps. 84:3), “My soul longs for and even pines for [the courts of the Lord].” And so it says (in Lev. 1:1), “Then [the Lord] called unto Moses [and spoke unto him] from the tent of meeting.” Moses was great. See what is written (in Gen. 1:5), “And God called the light day.” There is a "calling" for the one (in Gen. 1:5), and there is a "calling" for the other (in Lev. 1:1). Who is greater, the captor or the captive? You must say, “The [captor] (captive).”¹⁵See ‘Etz Yosef here on Tan., Vayikra 1:4. Cf. Gen. R. 78:1; M. Pss. 91:6; 104:3; Sifre, Deut. 11:21 (47); also Mekhilta de Rabbi Ishmael, Neziqin 18. See what is written. “And God called the light day.” Now there is no light but Torah, as stated (in Prov. 6:23), “For the commandment is a lamp, and Torah is a light.” Moses captured the Torah, as stated (of him at Sinai in Ps. 68:19), “You ascended on high; you captured a captive.” The Holy One, blessed be He, said to him, “In this world I have made you head over all Israel; but in the world to come,¹⁶This formula normally ends a parashah. Perhaps the fact that the next section jumps to vs. 7 encourages the midrash to use the formula here. when the righteous come to receive their reward, you will come at the head of them all.” It is so stated (in Deut. 33:21), “and he came at the head of the people….”¹⁷This translation is required by the midrash.

(Lev. 1:1:) THEN <THE LORD> CALLED UNTO MOSES. From where [did he call him]?¹⁸Tanh., Lev. 1:4. From the Tent of Meeting. May his name be blessed forever, because he left the upper world and chose to dwell below in the Tabernacle out of love for Israel. Solomon said (in I Kings 8:27): FOR WILL {THE LORD} GOD REALLY DWELL ON THE EARTH? [EVEN THE HEAVENS AND THE HEAVENS ABOVE THE HEAVENS CANNOT CONTAIN YOU, HOW MUCH LESS THIS HOUSE THAT I HAVE BUILT!] Is there a potter who yearns for vessels of clay? <It is the Holy One>, as it were, (in Jer. 10:16): FOR HE HAS FORMED EVERYTHING. However, out of love (according to Ps. 84:3 [2]): MY SOUL LONGS FOR AND EVEN PINES FOR <THE COURTS OF THE LORD>…. And so it says (in Lev. 1:1): THEN <THE LORD> CALLED UNTO MOSES <AND SPOKE UNTO HIM FROM THE TENT OF MEETING>. Moses was great. See what is written (in Gen. 1:5). AND GOD CALLED THE LIGHT DAY. [There is a "calling" for the one (in Gen. 1:5), and there is a "calling" for the other (in Lev. 1:1). Who is greater, the captor or the captive? You must say: The captive.¹⁹Cf. Gen. R. 78:1; M. Pss. 91:6; 104:3; Sifre, Deut. 11:21 (47); Luke 22:27; also Mekhilta de Rabbi Ishmael, Neziqin 18. See what is written. AND GOD CALLED THE LIGHT DAY.] Now there is no light but Torah, as stated (in Prov. 6:23): FOR THE COMMANDMENT IS A LAMP, AND TORAH IS A LIGHT. Moses captured the Torah, as stated (of him at Sinai in Ps. 68:19 [18]): YOU ASCENDED ON HIGH; YOU CAPTURED [CAPTIVES…. The Holy One said to him: In this world I have made you head <over all Israel >;²⁰The bracketed words come from the traditional Tanh., Lev. 1:4. but in the world to come,²¹This formula normally ends a parashah. Perhaps the fact that the next section jumps to vs. 7 encourages the midrash to use the formula here. when the righteous come to receive their reward, you will come at the head of them all. It is so stated (in Deut. 33:21): AND HE CAME AT THE HEAD OF THE PEOPLE….²²This translation is required by the midrash.

6) sarua: an animal whose thigh has come out of joint. "and kalut": one whose hooves are fused (and not split), as those of an ass. "a gift you may make it": For Temple maintenance. And whence is a vow derived (as similarly permissible)? From "and as a vow." I might think (that it is permissible) even for the altar (i.e., as an offering); it is, therefore, written "it shall not be accepted." This tells me only of a vow. Whence do I derive the same for a gift? (— It is understood as if it were written) "and as a vow and as a gift (for the altar) it will not be received." Rebbi says: It is derived from its context (that altar offerings are being referred to), it being written "and as a vow it shall not be accepted." And which holy thin effects acceptance? The altar (offerings), as it is written (in that context, Vayikra 1:4, "and it shall effect acceptance for him and make atonement for him.")

8) (Vayikra 1:4): "venirtzah lo" ("and it shall be acceptable for him"): We are hereby taught that the L–rd is conciliated with him (meratzeh lo). For which things (i.e., transgressions) is the L–rd conciliated with him"? If you say for things which incur death by beth-din, death at the hands of Heaven, kareth at the hands of heaven, forty stripes, sin-offerings, and guilt-offerings — these punishments are stipulated (i.e., irrevocable). For what, then, is the L–rd conciliated with him" For (transgression of) positive commandments and of negative commandments linked to positive commandments, (where stripes are not administered). R. Shimon says: "and it shall be acceptable for him": for him, and not for his offering — Even if he did not perform semichah, his offering conciliates for him.

9) "and it shall be acceptable for him to make atonement for him" — with that which effects atonement. And what is it that effects atonement? The blood, as it is written (Vayikra 17:11): "For it is the blood which atones for the soul." This tells me only (of atonement being effected by) the blood of a clean (i.e., undefiled) animal. Whence is it derived (that atonement is likewise effected by) the blood of an unclean animal? When it is written (Shemoth 28:38): "And Aaron shall atone (by means of the headplate [the tzitz] for the sin of the holy things," which sin does he atone for? If that of piggul (abuse of offerings), it is stated in that regard (Shemoth 7:18): "It (the offering) shall not be credited to him." If that of nothar (left-over offerings), it is stated in that regard (Shemoth 7:18): "It shall not be accepted." Which sin does he atone for? That of tumah (defilement), whose like (i.e., tumah) was permitted in a communal offering.

10) This tells me [(that the tzitz conciliates)] only in respect to the blood. Whence do we derive the same for the fistful, the frankincense, the meal-offering of the Cohanim, the meal-offering of the anointed high-priest, and the libation meal-offering? (that if they were offered in a state of uncleanliness, the tzitz conciliates) From (Shemoth, Ibid.): "for all the gifts of their consecrations." This tells me only of men. Whence is it derived that the same applies with women? It tells me only of Israelites. Whence is it derived that the same applies with proselytes and with bondsmen? It is, therefore, written — in addition — "which they shall consecrate." Since we find that only the blood effects atonement, what is the intent of "And he shall place his hand … and it shall be acceptable"? To teach us that if he treated semichah lightly (and did not perform it), it is as if there were no atonement. R. Shimon says (Ibid.): "to make atonement alav" (lit., "upon him"). What is "upon him" (i.e., if he said: "A burnt-offering upon me"), he must make restitution (if it died or were stolen). And, what is not "upon him" (i.e., if he said: "Let this be a burnt-offering"), he need not make restitution.

(Numb. 2:2:) “Each with his standard, under the banners for their fathers' house.” [This text is related] (to Job 36:3), “I will fetch my knowledge from afar, and justify my maker.” It was only necessary to say, "under the banners shall the Children of Israel camp.⁵⁵Numb. R. 2:8. Then what is the significance of saying (in Numb. 2:2), “under the banners [for their fathers' house].” Simply that when our father Jacob departed from this world, he said to them (in Gen. 47:30), “When I sleep with my ancestors, you are to take me up from Egypt and bury me in their grave.” He went around to all his sons, blessed them, and gave them a charge. He said to them, “When you take me, you are to take me with reverence and honor. Let no other person, neither one of the Egyptians nor one of your children, touch my bier, because there are some among them who have taken [wives] from the daughters of Canaan.⁵⁶Cf. Gen. R. 84:21; PRK 39, according to which there was no such intermarriage. And so it says (in Gen. 50:12-13), “So his children did for him just as he had commanded them. And his children brought him up to the land of Canaan.” His children, but not his grandchildren (who were forbidden to touch the bier)! How did he charge them? He said to them, “Judah, Issachar, and Zebulun shall carry my bier on the East; Reuben, Simeon, and Gad, on the South; Ephraim, Manasseh, and Benjamin, on the West; Dan, Asher, and Naphtali, on the North. Joseph is not to carry [at all], because he is a king; and you must impart honor to him. Nor is Levi to carry. Why? Because he will carry the ark (aron), and whoever carries the ark of the One who lives forever is not to carry a coffin (aron) of the dead. If you do this and carry my bier, just as I have charged you, the Holy One, blessed be He, is going to have you encamp by the various standards.” When he passed away, they carried him just as he had charged them. It is so stated (in Gen. 50:12), “So his children did for him just as he had commanded them.” What is written next (in vs. 13)? “And his children brought him up to the land of Canaan.” When Israel went forth from Egypt, the Holy One, blessed be He, said, “Now is the time for them to make standards, just as their father had proclaimed to them that they were going to make standards.” Immediately the Holy One, blessed be He, said to Moses, “Make those standards for my name.” Immediately Moses began to be concerned. He said, “There is going to be dissension among the tribes. If I tell the tribe of Judah to encamp in the East, they will say, ‘It is impossible for us to encamp anywhere but in the South.’ And so each and every tribe [would act] like that one.” The Holy One, blessed be He, said to him, “What concern is that to you? They do not need you in this matter. They will recognize their dwellings by themselves. Why? Because their father's will was in their hand on how to encamp by the standards. I am not establishing something new. They already have their father's arrangements⁵⁷Gk.: taxeis. in their hands. Just as they have taken positions around his bier, so let them take positions around the tabernacle.” Where is it shown? Where it is stated (in Numb. 2:2), “Each with his standard, under the banners [for their fathers' house].” How were they encamped? The Levites camped around the tabernacle of witness, with Moses, Aaron, and his children on the East.⁵⁸See Numb. R. 2:10. It is so stated (in Numb. 3:38), “Those who camped before the tabernacle, in front before the tent of meeting to the East, were Moses, Aaron, and his children.” And adjacent to them were Judah, Issachar, and Zebulun. Hence they said, “Fortunate is the righteous person and fortunate are his neighbors.”⁵⁹Suk. 56b. See below, Numb. 5:8. This refers to the three tribes (rt.: shbt) which were adjacent to Moses and Aaron.⁶⁰Gen. R. 3:13; Numb. R. 3:12. They became great in the Torah, as stated (in Gen. 49:10), “The scepter (shbt) shall not depart from Judah, nor the inscriber from between his feet.” In the case of Issachar it is written, (in I Chron. 12:33), “And from the Children of Issachar, those who had an understanding of the times,⁶¹The midrash regards UNDERSTANDING as synonymous with Torah. to know what Israel should do; their heads numbered two hundred and all their kindred under their command ('al pihem),” because they harmonize law (halakhah) at their command ('al pihem). [Of Zebulun it is written] (in Jud. 5:14), “and from Zebulun those who wield the scribal pen.” Because they were neighbors [of Torah, embodied by Moses] they all became children of Torah (i.e., Torah scholars). Now on the South were the Children of Kohath (ben Levi), and adjacent to them were Reuben, Simeon, and Gad. Hence they say, “Woe to the wicked person; and woe to his neighbor.”⁶²Suk. 56b; Numb. R. 18:5; ARN, A, 9:1; see Avot 1:7. These are the three tribes which were neighbors of Korah (the grandson of Kohath) and his community in the South. These were destroyed with him in his dissension (as stated in Numb. 16:32), “And the earth opened its mouth and swallowed them, their households, every person that belonged to Korah, and their property.” On the West were the Children of Gershom (i.e., Gershon ben Levi), with Ephraim, Manasseh, and Benjamin being adjacent to them. And on the North were the Children of Merari (ben Levi), with Dan, Naphtali, and Asher being adjacent to them. Seven clouds of glory were surrounding them, and this was their [method] of travel: There was a sign⁶³Gk.: semeion. for Moses in the cloud when it departed. When it departed, he would say (in Numb. 10:35), “Rise up, O Lord, and may Your enemies be scattered.” Then the cloud would depart. When the cloud departed, they all prepared to travel and put away their implements. Whoever had a domestic beast put them on it; and if [a person] had none, the cloud took the remainder. When they were settled, they blew the trumpets. Then Judah and its standard moved out, first its prince and his tribe after him.⁶⁴CF. Numb. R. 2:7. And as signs for each and every prince there was a flag.⁶⁵Lat. (from the Punic): mappa And from them the empire learned to make a flag. There was also a color for each and every flag, like the color of the precious stones which were on the heart of Aaron. Each and every tribe had its flag dyed like the color of its stone. Then over them were the clouds. Until they were settled, they blew the trumpets. They traveled, and likewise the clouds [traveled over them]. Moreover, something like a kind of beam came out of the cloud, so that they would know in which direction they would be traveling. So was the journey of each and every standard. [When] they finished going to where it wanted them to camp, [since] that cloud which appeared like a kind of beam had, as it were, been traveling independently, they knew that they would camp in that place. [When] clouds of glory stood still for them, they began putting [things] away in their tents where they were to rest. Then the cloud which was over the tabernacle, moved over the camp of the Levites in the middle of the camps. First it stood still. When it stood still, the Children of Kohath and the Children of Levi set up the tabernacle in the presence of all the camps before they came, as stated (in Numb. 10:21), “And they would set up the tabernacle before they came.” When they had set up the tabernacle, each and every one set up [camp] in his [proper] place. Then the clouds of glory stood over them. This was grandeur in the hands of Moses, for the cloud of the glorious Divine Presence did not come down to the tabernacle, until Moses had said (in Numb. 10:36), “Return, O Lord, to the myriad thousands of Israel.” Then the clouds of glory encompassed them. Moreover, the holy spirit says through Solomon (in Cant. 6:4), “You are as beautiful my darling, as (ke) tirzah.” What is the meaning of “ketirzah (ktrtsh, rt.: rtsh)?” That I am pleasing (mtrtsh, rt.: rtsh) to you.⁶⁶Numb. R. 2:5. Another interpretation (of Cant. 6:4), “Ketirzah" (rt.: rtsh) [means] just as you are pleasing (rt.: rtsh) to Me in the sacrifices. Thus it is stated (in Lev. 1:4), “And it shall be pleasing (rt.: rtsh) for Him to atone for him.” (Cant. 6:4, cont.,) “As comely as Jerusalem (yrushlym),” [means] like these ministering angels, in that they feared (rt.: yr') [Me] and were reconciled (rt.: shlm) to Me. (Ibid., cont.,) “Awesome as [hosts] with standards,” like the standards which I gave you. So when David sees [them], he says (in Ps. 147:20), “He has not done so for any nation,” only for it.

Another interpretation (of Cant. 6:4). AS TIRZAH (rt.: RTsH) <means> just as you are pleasing (rt.: RTsH) to me in the sacrifices. Thus it is stated (in Lev. 1:4): AND IT SHALL BE PLEASING (rt.: RTsH) FOR HIM TO ATONE FOR HIM. (Cant. 6:4, cont.:) AS COMELY AS JERUSALEM (YRUShLYM) <means> like these ministering Angels, in that they feared (rt.: YR') <me> and were reconciled (rt.: ShLM) to me. (Ibid., cont.:) AWESOME AS <HOSTS> WITH STANDARDS, like the standards which I gave you. So when David sees <them>, he says (in Ps. 147:20): HE HAS NOT DONE SO FOR ANY NATION, only for his people.

R. Nehemiah held: Punishment is desirable, for just as sacrifices are a means of atonement, so is chastisement. Concerning sacrifice it is written: And it shall be accepted for him (Lev. 1:4), and about punishment it is stated: And they shall be paid the punishment of their iniquity (ibid. 26:43). The fact is that punishment is more important (for atonement) than sacrifice. For sacrifices involve property, while punishment involves the body. Thus it says: Skin for skin, yea, all that a man hath will he give for his life (Job. 2:4).

R. Nechemiah says: Beloved are afflictions. For just as sacrifices reconcile (man with G-d), so, afflictions. Sacrifices — (Vayikra 1:4) "And it (the offering) shall be accepted for him." Afflictions — (Ibid. 26:43) "and they (i.e., their afflictions) will effect reconciliation (with G-d) for their sins." And, what is more, afflictions (in this regard) are more potent than sacrifices, the latter being a function (only) of their wealth; the former, of their bodies. And thus is it written (Iyyov 2:4) "Skin for skin, and all that a man has will he give for his life." Once, R. Eliezer was ill, and there came to visit him R. Tarfon, R. Yehoshua, R. Eliezer b. Azaryah, and R. Akiva. R. Tarfon opened: "Rebbi, you are more beloved by Israel than the solar orb. For the solar orb gives light only in this world, and you give light both in this world and the world to come." R. Yehoshua: "You are more beloved by Israel than the rains. For the rains give life only in this world, and you give us life in this world and the world to come." R. Elazar b. Azaryah: "You are more beloved by Israel than father and mother. For father and mother bring a man to this world, and you bring us to this world and to the world to come." R. Akiva: "Rebbi, afflictions are beloved" — whereupon R. Eliezer said to his disciples: "Support me, and let me hear the words of Akiva, my disciple." R. Eliezer sat up and said: "Say on, Akiva."

H' has chastised me greatly. Chastisements are to be loved, because they please (martzin) like sacrifices. For of sacrifices [Scripture] says: "that it may be pleasing (nirtzah) in his behalf, to atone for him." (Lev. 1:4) And of chastisements it is written: "as a father is pleased with (yirtzeh) the son." (Prov. 3:12) Another interpretation: Chastisements are to be loved, because they are more pleasing than sacrifices. Sin offerings and guilt offerings atone only for that [particular] transgression, as it is said: "that it may be pleasing (nirtzah) in his behalf, to atone for him." (Lev. 1:4) But chastisements atone for all [sins]. That is, H' has chastised me greatly [for all my sins, so my atonement is complete].