דַּבֵּר֮ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ אִ֣ישׁ אֽוֹ־אִשָּׁ֗ה כִּ֤י יַעֲשׂוּ֙ מִכָּל־חַטֹּ֣את הָֽאָדָ֔ם לִמְעֹ֥ל מַ֖עַל בַּיהוָ֑ה וְאָֽשְׁמָ֖ה הַנֶּ֥פֶשׁ הַהִֽוא׃
רעד צו די קינדער פֿון ישׂראל: אַ מאַן אָדער אַ פֿרױ, אַז זײ װעלן באַגײן עפּעס אַ מענטשלעכע זינד, צו פֿעלשן אַ פֿעלשונג אָן גאָט, און יענע זעל װעט זיך פֿאַרשולדיקן,
Midrash Tanchuma Buber
(Lev. 19:2:) SPEAK UNTO THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL. What reason did he have to speak this parashah in an assembly?9Tanh., Lev. 7:3; Lev. R. 24:5. Why did he not say: SPEAK UNTO THE CHILDREN OF ISRAEL, as in the rest of the parashiot,10I.e., in Exod. 14:2, 15; 25:2; 31:13 Lev. 1:2; 4:2; 7:23, 29; 12:2; 15:2; 18:2; 23:2, 10, 24, 34; 25:2; 27:2; Numb. 5:6, 12; 6:2; 9:10; 15:2, 18, 38; 17:17 (2); 19:2; 33:51; 35:10. rather than < SPEAK > UNTO THE WHOLE CONGREGATION < OF THE CHILDREN OF ISRAEL >? Because all of the < Ten > Commandments are included within it. How?
Midrash Tanchuma
(Lev. 19:2:) “Speak unto the whole congregation of the Children of Israel, and say unto them, ‘You shall be holy.’” What reason did He have to speak this parashah in an assembly?5 Lev. 7:3; Lev. R. 24:5. Why did He not say, “Speak unto the Children of Israel,” as in the rest of the parashiot,6I.e., in Exod. 14:2, 15; 25:2; 31:13 Lev. 1:2; 4:2; 7:23, 29; 12:2; 15:2; 18:2; 23:2, 10, 24, 34; 25:2; 27:2; Numb. 5:6, 12; 6:2; 9:10; 15:2, 18, 38; 17:17; 19:2; 33:51; 35:10. rather than “[Speak] unto the whole congregation of the Children of Israel?” Because all of the [ten] commandments are included within it. How? In the commandments it is written (in Exod. 20:2 = Deut. 5:6), “I [am] the Lord your God”; and here (in Lev. 19:2), “I [am] the Lord your God.” In the commandments it is written (in Exod. 20:3 = Deut. 5:7), “You shall have no [other gods beside Me]”; and here (in Lev. 19:4), “Do not turn unto idols.” In the commandments it is written (in Exod. 20:7 = Deut. 5:11), “You shall not take [the name of the Lord your God in vain]”; and here (in Lev. 19:12), “You shall not swear falsely by My name.” In the commandments it is written (Deut. 5:12), “Guard the Sabbath day”; and here it is written (in Lev. 19:3), “You shall keep My Sabbaths.” In the commandments it is written (in Exod. 20:12 = Deut. 5:16), “Honor your father and your mother”; and here it is written (in Lev. 19:3, cont.), “you each shall fear his mother and his father.” In the commandments it is written (in Exod. 20:13 = Deut. 5:17), “You shall not murder”; and here it is written (in Lev. 19:16), “you shall not stand over the blood of your neighbor.” in the commandments it is written (in Exod. 20:13 = Deut. 5:17), “you shall not commit adultery”; and here it is written (in Lev. 19:2), “You shall be holy.“ In the commandments it is written (in Exod. 20:13 = Deut. 5:17), “you shall not stea”l; and here it is written (in Lev. 19:11), “You shall not steal.” In the commandments it is written (in Exod. 20:13 = Deut. 5:17), “you shall not bear [false witness against your neighbor]”; and here it is written (in Lev. 19:16), “You shall not go around as a slanderer among your people.” In the commandments it is written (in Exod. 20:14 = Deut. 5:18), “You shall not covet”; and here it is written (in Lev. 19:13), “You shall not oppress your neighbor, and you shall not rob him.” Here all of the [ten] commandments are included within [it]. It is therefore stated (in Lev. 19:2), “Speak unto the whole congregation [of the Children of Israel].”
Bamidbar Rabbah
“Speak to the children of Israel: A man or woman, when they will perform any sin of a person, to commit a trespass against the Lord, and that individual shall be guilty” (Numbers 5:6).
“A man or woman, when they will perform any sin…” – Rabbi Abbahu says: “Those who dwell in His shadow will return” (Hosea 14:8) – these are the proselytes, who come and take refuge in the shadow of the Holy One blessed be He. “They will give life to grain” (Hosea 14:8) – in the Talmud;1The midrash interprets the verse to mean, “they will be given life through grain,” and understands “grain” as an allusion to the Talmud (Etz Yosef). Just as grain nourishes the body, the Talmud nourishes the soul (Maharzu). “and will blossom like the vine” (Hosea 14:8) – in aggada.2Aggada is considered sweet like wine. “Their repute is like the wine of Lebanon” (Hosea 14:8) – the Holy One blessed be He said: The names of the proselytes are dear to me like the wine that is poured as a libation upon the altar. Why does He call it3The Temple. Lebanon? It is because it whitens [malbin] the sins of Israel like snow, as it is stated: “[Let us go now and reason together, says the Lord;] if your sins will be like scarlet, [they will be whitened as snow]” (Isaiah 1:18).
Rabbi Shimon ben Yoḥai says: It is because all the hearts [halevavot] are joyous in it. That is what is written: “Beautiful in its view, joy of all the world” (Psalms 48:3). The Rabbis say: It is after: “My eyes and My heart [velibi] will be there always.” (I Kings 9:3).
Another matter: “[Those who dwell in His shadow4This is interpreted as referring to proselytes. See Vayikra Rabba 1:2. will return] They will give life to grain” (Hosea 14:8) – they [the proselytes] will become of primary importance like Israel, just as it says: “The grain of the young men” (Zechariah 9:17).5Just as Israel are called grain in Zechariah, similarly the proselytes are called grain in the verse in Hosea. “And will blossom like the vine” (Hosea 14:8) – like Israel, just as it says: “You transported a vine from Egypt” (Psalms 80:9).
Likewise, you find that just as a portion is written in the Torah regarding an Israelite and his counterpart, if he commits a trespass against him, he incurs liability to bring an offering, as it is stated: “A person who shall sin, and commit a trespass [against the Lord, and lies to his counterpart]” (Leviticus 5:21); so, the Holy One blessed be He wrote a portion in the Torah regarding an Israelite and the proselytes, that if a person of Israel robs a proselyte, his legal status is like one who robs an Israelite. You find that sin is written regarding this one: “a person who shall sin,” and sin is written regarding one who robs a proselyte: “Any sin of a person.” Regarding this one, it is written: “And commit a trespass against the Lord,” and regarding that one, it is written: “To commit a trespass against the Lord.” Regarding this one, it is written: "It shall be when he will sin and is guilty” (Leviticus 5:23), and regarding the proselyte, it is written: “And that individual shall be guilty.” Regarding this one, it is written: “He shall repay its principal” (Leviticus 5:24), and regarding the proselyte, it is written: “He shall make restitution for his guilt in its principal” (Numbers 5:7). Regarding this one, it is written: “He shall add its one-fifth to it” (Leviticus 5:24), and regarding the proselyte, it is written: “He shall add its one-fifth to it” (Numbers 5:7). Regarding this one, it is written: “He shall bring his guilt offering to the Lord” (Leviticus 5:25), and regarding robbery from a proselyte, it is written: “Besides the ram of atonement” (Numbers 5:8). We have learned that the proselytes are of primary importance like Israel. That is, “they will give life to grain and will blossom [like the vine]” (Hosea 14:8).
“A man or woman, when they will perform any sin…” – Rabbi Abbahu says: “Those who dwell in His shadow will return” (Hosea 14:8) – these are the proselytes, who come and take refuge in the shadow of the Holy One blessed be He. “They will give life to grain” (Hosea 14:8) – in the Talmud;1The midrash interprets the verse to mean, “they will be given life through grain,” and understands “grain” as an allusion to the Talmud (Etz Yosef). Just as grain nourishes the body, the Talmud nourishes the soul (Maharzu). “and will blossom like the vine” (Hosea 14:8) – in aggada.2Aggada is considered sweet like wine. “Their repute is like the wine of Lebanon” (Hosea 14:8) – the Holy One blessed be He said: The names of the proselytes are dear to me like the wine that is poured as a libation upon the altar. Why does He call it3The Temple. Lebanon? It is because it whitens [malbin] the sins of Israel like snow, as it is stated: “[Let us go now and reason together, says the Lord;] if your sins will be like scarlet, [they will be whitened as snow]” (Isaiah 1:18).
Rabbi Shimon ben Yoḥai says: It is because all the hearts [halevavot] are joyous in it. That is what is written: “Beautiful in its view, joy of all the world” (Psalms 48:3). The Rabbis say: It is after: “My eyes and My heart [velibi] will be there always.” (I Kings 9:3).
Another matter: “[Those who dwell in His shadow4This is interpreted as referring to proselytes. See Vayikra Rabba 1:2. will return] They will give life to grain” (Hosea 14:8) – they [the proselytes] will become of primary importance like Israel, just as it says: “The grain of the young men” (Zechariah 9:17).5Just as Israel are called grain in Zechariah, similarly the proselytes are called grain in the verse in Hosea. “And will blossom like the vine” (Hosea 14:8) – like Israel, just as it says: “You transported a vine from Egypt” (Psalms 80:9).
Likewise, you find that just as a portion is written in the Torah regarding an Israelite and his counterpart, if he commits a trespass against him, he incurs liability to bring an offering, as it is stated: “A person who shall sin, and commit a trespass [against the Lord, and lies to his counterpart]” (Leviticus 5:21); so, the Holy One blessed be He wrote a portion in the Torah regarding an Israelite and the proselytes, that if a person of Israel robs a proselyte, his legal status is like one who robs an Israelite. You find that sin is written regarding this one: “a person who shall sin,” and sin is written regarding one who robs a proselyte: “Any sin of a person.” Regarding this one, it is written: “And commit a trespass against the Lord,” and regarding that one, it is written: “To commit a trespass against the Lord.” Regarding this one, it is written: "It shall be when he will sin and is guilty” (Leviticus 5:23), and regarding the proselyte, it is written: “And that individual shall be guilty.” Regarding this one, it is written: “He shall repay its principal” (Leviticus 5:24), and regarding the proselyte, it is written: “He shall make restitution for his guilt in its principal” (Numbers 5:7). Regarding this one, it is written: “He shall add its one-fifth to it” (Leviticus 5:24), and regarding the proselyte, it is written: “He shall add its one-fifth to it” (Numbers 5:7). Regarding this one, it is written: “He shall bring his guilt offering to the Lord” (Leviticus 5:25), and regarding robbery from a proselyte, it is written: “Besides the ram of atonement” (Numbers 5:8). We have learned that the proselytes are of primary importance like Israel. That is, “they will give life to grain and will blossom [like the vine]” (Hosea 14:8).