ויקרא רבה 3

נֶפֶשׁ כִּי תַקְרִיב מִנְחָה, רַבִּי יִצְחָק פָּתַח (קהלת ד, ו): טוֹב מְלֹא כַף נָחַת מִמְּלֹא חָפְנַיִם עָמָל וּרְעוּת רוּחַ, טוֹב מִי שֶׁשּׁוֹנֶה שְׁנֵי סְדָרִים וְרָגִיל בָּהֶם מִמִּי שֶׁשּׁוֹנֶה הֲלָכוֹת וְאֵינוֹ רָגִיל בָּהֶם, אֶלָּא וּרְעוּת רוּחַ רְעוּתֵיהּ דְּמִתְקְרֵי בַּר הִלְכָן. טוֹב מִי שֶׁשּׁוֹנֶה הֲלָכוֹת וְרָגִיל בָּהֶם מִמִּי שֶׁהוּא שׁוֹנֶה הֲלָכוֹת וּמִדּוֹת וְאֵינוֹ רָגִיל בָּהֶם, אֶלָא וּרְעוּת רוּחַ רְעוּתֵיהּ דְּמִתְקְרֵי בַּר מְכִילָאן. טוֹב מִי שֶׁהוּא שׁוֹנֶה הֲלָכוֹת וּמִדּוֹת וְרָגִיל בָּהֶם מִמִּי שֶׁהוּא שׁוֹנֶה הֲלָכוֹת וּמִדּוֹת וְתַלְמוּד וְאֵינוֹ רָגִיל בָּהֶם, אֶלָּא וּרְעוּת רוּחַ, רְעוּתֵיהּ דְּמִתְקְרֵי בַּר אוּלְפָן. טוֹב מִי שֶׁיֵּשׁ לוֹ עֲשָׂרָה זְהוּבִים וְנוֹשֵׂא וְנוֹתֵן וּמִתְפַּרְנֵס בָּהֶן מִמִּי שֶׁהוֹלֵךְ וְלֹוֶה בְּרִבִּית, בְּמַתְלָא אָמְרִין דְּיוֹזִיף בְּרִיבִּיתֵיהּ מְאַבֵּד דִּילֵיהּ וּדְלָא דִילֵיהּ, אֶלָּא וּרְעוּת רוּחַ, רְעוּתֵיהּ דְּמִתְקְרֵי פְּרַגְמַטְיוֹטָא. טוֹב מִי שֶׁהוֹלֵךְ וּפוֹעֵל וְעוֹשֶׂה צְדָקָה מִשֶּׁלּוֹ מִמִּי שֶׁהוֹלֵךְ וְגוֹזֵל וְחוֹמֵס וְנוֹתֵן צְדָקָה מִשֶּׁל אֲחֵרִים, בְּמַתְלָא אָמְרִין גָּיְיפָא בְּחִזּוּרִין וּמְפַלְגָא לְבִישָׁא, אֶלָּא וּרְעוּת רוּחַ רְעוּתֵיהּ דְּמִתְקְרֵי בַּר מִצְוָתָא. טוֹב מִי שֶׁיֵּשׁ לוֹ גִּנָּה וּמְזַבְּלָהּ וּמְעַדְרָהּ וּמִתְפַּרְנֵס מִמֶּנָּהּ מִמִּי שֶׁהוּא נוֹטֵל גִּנּוֹת שֶׁל אֲחֵרִים בְּמֶחֱצָה, בְּמַתְלָא אָמְרִין דַּאֲגַר גִּנָּה אָכֵל צִפֳּרִין, דַּאֲגַר גִּנִּין צִפֳּרִין אָכְלִין לֵיהּ, אֶלָּא וּרְעוּת רוּחַ, רְעוּתֵיהּ דְּאִתְקְרֵי מָרֵי אַסִיאָן. אָמַר רַבִּי בֶּרֶכְיָה טוֹבָה דְרִיסָה אַחַת שֶׁדָּרַס הַקָּדוֹשׁ בָּרוּךְ הוּא בְּמִצְרַיִם כְּמָה דְתֵימָא (שמות יב, יב): וְעָבַרְתִּי בְּאֶרֶץ מִצְרַיִם בַּלַּיְלָה הַזֶּה, מִמְּלוֹא חָפְנַיִם פִּיחַ כִּבְשָׁן שֶׁל משֶׁה וְאַהֲרֹן, לָמָּה, שֶׁבָּזֶה הָיְתָה גְאֻלָּה וּבָזֶה לֹא הָיְתָה גְאֻלָּה. אָמַר רַבִּי חִיָּא בַּר אַבָּא: טוֹב מְלֹא כַף נָחַת, זֶה יוֹם הַשַּׁבָּת, מִמְּלֹא חָפְנַיִם עָמָל, אֵלּוּ שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה, אֶלָּא וּרְעוּת רוּחַ, רְעוּתֵיהּ לְמֶעְבַּד עֲבִידְתֵּיהּ בְּהוֹן, תֵּדַע לְךָ שֶׁכֵּן שֶׁאֵין יִשְׂרָאֵל נִגְאָלִין אֶלָּא בִּזְכוּת שַׁבָּת, שֶׁנֶּאֱמַר (ישעיה ל, טו): בְּשׁוּבָה וָנַחַת תִּוָּשֵׁעוּן. אָמַר רַבִּי יַעֲקֹב בַּר קוֹרְשׁוֹי: טוֹב מְלֹא כַף נָחַת, זֶה הָעוֹלָם הַבָּא, מִמְּלֹא חָפְנַיִם עָמָל, זֶה הָעוֹלָם הַזֶּה, אֶלָּא וּרְעוּת רוּחַ, רְעוּתָא דְּרַשִּׁיעַיָּא לְמֶעְבַּד עֲבִידְתְּהוֹן בְּעַלְמָא הָדֵין מִיסַת מִתְפָּרַע מִנְהוֹן לְעַלְמָא דְאָתֵי, כְּדִתְנַן (משנה אבות ד, יז): יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה מִכָּל חַיֵּי הָעוֹלָם הַבָּא, וְיָפָה שָׁעָה אַחַת שֶׁל קוֹרַת רוּחַ בָּעוֹלָם הַבָּא מִכָּל חַיֵּי הָעוֹלָם הַזֶּה. רַבִּי יִצְחָק פָּתַר קְרָיָה בְּשֵׁבֶט רְאוּבֵן וּבְשֵׁבֶט גָּד, בְּשָׁעָה שֶׁנִּכְנְסוּ לָאָרֶץ וְרָאוּ כַּמָּה זֶרַע יֵשׁ בָּהּ כַּמָּה נֶטַע יֵשׁ בָּהּ, אָמְרוּ: טוֹב מְלֹא כַף נָחַת בָּאָרֶץ הַזֹּאת, מִמְּלֹא חָפְנַיִם בְּעֵבֶר הַיַּרְדֵּן, חָזְרוּ וְאָמְרוּ לָאו אֲנַן בְּחָרִינַן לָן, הֲדָא הוּא דִכְתִיב (במדבר לב, ה): יֻתַּן אֶת הָאָרֶץ הַזֹּאת לַעֲבָדֶיךָ, הֱוֵי וּרְעוּת רוּחַ, רְעוּתְהוֹן הֲוַת. דָּבָר אַחֵר, טוֹב מְלֹא כַף נָחַת, זֶה קוֹמֶץ מִנְחַת נְדָבָה שֶׁל עָנִי, מִמְּלֹא חָפְנַיִם עָמָל וּרְעוּת רוּחַ, זֶה קְטֹרֶת סַמִּים דַּקָּה שֶׁל צִבּוּר, שֶׁזּוֹ טְעוּנָה כַּפָּרָה וְזוֹ אֵינָהּ טְעוּנָה כַּפָּרָה.

“When a person presents a meal offering to the Lord, his offering shall be of high quality flour; he shall pour oil upon it, and place frankincense on it” (Leviticus 2:1).
“When a person presents a meal offering,” Rabbi Yitzḥak began: “A handful of tranquility is better than two handfuls of toil and herding wind [ureut ruaḥ]” (Ecclesiastes 4:6). One who studies two orders¹Of Mishna. and is fluent in them is better than one who studies halakhot²One who studies the halakhot in all six orders of the Mishna (Etz Yosef). but is not fluent in them. Rather, ureut ruaḥ, his desire [reutei] is to be called a master of halakhot. One who studies halakhot and is fluent in them is better than one who studies halakhot and halakhic midrash but is not fluent in them. Rather, ureut ruaḥ, his desire [reutei] is to be called a master of halakhic midrash. One who studies halakhot and halakhic midrash and is fluent in them is better than one who studies halakhot, halakhic midrash, and Talmud but is not fluent in them. Rather, ureut ruaḥ, his desire [reutei] is to be called a master of Talmud.
One who has ten gold pieces and he conducts business and supports himself with them is better than one who goes and borrows with interest. In the parable they say: One who borrows with interest loses what is his and what is not his. Rather, ureut ruaḥ, his desire [reutei] is to be called a merchant. One who goes, works, and gives charity with his own [money] is better than one who steals, extorts, and gives charity from [the money] of others. In the parable they say: She is promiscuous for apples and distributes to the ill. Rather, ureut ruaḥ, his desire [reutei] is to be called a charitable man.
One who has a garden and fertilizes it, hoes it, and supports himself from it is better than one who takes the gardens of others for half the yield.³The reference is to one who takes vast properties as a sharecropper, and pays half the yield to the owners. In the parable they say: One who rents one garden eats birds, one who rents gardens, birds eat him. Rather, ureut ruaḥ, his desire [reutei] is to be called owner of an estate.
Rabbi Berekhya said: One footstep trodden by the Holy One blessed be He in Egypt, just as it says: “I will pass through the land of Egypt that night [and I will smite all the firstborn in the land of Egypt]” (Exodus 12:12) was greater than the handfuls of furnace soot of Moses and Aaron.⁴The handfuls of soot were thrown upwards in order to bring about the plague of boils. See Exodus 9:10. Why? Because this engendered salvation and that did not engender salvation.
Rabbi Ḥiyya bar Abba said: “A handful of tranquility is better,” this is the Shabbat day, “than two handfuls of toil,” these are six workdays. Yet, ureut ruaḥ, his desire [reutei] is to perform his labor on them.⁵One prefers the workdays so that he can work and earn money. Know that in fact Israel is saved only due to the merit of Shabbat, as it is stated: “With repose [beshuva] and tranquility you will be saved” (Isaiah 30:15).
Rabbi Yaakov bar Korshoi said: “A handful of tranquility is better,” this is the World to Come, “than two handfuls of toil,” this is this world. Yet, ureut ruaḥ, the desire [reutei] of the wicked is to perform their actions in this world in exchange for payment that will be exacted from them in the World to Come, as we learned: One hour of repentance and good deeds in this world is better than all of life in the World to Come, and one hour of satisfaction in the World to Come is better than all of life in this world.⁶Avot 4:17.
Rabbi Yitzḥak interpreted the verse regarding the tribe of Reuben and the tribe of Gad; when they entered the Land⁷The reference is to the areas conquered by Israel on the eastern side of the Jordan River. and saw how much sowing and how much planting could be accomplished there, they said: “A handful of tranquility is better” in this land, “than two handfuls of toil” across the Jordan. They later said: ‘Was it not we who chose it for ourselves? That is what is written: “Let this land be given to your servants”’ (Numbers 32:5). Ureut ruaḥ, it was their desire [reutehon].
Another matter, “a handful of tranquility is better,” this is the handful of the freewill meal offering of the poor, “than two handfuls of toil,” this is the finely ground incense of spices of the public, as this brings atonement and that does not bring atonement.

נֶפֶשׁ כִּי תַקְרִיב קָרְבַּן מִנְחָה לַה', (תהלים כב, כד): יִרְאֵי ה' הַלְּלוּהוּ כָּל זֶרַע יַעֲקֹב כַּבְּדוּהוּ, יִרְאֵי ה' אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אֵלּוּ יִרְאֵי שָׁמַיִם. רַבִּי יִשְׁמָעֵאל בַּר נַחְמָן אָמַר אֵלּוּ גֵּרֵי צֶדֶק. רַבִּי חִזְקִיָּה וְרַבִּי אַבָּהוּ בְּשֵׁם רַבִּי אֶלְעָזָר אָמְרֵי אִם בָּאִין הֵן גֵּרֵי צֶדֶק לָעוֹלָם הַבָּא אַנְטוֹנִינוּס בָּא בְּרֹאשׁ כֻּלָּן, וּמַה תַּלְמוּד לוֹמַר כָּל זֶרַע יַעֲקֹב כַּבְּדוּהוּ, אֵלּוּ אַחַד עָשָׂר שְׁבָטִים, אִם כֵּן לָמָּה נֶאֱמַר: כָּל זֶרַע יִשְׂרָאֵל, אָמַר רַבִּי בִּנְיָמִין בַּר לֵוִי זֶה שֵׁבֶט בִּנְיָמִין שֶׁבָּא בָּאַחֲרוֹנָה, כְּתִיב (תהלים כב, כה): כִּי לֹא בָזָה וְלֹא שִׁקַּץ עֱנוּת עָנִי, בְּנֹהַג שֶׁבָּעוֹלָם שְׁנֵי בְּנֵי אָדָם נִכְנְסוּ אֵצֶל הַדַּיָּן אֶחָד עָנִי וְאֶחָד עָשִׁיר, אֵצֶל מִי הַדַּיָּן הוֹפֵךְ אֶת פָּנָיו לֹא אֵצֶל הֶעָשִׁיר, בְּרַם הָכָא (תהלים כבף כה): וְלֹא הִסְתִּיר פָּנָיו מִמֶּנּוּ וּבְשַׁוְּעוֹ אֵלָיו שָׁמֵעַ. רַבִּי חַגַּי גָּזַר תַּעֲנִיתָא נָחִית מִטְרָא, אָמַר לָאו מִשּׁוּם דַּאֲנָא כְּדַי, אֶלָּא מִשּׁוּם דִּכְתִיב: כִּי לֹא בָזָה וְלֹא שִׁקַּץ עֱנוּת עָנִי, וּכְשֵׁם שֶׁלֹּא בָּזָה אֶת תְּפִלָּתוֹ כָּךְ לֹא בָּזָה אֶת קָרְבָּנוֹ, שֶׁנֶּאֱמַר: נֶפֶשׁ כִּי תַקְרִיב וגו'.

“When a person presents a meal offering to the Lord” – “Those who fear the Lord, praise Him; all the offspring of Jacob, honor Him; [all the offspring of Israel, fear Him]” (Psalms 22:24). “Those who fear the Lord” – Rabbi Yehoshua ben Levi said: These are those who fear Heaven. Rabbi Yishmael bar Naḥman said: These are the righteous converts. Rabbi Ḥizkiya and Rabbi Abahu said in the name of Rabbi Elazar: If righteous converts enter the World to Come, Antoninus will enter at the head of them all.
Why does the verse state: “All the offspring of Jacob, honor him”? These are the eleven tribes. Why then is it stated: “All the offspring of Israel, fear Him”? Rabbi Binyamin bar Levi said: This is the tribe of Benjamin, that came last.⁸Benjamin was born after Jacob was named Israel.
It is written: “For He neither despised nor abhorred the plea of the poor person” (Psalms 22:25). The way of the world is that when two people come before a judge, one poor and one wealthy, to whom does the judge turn his face if not to the wealthy one? However here, “He did not conceal His face from him; when he cried to Him, He heard” (Psalms 22:25). Rabbi Ḥagai decreed a fast⁹The fast was decreed due to a lack of rain. and rain fell. He said: It is not because I am worthy, but rather because it is written: “For He neither despised nor abhorred the plea of the poor person.” Just as He does not despise his prayer, so He does not despise his offering, as it is stated: “When a person presents…”¹⁰This is the freewill meal offering typically brought by one who cannot afford to bring an animal as an offering.

יַעֲזֹב רָשָׁע דַּרְכּוֹ וְאִישׁ אָוֶן מַחְשְׁבוֹתָיו (ישעיה נה, ז), אָמַר רַבִּי בֵּיבַי בַּר אָבִיָּא כֵּיצַד אָדָם צָרִיךְ לְהִתְוַדּוֹת עֶרֶב יוֹם הַכִּפּוּרִים, צָרִיךְ לוֹמַר מוֹדֶה אֲנִי כָּל רַע שֶׁעָשִׂיתִי לְפָנֶיךָ בְּדֶרֶךְ רַע הָיִיתִי עוֹמֵד וְכָל מַה שֶּׁעָשִׂיתִי עוֹד לֹא אֶעֱשֶׂה כָּמוֹהוּ, יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהַי שֶׁתִּמְחֹל לִי עַל כָּל עֲוֹנוֹתַי וְתִסְלַח לִי עַל כָּל פְּשָׁעַי וּתְכַפֵּר לִי עַל כָּל חַטֹּאתָי, הֲדָא הוּא דִכְתִיב: יַעֲזֹב רָשָׁע דַּרְכּוֹ וְאִישׁ אָוֶן מַחְשְׁבוֹתָיו וגו'. רַבִּי יִצְחָק וְרַבִּי יוֹסֵי בַּר חֲנִינָא, רַבִּי יִצְחָק אָמַר כְּאָדָם שֶׁהוּא מַלְחִים שְׁתֵּי נְסָרִים וּמַדְבִּיקָן זֶה לָזֶה. רַבִּי יוֹסֵי בַּר חֲנִינָא אָמַר כְּאָדָם שֶׁהוּא מַלְחִים שְׁתֵּי כַּרְעֵי הַמִּטָּה וּמַדְבִּיקָן זֶה לָזֶה. (ישעיה נה, ז): וְיָשֹׁב אֶל ה' וִירַחֲמֵהוּ, רַבָּנָן וְרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, רַבָּנָן אָמְרֵי כָּל הַכַּפָּרוֹת הֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, חוּץ מֵעֲשִׂירִית הָאֵיפָה. וְרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר אַף עֲשִׂירִית הָאֵיפָה הֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אָבִינוּ, נֶאֱמַר כָּאן (ויקרא ב, ח): אֵלֶּה, וְנֶאֱמַר לְהַלָּן (בראשית טו, י): אֵלֶּה, מָה אֵלֶּה הָאָמוּר כָּאן עֲשִׂירִית הָאֵיפָה, אַף אֵלֶּה הָאָמוּר לְהַלָּן עֲשִׂירִית הָאֵיפָה. (ישעיה נה, ז): וְאֶל אֱלֹהֵינוּ כִּי יַרְבֶּה לִסְלוֹחַ, רַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי זְעֵירָא אַף הַקָּדוֹשׁ בָּרוּךְ הוּא וִתֵּר לָנוּ סְלִיחָה אַחַת מִשֶּׁלּוֹ, וְאֵיזוֹ זוֹ עֲשִׂירִית הָאֵיפָה.

“Let the wicked forsake his way and the man of iniquity his thoughts” (Isaiah 55:7). Rav Beivai bar Aviya said: How must a person confess on the day before Yom Kippur? He must say: ‘I confess all the evil that I have performed before You. I had been standing on a path of evil. But everything that I have done, I will not do anything like it again. May it be Your will, Lord my God, that You pardon me for all my iniquities, forgive me for all my transgressions, and atone for me all my sins.’ That is what is written: “Let the wicked forsake his way and the man of iniquity his thoughts.”
Yitzḥak said: Like a person who welds two boards and attaches them to each other. Rabbi Yosei bar Ḥanina said: Like a person who welds two legs of a bed and attaches them to each other. “Let him return to the Lord and He will have mercy on him (Isaiah 55:7).”¹¹Rabbi Yitzḥak’s point is that when one wants to attach two boards, one must make sure they are straight. The process of confession and repentance restores one’s ability to connect to God, just as straightening a board allows it to be attached to another one. Thus, after the verse states “Let the wicked forsake his way and the man of iniquity his thoughts,” it states: “Let him return to the Lord.” Rabbi Yosei bar Ḥanina adds that the individual who has repented is considered to help hold up the world together with God, just like two legs of a bed (Etz Yosef).
The Rabbis and Rabbi Shimon ben Yoḥai, the Rabbis say: The Holy One blessed be He showed Abraham our patriarch of blessed memory all the atonements except for the tenth of an ephah.¹²In the Covenant of the Pieces, God showed Abraham all the offerings that bring atonement except the freewill meal offering, which is a tenth of an ephah of flour. Rabbi Shimon ben Yoḥai says: The Holy One blessed be He showed Abraham our patriarch of blessed memory even the tenth of an ephah. [The word] “these” (Leviticus 2:8)¹³“You shall bring the meal offering that is prepared of these to the Lord.” is stated here, and [the word] “these” (Genesis 15:10)¹⁴“He took all these for him.” is stated there. Just as [the word] “these” stated here refers to the tenth of an ephah, so, too, [the word] “these” stated there refers to the tenth of an ephah. “And to our God, as He abundantly forgives” (Isaiah 55:7); Rabbi Yehuda bar Simon in the name of Rabbi Ze’eira: The Holy One blessed be He, too, added one atonement of his own.¹⁵He added a form of atonement that He did not show to Abraham, in accordance with the opinion of the Rabbis. Which is that? It is the tenth of an ephah.

נֶפֶשׁ כִּי תַקְרִיב קָרְבָּן, מַה כְּתִיב לְמַעְלָה מִן הָעִנְיָן (ויקרא א, טז): וְהֵסִיר אֶת מֻרְאָתוֹ בְּנֹצָתָהּ, אָמַר רַבִּי תַּנְחוּמָא בַּר חֲנִילָאי הָעוֹף הַזֶּה פּוֹרֵחַ וְטָס בְּכָל הָעוֹלָם וְאוֹכֵל בְּכָל צַד, וְאוֹכֵל מִן הַגְּזֵלוֹת וּמִן הַחֲמָסִין, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹאִיל וְהַזֶּפֶק הַזֶּה מָלֵא גְזֵלוֹת וַחֲמָסִין אַל יִקְרַב לְגַבֵּי הַמִּזְבֵּחַ, לְכָךְ נֶאֱמַר: וְהֵסִיר אֶת מֻרְאָתוֹ, אֲבָל בְּהֵמָה גְּדֵלָה עַל אֵבוּס בַּעֲלָהּ, וְאֵינָהּ אוֹכֶלֶת מִכָּל צַד לֹא מִן הַגְּזֵלוֹת וְלֹא מִן הַחֲמָסִין, לְפִיכָךְ הוּא מַקְרִיבָהּ כֻּלָּהּ, לְכָךְ נֶאֱמַר (ויקרא א, יג): וְהִקְרִיב הַכֹּהֵן [והקטיר] אֶת הַכֹּל הַמִּזְבֵּחָה, לְפִי שֶׁהַנֶּפֶשׁ הַזּוֹ גּוֹזֶלֶת וְחוֹמֶסֶת, בֹּא וּרְאֵה כַּמָּה צַעַר וְכַמָּה יְגִיעָה עַד שֶׁיֵּצֵא מַאֲכָלָהּ מִמֶּנָּהּ, מִפּוּמָא לְוֶשְׁטָא, מִוֶּשְׁטָא לְאִיסְטוּמְכָא, מֵאִיסְטוּמְכָא לְהַמְסֵיסָא, מֵהַמְסֵיסָא לְבֵית כַּסְיָא, מִבֵּית כַּסְיָא לִכְרֵסָא, מִכְּרֵסָא לְבֵי מְעַיָּה, מִבֵּי מְעַיָּה לִכְרוֹכֶת קְטִינָא, וּמִכְרוֹכֶת קְטִינָא לִכְרוֹכֶת עָבְיָא, וּמִכְרוּכַת עָבְיָא לְסַנְיָא דִיבֵי, וּמִסַנְיָא דִיבֵי לִפְטֶטְרָכָה, וּמִפְּטֶטְרָכָא לְבָרָא, בּוֹא וּרְאֵה כַּמָּה צַעַר וְכַמָּה יְגִיעָה עַד שֶׁיֵּצֵא מַאֲכָלָהּ מִמֶּנָּהּ.

“When a person presents a [meal] offering” – what is written prior to this matter? “He shall remove its crop with its feathers” (Leviticus 1:16). Rabbi Tanḥuma bar Ḥanilai said: This bird flies and soars in the entire world, eats everywhere, and eats that which is stolen and extorted. The Holy One blessed be He said: ‘Since this crop is filled with stolen and extorted items, let it not come near the altar.’ That is why it is stated: “He shall remove its crop.” But an animal is raised on the trough of its owner, and does not eat everywhere and does not [eat] that which is stolen or that which is extorted. That is why it is stated: “The priest shall present everything and burn it on the altar” (Leviticus 1:13).
Because a person robs and extorts, come and see how much suffering and effort [is entailed] until his food is excreted from him. From the mouth to the esophagus, from the esophagus to the cardia, from the cardia to the fundus, from the fundus to the corpus, from the corpus to the antrum, from the antrum to the lower stomach, from the lower stomach to the small intestine, from the small intestine to the large intestine, from the large intestine to the cecum, from the cecum to the rectum, and from the rectum outside. Come and see how much suffering and effort until his food is excreted from him.

וְשִׁסַּע אֹתוֹ בִּכְנָפָיו לֹא יַבְדִּיל (ויקרא א, יז), אָמַר רַבִּי יוֹחָנָן הַהֶדְיוֹט הַזֶּה אִם מֵרִיחַ הוּא רֵיחַ כְּנָפַיִם נַפְשׁוֹ קָצָה עָלָיו, וְאַתְּ אֲמַרְתְּ (ויקרא א, ט): וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל הַמִּזְבֵּחָה, וְכָל כָּךְ לָמָּה, אֶלָּא כְּדֵי שֶׁיְהֵא הַמִּזְבֵּחַ מְהֻדָּר בְּקָרְבָּנוֹ שֶׁל עָנִי. אַגְרִיפַּס הַמֶּלֶךְ בִּקֵּשׁ לְהַקְרִיב בְּיוֹם אֶחָד אֶלֶף עוֹלוֹת, שָׁלַח וְאָמַר לַכֹּהֵן גָּדוֹל אַל יַקְרִיב אָדָם הַיּוֹם חוּץ מִמֶּנִּי, בָּא עָנִי אֶחָד וּבְיָדוֹ שְׁתֵּי תוֹרִים, אָמַר לַכֹּהֵן הַקְרֵב אֶת אֵלּוּ, אָמַר לוֹ, הַמֶּלֶךְ צִוַּנִּי וְאָמַר לִי אַל יַקְרִיב אָדָם חוּץ מִמֶּנִּי הַיּוֹם. אָמַר לוֹ, אֲדוֹנִי כֹהֵן גָּדוֹל, אַרְבָּעָה אֲנִי צָד בְּכָל יוֹם וַאֲנִי מַקְרִיב שְׁנַיִם וּמִתְפַּרְנֵס מִשְּׁנַיִם, אִם אִי אַתָּה מַקְרִיבָן אַתָּה חוֹתֵךְ פַּרְנָסָתִי, נְטָלָן וְהִקְרִיבָן. נִרְאָה לוֹ לְאַגְרִיפַּס בַּחֲלוֹם קָרְבָּן שֶׁל עָנִי קְדָמָךְ. שָׁלַח וְאָמַר לַכֹּהֵן גָּדוֹל, לֹא כָךְ צִוִּיתִיךָ אַל יַקְרִיב אָדָם חוּץ מִמֶּנִּי הַיּוֹם. אָמַר לוֹ, אֲדוֹנִי הַמֶּלֶךְ בָּא עָנִי אֶחָד וּבְיָדוֹ שְׁתֵּי תוֹרִים, אָמַר לִי הַקְרֵב אֵלַי אֶת אֵלּוּ, אָמַרְתִּי לוֹ הַמֶּלֶךְ צִוַּנִּי וְאָמַר לִי אַל יַקְרִיב אָדָם חוּץ מִמֶּנִּי הַיּוֹם, אָמַר, אַרְבָּעָה אֲנִי צָד בְּכָל יוֹם וַאֲנִי מַקְרִיב שְׁנַיִם וּמִתְפַּרְנֵס מִשְּׁנַיִם, אִם אִי אַתָּה מַקְרִיב אַתָּה חוֹתֵךְ אֶת פַּרְנָסָתִי, לֹא הָיָה לִי לְהַקְרִיבָן. אָמַר לוֹ, יָפֶה עָשִׂיתָ כָּל מַה שֶּׁעָשִׂיתָ. מַעֲשֶׂה בְּשׁוֹר אֶחָד שֶׁהָיוּ מוֹשְׁכִין לְקָרְבָּן וְלֹא נִמְשָׁךְ, בָּא עָנִי וּבְיָדוֹ אֲגֻדָּה אַחַת שֶׁל טְרוֹקְסִימָא וְהוֹשִׁיט לוֹ וַאֲכָלָהּ וְגָעַשׁ הַשּׁוֹר וְהוֹצִיא מַחַט וְנִמְשָׁךְ לְקָרְבָּן, נִרְאָה לְבַעַל הַשּׁוֹר בַּחֲלוֹמוֹ, קָרְבָּנוֹ שֶׁל עָנִי קְדָמָךְ. מַעֲשֶׂה בְּאִשָּׁה אַחַת שֶׁהֵבִיאָה קֹמֶץ שֶׁל סֹלֶת, וְהָיָה כֹּהֵן מְבַזֶּה עָלֶיהָ, וְאָמַר, רְאוּ מָה הֵן מַקְרִיבוֹת, מַה בָּזֶה לֶאֱכֹל, מַה בָּזֶה לְהַקְרִיב, נִרְאָה לַכֹּהֵן בַּחֲלוֹם אַל תְּבַזֶּה עָלֶיהָ, כְּאִלּוּ נַפְשָׁהּ הִקְרִיבָה. וַהֲרֵי דְבָרִים קַל וָחֹמֶר, וּמַה אִם מִי שֶׁאֵינוֹ מַקְרִיב נֶפֶשׁ כְּתִיב בּוֹ נֶפֶשׁ, מִי שֶׁהוּא מַקְרִיב נֶפֶשׁ, עַל אַחַת כַּמָּה וְכַמָּה כְּאִלּוּ נַפְשׁוֹ הִקְרִיב.

“He shall split it by its wings, but shall not separate” (Leviticus 1:17). Rabbi Yoḥanan said: The common man, if he smells the odor of wings, he is disgusted, and you say: “The priest shall burn everything on the altar” (Leviticus 1:9)? Why to that extent? It is, rather, so that the altar will be adorned with the offering of a poor person.¹⁶The bird, the offering of the poor person, looks more impressive with its feathers.
King Agrippa sought to sacrifice one thousand burnt offerings on one day. He sent and said to the High Priest, ‘let no man other than me bring [an offering] today.’ A certain poor person came with two turtledoves in his hand. He said to the priest: ‘Sacrifice these.’ He said to him: ‘The king commanded me and said to me: Let no man other than me bring [an offering] today.’ He said to him: ‘My lord High Priest, each day I trap four [birds] and I sacrifice two and support myself from two. If you do not sacrifice them, you are cutting off my sustenance.’ He took them and sacrificed them. Agrippa had a vision in a dream: The offering of a poor person preceded you. He sent and said to the High Priest: ‘Did I not command you: Let no man other than me bring [ an offering] today?’ He said to him: ‘My lord the king, a certain poor person came with two turtledoves in his hand. He said to me: Sacrifice these. I said to him: The king commanded me and said to me: Let no man other than me bring [an offering] today. He said to me: My lord High Priest, each day I trap four [birds] and I sacrifice two and support myself from two. If you do not sacrifice them, you are cutting off my sustenance. Should I not have sacrificed them?’ He said to him: ‘Everything that you did, you did well.’
There was an incident involving a certain bull that they were leading [to bring] as an offering but it would not allow itself to be led. A poor person came and in his hand there was a bundle of endives. He held it out [to the bull], which ate it. The bull vomited and expelled a needle and allowed itself to be led [and brought] as an offering. The owner of the bull had a vision in a dream: The offering of the poor person preceded you.
There was an incident involving a certain woman who brought a handful of fine flour, and the priest was disparaging her. He said: ‘Look at what they sacrifice. What is there to eat, what is there to sacrifice?’ The priest had a vision in a dream: Do not disparage her. It is as though she is sacrificing her soul. These matters can be derived a fortiori: If regarding one who does not sacrifice a soul,¹⁷One who brings a flour offering as opposed to sacrificing a living creature. the term soul is written,¹⁸The verse states: “When a person [nefesh] presents a meal offering.” The term nefesh can also mean soul. for one who does sacrifice a soul, all the more so it is as though he is sacrificing his soul.

וֶהֱבִיאָהּ אֶל בְּנֵי אַהֲרֹן (ויקרא ב, ב), תָּנֵי רַבִּי חִיָּא וַאֲפִלּוּ רִבּוֹת, אָמַר רַבִּי יוֹחָנָן (משלי יד, כח): בְּרָב עָם הַדְּרַת מֶלֶךְ. (ויקרא ב, ב): וְקָמַץ מִשָּׁם מְלֹא קֻמְצוֹ מִסָּלְתָּהּ וּמִשַּׁמְנָהּ, מִסַּלְתָּהּ וְלֹא כָּל סָלְתָּהּ, מִשַּׁמְנָהּ וְלֹא כָּל שַׁמְנָהּ, הֲרֵי שֶׁהֵבִיא מִנְחָתוֹ מִגּוֹלָה מֵאַסְפַּמְיָא וְרָאָה אֶת הַכֹּהֵן שֶׁהִקְמִיץ וְאָכַל אֶת הַשְּׁאָר, אָמַר אוֹי לִי, כָּל הַצַּעַר הַזֶּה שֶׁנִּצְטַעַרְתִּי בִּשְׁבִיל זֶה, וְהַכֹּל מְפַיְּסִין אוֹתוֹ וְאוֹמְרִים לוֹ וּמָה אִם זֶה שֶׁלֹּא נִצְטַעֵר אֶלָּא שְׁנֵי פְּסִיעוֹת בֵּין הָאוּלָם לַמִּזְבֵּחַ זָכָה לֶאֱכֹל, אַתָּה שֶׁנִּצְטַעַרְתָּ כָּל הַצַּעַר הַזֶּה, עַל אַחַת כַּמָּה וְכַמָּה. וְלֹא עוֹד אֶלָּא (ויקרא ב, ג): וְהַנּוֹתֶרֶת מִן הַמִּנְחָה לְאַהֲרֹן וּלְבָנָיו, רַבִּי חֲנִינָא בַּר אַבָּא אֲזַל לְחַד אֲתַר אַשְׁכָּחָא הָדֵין פְּסוּקָא רֹאשׁ סִדְרָא: וְהַנּוֹתֶרֶת מִן הַמִּנְחָה לְאַהֲרֹן וּלְבָנָיו, מַה פָּתַח עֲלָהּ (תהלים יז, יד): מִמְתִים יָדְךָ ה' מִמְתִים מֵחֶלֶד. מִמְתִים יָדְךָ ה', מַה גִּבּוֹרִים הֵם אֵלּוּ שֶׁנָּטְלוּ חֶלְקָן מִתַּחַת יָדְךָ ה', וְאֵיזֶה זֶה שִׁבְטוֹ שֶׁל לֵוִי. מִמְתִים מֵחֶלֶד, אֵלּוּ שֶׁלֹּא נָטְלוּ חֵלֶק בָּאָרֶץ. חֶלְקָם בַּחַיִּים, אֵלּוּ קָדְשֵׁי מִקְדָּשׁ. וּצְפוּנְךָ תְּמַלֵּא בִטְנָם, אֵלּוּ קָדְשֵׁי הַגְּבוּל. יִשְׂבְּעוּ בָנִים, (ויקרא ו, יא): כָּל זָכָר בִּבְנֵי אַהֲרֹן יֹאכְלֶנָּה. וְהִנִּיחוּ יִתְרָם לְעוֹלְלֵיהֶם, וְהַנּוֹתֶרֶת מִן הַמִּנְחָה לְאַהֲרֹן וּלְבָנָיו, אַהֲרֹן זָכָה לְבָנִים בֵּין כְּשֵׁרִים בֵּין פְּסוּלִים, שֶׁנֶּאֱמַר (מלאכי ב, ה): בְּרִיתִי הָיְתָה אִתּוֹ הַחַיִּים וְהַשָּׁלוֹם, שֶׁהָיָה רוֹדֵף שָׁלוֹם בְּיִשְׂרָאֵל. (מלאכי ב, ה): וָאֶתְּנֵם לוֹ מוֹרָא וַיִּירָאֵנִי, שֶׁקִּבֵּל עָלָיו דִּבְרֵי תוֹרָה בְּאֵימָה וּבְיִרְאָה וּבִרְתֵת וּבְזִיעַ. מַה תַּלְמוּד לוֹמַר (מלאכי ב, ה): מִפְּנֵי שְׁמִי נִחַת, אָמְרוּ בְּשָׁעָה שֶׁיָּצַק משֶׁה שֶׁמֶן הַמִּשְׁחָה עַל רֹאשׁ אַהֲרֹן, נִרְתַּע וְנָפַל לַאֲחוֹרָיו, וְאָמַר, אוֹי לִי שֶׁמָּא מָעַלְתִּי בְּשֶׁמֶן הַמִּשְׁחָה. הֵשִׁיבָה רוּחַ הַקֹּדֶשׁ וְאָמְרָה לוֹ (תהלים קלג, א ג): הִנֵּה מַה טּוֹב וּמַה נָּעִים שֶׁבֶת אַחִים גַּם יָחַד כַּשֶּׁמֶן הַטּוֹב עַל הָרֹאשׁ וגו' כְּטַל חֶרְמוֹן שֶׁיּוֹרֵד וגו'. מַה הַטַּל אֵין בּוֹ מְעִילָה אַף הַשֶּׁמֶן אֵין בּוֹ מְעִילָה. כַּשֶּׁמֶן הַטּוֹב עַל הָרֹאשׁ יוֹרֵד עַל הַזָּקָן זְקַן אַהֲרֹן, וְכִי שְׁנֵי זְקָנִים הָיוּ לְאַהֲרֹן וְאַתְּ אֲמַרְתְּ הַזָּקָן זְקַן, אֶלָּא כֵּיוָן שֶׁרָאָה משֶׁה אֶת הַשֶּׁמֶן יוֹרֵד עַל זְקַן אַהֲרֹן הָיָה שָׂמֵחַ כְּאִלּוּ עַל זְקָנוֹ יָרָד. (מלאכי ב, ו): תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ, שֶׁלֹּא אָסַר אֶת הַמֻּתָּר וְלֹא הִתִּיר אֶת הָאָסוּר. בְּשָׁלוֹם וּבְמִישׁוֹר הָלַךְ אִתִּי, שֶׁלֹּא הִרְהֵר אַחַר דַּרְכֵי הַמָּקוֹם, כְּדֶרֶךְ שֶׁלֹּא הִרְהֵר אָבִינוּ אַבְרָהָם. וְרַבִּים הֵשִׁיב מֵעָוֹן, שֶׁהֵשִׁיב פּוֹשְׁעִים לְתַלְמוּד תּוֹרָה, וְכֵן הוּא אוֹמֵר (שיר השירים א, ד): מֵישָׁרִים אֲהֵבוּךָ, מַה כְּתִיב בּוֹ בַּסּוֹף (מלאכי ב, ז): כִּי שִׂפְתֵי כֹהֵן יִשְׁמְרוּ דַעַת וְתוֹרָה יְבַקְּשׁוּ מִפִּיהוּ וגו'.

“He shall bring it to Aaron’s sons, the priests, and he shall take from there his handful from its fine flour and from its oil, with all its frankincense; the priest shall burn its memorial portion on the altar, a fire offering of a pleasing aroma to the Lord” (Leviticus 2:2).
“He shall bring it to Aaron’s sons.” Rabbi Ḥiyya taught: Even many of them.¹⁹Many priests can involve themselves in offering, even a meal offering. Rabbi Yoḥanan said: “In the multitude of people is the glory of a king” (Proverbs 14:28).
“And he shall take from there his handful from its fine flour and from its oil.” “From its fine flour,” but not all its fine flour; “from its oil,” but not all its oil. One who brought a meal offering from the Diaspora, from Spain, and saw the priest take a handful [to burn on the altar] and eat the rest would say: ‘Woe is me, all this trouble that I underwent was for this one?’²⁰I went to the trouble of bringing this offering from so far away just so this priest can eat most of it? Everyone would placate him and say to him: ‘If one who went to no trouble other than two strides between the Entrance Hall and the altar was privileged to eat, you, who went to all this trouble, all the more so.’²¹If the priest was privileged to eat from your offering due to the small amount of effort he invested in your offering, all the more so will you be rewarded for your great efforts in bringing the offering. Moreover, it is written: “The remnant of the meal offering shall be for Aaron and for his sons” (Leviticus 2:3).
Rabbi Ḥanina bar Abba went to a certain place; he found this verse as the first topic of discussion: “The remnant of the meal offering shall be for Aaron and for his sons.” With what did he begin [to discuss] it? “Among those people under Your hand, Lord, those people in the land [whose portion is life. Fill their bellies with Your hidden treasures; sate their sons, too, and let them leave their remnant to their offspring]” (Psalms 17:14). “Among those people under Your hand, Lord” – how mighty are these, who took their portion from under the hand of God. Who are these? The tribe of Levi. “Those people in the land” – those who did not take a portion of the land. “Whose portion is life,” these are the consecrations of the Temple.²²The priests have a portion in items consecrated to the Temple, which brings life. “Fill their bellies with Your hidden treasures,” these are the consecrations of the outlying areas.²³This is a reference to items that have a degree of sanctity and are consumed by priests outside the Temple, such as teruma. “Sate their sons” – “every male among the sons of Aaron shall eat it” (Leviticus 6:11). “And let them leave their remnant to their offspring” – “the remnant of the meal offering shall be for Aaron and for his sons.”
Aaron merited on behalf of his sons, both qualified and disqualified,²⁴In Aaron’s merit, his descendants, including priests with physical blemishes that disqualified them from Temple service, gained the right to partake of sacrifices. as it is stated: “My covenant was with him, life and peace” (Malachi 2:5), because he was a pursuer of peace for Israel. “And I gave it to him in fear and they feared Me” (Malachi 2:5), as he accepted the matters of the Torah upon himself with reverence, fear, quaking, and trembling.
Why does the verse state: “Due to My name he was in awe” (Malachi 2:5)? They said: When Moses poured the anointing oil on Aaron’s head, he recoiled and fell backward. He said: ‘Woe is me, have I, perhaps, misused the anointing oil?’ The Divine Spirit responded and said to him: “Behold, how good and how pleasant it is, brothers dwelling together. It is like fine oil on the head [descending onto the beard, the beard of Aaron]…like the dew of Ḥermon descending…” (Psalms 133:1–3). Just as there is no misuse involving dew, so there is no misuse involving the oil. “It is like fine oil on the head, descending onto the beard, the beard of Aaron.” Did Aaron have two beards that you say “the beard, beard”? It is, rather, that when Moses saw the oil descending onto Aaron’s beard, he rejoiced as though it had descended onto his own beard.
“The Torah of truth was in his mouth” (Malachi 2:6), as he did not prohibit that which is permitted and did not permit that which is prohibited. “He walked with Me in peace and honesty” (Malachi 2:6), as he did not question the ways of the Omnipresent, just as our patriarch Abraham did not question them. “And he returned many from iniquity” (Malachi 2:6), as he returned transgressors to Torah study. Likewise it says: “Rightly [meisharim]²⁵Meisharim is expounded to mean: one who causes others to follow the straight [yashar], proper, path. they love you” (Song of Songs 1:4). What is ultimately written in his regard? “For the lips of the priest will safeguard knowledge and they will seek Torah from his mouth, [as he is a messenger of the Lord of hosts]” (Malachi 2:7).

שְׁתֵּי מְנָחוֹת הֵן, (ויקרא ב, ה): אִם מִנְחָה עַל הַמַּחֲבַת, וּמִנְחַת מַרְחֶשֶׁת, וּבִשְׁתֵּיהֶן הוּא אוֹמֵר (ויקרא ב, ח): וְהֵבֵאתָ אֶת הַמִּנְחָה, מַה בֵּין מַחֲבַת לְמַרְחֶשֶׁת, שֶׁזּוֹ תִּבָּלֵל בַּשֶּׁמֶן וְזוֹ תֵּעָשֶׂה בַּשֶּׁמֶן כָּל צָרְכָּהּ, וְאָמְרוּ חֲכָמִים בַּמִּשְׁנָה (גמרא מנחות סג, א): מַרְחֶשֶׁת עֲמוּקָה, מַעֲשֶׂיהָ רוֹחֲשִׁין. מַחֲבַת צָפָה, מַעֲשֶׂיהָ קָשִׁין, כְּדֵי שֶׁלֹּא יֹאמַר אָדָם אֵלֵךְ וְאֶעֱשֶׂה דְבָרִים מְכֹעָרִים וּדְבָרִים שֶׁאֵינָן רְאוּיִין וְאָבִיא מִנְחָה עַל מַחֲבַת וְאֶהְיֶה אָהוּב לִפְנֵי הַמָּקוֹם. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּנִי מִפְּנֵי מָה לֹא בָּלַלְתָּ מַעֲשֶׂיךָ בְּדִבְרֵי תוֹרָה, שֶׁאֵין שֶׁמֶן אֶלָּא תוֹרָה, וְאֵין שֶׁמֶן אֶלָּא מַעֲשִׂים טוֹבִים, וְכֵן הוּא אוֹמֵר (שיר השירים א, ג): לְרֵיחַ שְׁמָנֶיךָ טוֹבִים שֶׁמֶן וגו', שְׂכָרֵנוּ שֶׁבָּאנוּ לִלְמֹד תּוֹרָה שָׁפַכְתָּ לָנוּ תּוֹרָה כְּשֶׁמֶן הַמּוּרָק מִכְּלִי לִכְלִי וְאֵין קוֹלוֹ נִשְׁמָע, לְכָךְ נֶאֱמַר: שֶׁמֶן תּוּרַק שְׁמֶךָ עַל כֵּן וגו', וַאֲפִלּוּ אֻמּוֹת הָעוֹלָם מַכִּירִין בְּחָכְמָה וּבְבִינָה וּבְדֵעָה וְהַשְׂכֵּל מַגִּיעִים לְגוּפָהּ שֶׁל תּוֹרָתֶךָ הָיוּ אוֹהֲבִים אוֹתְךָ אַהֲבָה גְמוּרָה בֵּין כְּשֶׁהוּא טוֹב בֵּין כְּשֶׁהוּא רַע לָהֶם, לְכָךְ נֶאֱמַר: עֲלָמוֹת אֲהֵבוּךָ. קָרָא אָדָם וְלֹא שָׁנָה עֲדַיִן בַּחוּץ עוֹמֵד, שָׁנָה וְלֹא קָרָא, עֲדַיִן בַּחוּץ עוֹמֵד, קָרָא וְשָׁנָה וְלֹא שִׁמֵּשׁ עֲדַיִן תַּלְמִידֵי חֲכָמִים, דּוֹמֶה לְמִי שֶׁנֶּעֶלְמוּ מִמֶּנּוּ סִתְרֵי תּוֹרָה, שֶׁנֶּאֱמַר (ירמיה לא, יח): כִּי אַחֲרֵי שׁוּבִי נִחַמְתִּי, אֲבָל קָרָא אָדָם תּוֹרָה נְבִיאִים וּכְתוּבִים וְשָׁנָה מִשְׁנָה מִדְרָשׁ הֲלָכוֹת וְאַגָּדוֹת וְשִׁמֵּשׁ תַּלְמִידֵי חֲכָמִים, אֲפִלּוּ מֵת עָלָיו אוֹ נֶהֱרַג עָלָיו, הֲרֵי הוּא בְּשִׂמְחָה לְעוֹלָם, לְכָךְ נֶאֱמַר: עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ. מַרְחֶשֶׁת עֲמוּקָה מַעֲשֶׂיהָ רוֹחֲשִׁין, כֵּיצַד, יֵשׁ בּוֹ בְּאָדָם תּוֹרָה יִהְיֶה נִזְהָר שֶׁלֹּא יָבוֹא לִידֵי עָוֹן וְחֵטְא, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בָּרוּךְ אַתָּה וְתִהְיֶה לְךָ קוֹרַת רוּחַ וְיִטָּמְנוּ דִבְרֵי תוֹרָה בְּפִיךָ לְעוֹלָם, אַשְׁרֵי אָדָם שֶׁיֵּשׁ בּוֹ דִּבְרֵי תוֹרָה וּשְׁמוּרִים בְּיָדוֹ וְיוֹדֵעַ לְהָשִׁיב בָּהֶן תְּשׁוּבָה שְׁלֵמָה בִּמְקוֹמָהּ, עָלָיו הַכָּתוּב אוֹמֵר (משלי כ, ה): מַיִם עֲמוּקִים עֵצָה בְּלֶב אִישׁ, וְאוֹמֵר (תהלים קל, א): מִמַּעֲמַקִּים קְרָאתִיךָ ה'. וְאוֹמֵר (תהלים קב, א): תְּפִלָּה לְעָנִי כִי יַעֲטֹף, בָּרוּךְ מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, אָמֵן, אָמֵן, אָמֵן.

There are two meal offerings: “If [your offering will be] a meal offering on a pan [maḥavat]” (Leviticus 2:5), and a meal offering in a deep pan [marḥeshet]. Regarding both of them it says: “You shall bring the meal offering” (Leviticus 2:8). What is the difference between the pan and the deep pan? This one is mixed with oil and that one is made with sufficient oil for all its needs.²⁶The one in a pan has no residual oil after it is mixed, while the one in the deep pan does. The Sages said in the Mishna: A marḥeshet is deep, so its product moves about. A maḥavat is level and its product is hard.²⁷Menaḥot 5:8. Both types of meal offering are made with the same amount of oil, but some of the oil in the shallow pan evaporates in the cooking process, which is not the case for the deep pan. Since the oil remains absorbed in the meal offering of the deep pan, its final product is soft.
This is so a person will not say: ‘I will go and perform dreadful acts, inappropriate acts, and I will bring a meal offering in a pan and will be beloved before the Omnipresent.’ The Holy One blessed be He says to him: ‘My son, why did you not mix your actions with words of Torah, as oil is nothing other than Torah, and oil is nothing other than good deeds.’ Likewise it says: “By the fragrance of your good oils, [your name is like poured] oil; [therefore, young women love you]” (Song of Songs 1:3). Our reward for the fact that we came to study Torah is that You poured Torah for us, like oil that is poured from vessel to vessel and its sound is not heard. That is why it is stated: “Your name is like poured oil; therefore…” – even the nations of the world, were they to acknowledge its wisdom, understanding, knowledge, and discernment, and would come to the essence of the Torah, they would love You with absolute love whether it is good or bad for them. That is why it is stated: “Young women love you.”
If a person studied Bible but did not study Mishna, he remains standing outside. If he studied Mishna but did not study Bible, he remains standing outside. If he studied Bible and studied Mishna but did not yet apprentice with Torah scholars, he is like one from whom the esoterica of Torah are hidden, as it is stated: “For after my return, I regretted…[I was ashamed and also humiliated because I bore the disgrace of my youth]” (Jeremiah 31:19).²⁸This is understood to mean that after returning to one’s studies, reviewing them repeatedly and understanding them deeply, one regrets not having done so in one’s youth, because it is only such intensive study that leads one to truly understand the depth of Torah. However, if a person studied Torah, Prophets, and Writings, and studied Mishna, midrash, halakhot, and aggadot, and apprenticed with Torah scholars, even if he dies for its sake or is killed for its sake, he is joyous forever. That is why it is stated: “Therefore, young women love you.”
A marḥeshet is deep, so its product moves about. How so? When there is Torah in a person, he will be cautious not to come to perform iniquity or sin. The Holy One blessed be He says to him: ‘You are blessed, you will have satisfaction, and matters of Torah will be hidden in your mouth forever.’ Happy is the person in whom there are matters of Torah and they are safeguarded in his possession, and he knows enough to provide a complete answer in its place. In his regard the verse says: “Counsel in the heart of a man is deep water” (Proverbs 20:5). And it says: “From the depths I call You, Lord” (Psalms 130:1). And it says: “The prayer of a poor man, when he is faint” (Psalms 102:1). Blessed is He who spoke and the world came into being. Amen, amen, amen.