“Command Aaron and his sons, saying: This is the law of the burnt offering: It is the burnt offering on the pyre on the altar all night until the morning, and the fire of the altar shall be kept burning in it” (Leviticus 6:2). “Command Aaron and his sons, saying: This is the law of the burnt offering.” This is what the verse said: “Hatred arouses strife…” (Proverbs 10:12). The hatred that Israel caused between them and their Father in Heaven,1Through Israel’s sins, they caused God to hate them. that is what aroused severe judgments against them, as Rabbi Shmuel bar Naḥman said: For almost nine hundred years, the hatred between Israel and their Father in Heaven was dormant, from the day that Israel emerged from Egypt, until the year that it was aroused against them in the days of Ezekiel. That is what is written: “I said to them: Each man [shall cast out] the detestable objects [of his eyes, and do not defile yourselves with the idols of Egypt]” (Ezekiel 20:7). But they did not do so, but rather, “they defied Me and were unwilling [to heed Me; no man cast out the detestable objects of their eyes, and they did not forsake the idols of Egypt]” (Ezekiel 20:8). But I acted with them for the sake of My great name so that it would not be profaned, as it is stated: “But I acted for the sake of My name [that it not be profaned before the nations]” (Ezekiel 20:9). “Love covers all transgressions” (Proverbs 10:12), as the Omnipresent loves Israel, as it is stated: “I loved you, said the Lord” (Malachi 1:2). Another matter, “hatred arouses strife” – the hatred that Aaron placed between Israel and their Father in Heaven,2The Golden Calf. that is what aroused severe judgments against them. Rabbi Asi said: It teaches that Aaron would take their offering3The offering the people would bring to the Golden Calf. However, some commentaries suggest that the text should state ‘hammer’ instead of ‘offering,’ such that the midrash states that he would take a hammer and flatten the calf and tell them it had no substance (Etz Yosef). and flatten [the calf] before them, and say to them: ‘Know that it has no substance.’ That is what Moses said to Aaron: “What did this people do to you [that you brought great sin upon them?]” (Exodus 32:21). He said to him:4Moses said to Aaron. ‘It would have been preferable that they be judged as unwitting and not be judged as intentional.’ That is what the Holy One blessed be He said to Moses: “Whoever has sinned against Me, I will eradicate him from My book” (Exodus 32:33). That is what is written: “The Lord was very angry with Aaron, to destroy him…” (Deuteronomy 9:20). Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: The expression of destruction here is nothing other than elimination of sons and daughters, just as it says: “I destroyed his fruit from above and his roots from below” (Amos 2:9). “Love covers all transgressions” (Proverbs 10:12), this is the prayer that Moses prayed on his behalf. What did Moses pray on his behalf? Rabbi Mana of Sheab and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: From the beginning of the book until here, it is written: “Aaron’s sons, the priests, shall arrange” (Leviticus 1:8); “Aaron’s sons, the priests, shall sprinkle” (Leviticus 1:11); “Aaron’s sons shall place” (Leviticus 1:7). Moses said before the Holy One blessed be He: ‘The cistern is hated but its waters are beloved. You accorded honor to the trees because of their produce, as we learned there: All wood is fit for the arrangement5The arrangement of wood on the altar. except from the olive tree and from the vine,6Mishna Tamid 2:3. but to Aaron you do not accord honor due to his sons?’ The Holy One blessed be He said to him: ‘As you live, for your sake I will draw him near. Moreover, I will render him primary and his sons ancillary: “Command Aaron and his sons, saying.”’
“Offerings to God are a broken spirit…” (Psalms 51:19). Zavdi ben Levi, Rabbi Yosei ben Petras, and the Rabbis, one said: David said before the Holy One blessed be He: ‘I overcame my inclination and repented before You. If You accept me in repentance, I know that Solomon my son will stand and build the Temple, build the altar, and burn all the offerings in the Torah upon it,’ based on this verse: “Offerings to God are a broken spirit.” Another said: From where is it derived that one who repents, it is ascribed to him as though he ascended to Jerusalem, built the Temple, built the altar, and sacrificed all the offerings in the Torah upon it? It is from this verse: “Offerings to God are a broken spirit.” The Rabbis say: From where is it derived that one who passes before the ark7One who serves as a prayer leader. must mention the Temple service and the offerings, and bow [when he concludes] this blessing: Find favor, our God, rest in Zion, may Your children worship You?8This is a variation of the blessing “Find favor [retzei]” recited today in the Amida prayer. There are some who sought to derive it from this: “Offerings to God are a broken spirit.” Rabbi Abba bar Yudan said: Everything that the Holy One blessed be He deemed unfit in an animal He deemed fit in a person. He deemed unfit in an animal: “Blind, broken, maimed, or with a wart” (Leviticus 22:22), but He deemed fit in a person: “A broken and crushed heart” (Psalms 51:19). Rabbi Alexandri said: The layman, if he uses broken utensils, it is demeaning for him. But the vessels of the Holy One blessed be He are broken, as it is stated: “The Lord is near to the brokenhearted” (Psalms 34:19); “He heals the brokenhearted” (Psalms 147:3); “[I dwell in the high and holy place, with] the downtrodden and the humble” (Isaiah 57:15); “Offerings to God are a broken spirit.” “A broken…heart,” Rabbi Abba bar Yudan in the name of Rabbi Yuda bar Rabbi Simon: This is analogous to a king who was walking in the wilderness and his friend came and gave him a tribute of one basket of figs and one barrel of wine. He said to him: ‘Is this a great tribute?’ He said to him: ‘My lord, the king, I have given you a provisional tribute, but when you enter your palace, you will see how much tribute I will give you.’ So too, the Holy One blessed be He said to Israel: “This is the law of the burnt offering: It is the burnt offering” (Leviticus 6:2). They said before Him: ‘Master of the universe, we have sacrificed before You provisionally, but when You show favor “with Your will to Zion; build the walls of Jerusalem, then You will delight in righteous sacrifices, in burnt offerings and whole burnt offerings”’ (Psalms 51:20–21).
Regarding the matter itself,9The midrash sometimes uses this expression when introducing an exposition that appears elsewhere. The following appears also in Tanḥuma (Warsaw), Lekh Lekha, 10 (Etz Yosef). Rabbi Shimon ben Yoḥai said: The burnt offering [ha’ola] comes only for rumination of the heart.10Burnt offerings atone for sinful thoughts. Rabbi Levi said: It is a categorical verse: “What arises [ha’ola] in your thoughts will not be that which you say: [We will be like the nations…to serve wood and stone]” (Ezekiel 20:32). From whom do you derive this? From the sons of Job. Initially, “his sons would go and make a feast [in the house of each one on his day, and they would send and invite their three sisters to eat and to drink with them. It was when the cycle of their days of feasting was completed that Job would send and sanctify them and he would rise early in the morning and offer burnt offerings according to the number of them all, for Job would say: Perhaps my sons have sinned and have blasphemed God in their hearts]” (Job 1:4–5). Rabbi Meir says: As it is the way of the sons of kings to call their brothers and sisters to join them in a feast.11These feasts were held as an expression of family unity and affinity. Rabbi Tanḥum ben Rabbi Ḥiyya said: They went to attend to them, as they had betrothed women for them.12The feasts were celebrations to mark the event of a son of Job betrothing a wife, and the other sons would attend in order to celebrate the occasion. That is what is written: “It was when the cycle of the days of their feasting was completed that Job would send and sanctify them [vaykadeshem]” (Job 1:5). According to the opinion of Rabbi Tanḥum ben Rabbi Ḥiyya, who said that they betrothed [kideshu] women for them, they attended to them and went.13The children of Job would participate in the celebration and then go on their way. These feasts were not regular occurrences. According to the opinion of Rabbi Meir, who said as it is the way of the sons of kings to call their brothers and sisters to join them in a feast, it is as it says: “To the people say: Prepare yourselves [hitkadeshu] [tomorrow and you will eat meat]” (Numbers 11:18).14The feasts were not in celebration of a special and unusual occasion but rather were more regular occurrences. “He would rise early in the morning and offer [burnt offerings corresponding to the number of them all]” (Job 1:5). Rabbi Yudan bar Ḥilfai raised a dilemma: [Corresponding to] the number of days, the number of sons and daughters, or the number of offerings in the Torah?15This question remains unresolved. When it says: “For Job would say: Perhaps my sons have sinned and blasphemed,” that indicates that the burnt offering comes only for [sinful] rumination of the heart. Rabbi Aḥa in the name of Rabbi Ḥanina bar Pappa: In order that Israel would not say: ‘In the past we would sacrifice offerings and engage in their study; now that there are no offerings, must we engage in their study?’ the Holy One blessed be He said: ‘Since you engage in their study, I consider it for you as though you are sacrificing them.’ Rabbi Huna said two: All of the exiles will be ingathered only by virtue of Mishna. What is the source? “Even as they pay tribute [yitnu]16Yitnu is expounded to mean matnitin or Mishna. Thus, the verse implies that the exiles will be gathered back to the Land of Israel because of the study of Mishna. to the nations, now I will gather them” (Hosea 8:10). Rabbi Huna said another: “For from the rising of the sun to its setting, My name is great among the nations and in every place offerings are presented to My name, [and pure meal offerings]” (Malachi 1:11). Are there pure meal offerings, handfuls, and burning in Babylon?17The process of the meal offering included a priest taking a handful of the offering and burning it on the altar. Rather, what is this? This is Mishna. The Holy One blessed be He said: ‘Since you are engaging in the study of Mishna, it is as though you are sacrificing an offering.’ Shmuel said: “And if they are ashamed of all that they have done, [make known to them the form of the House]” (Ezekiel 43:11). Was there a form of the House at that point?18The house referred to is the Temple, which was in ruins at the time of that prophecy. Rather, the Holy One blessed be He said: Since you are engaged in it, it is as though you are building it.’ Rabbi Asi said: Why does one begin [teaching] children from the book of Leviticus and one does not begin with Genesis? It is because the children are pure and the offerings are pure, let the pure come and engage in the pure.
Rabbi Abba bar Kahana and Rabbi Ḥanan, both of them in the name of Rabbi Azarya of Kefar Ḥitaya, said: This is analogous to a king who had two chefs. One of them cooked him a cooked dish, he came, ate it, and it was tasty for him. The second prepared a cooked dish, and he ate it, and it was tasty for him, but we do not know which of them was tastier for him. However, from the fact that he [later] commands the second and says to him: ‘Prepare for me [another] cooked dish like that one,’ we know that the second is tastier for him. So too, Noah sacrificed an offering, and it was pleasant for the Holy One blessed be He, as it is stated: “The Lord smelled the pleasant aroma” (Genesis 8:21). Israel sacrificed and it was pleasant for the Holy One blessed be He, but we do not know which of them19Noah’s sacrifice or Israel’s sacrifice. was more pleasant. However, from what He commands Israel and says to them: “My pleasing aroma, you shall observe, to sacrifice to Me” (Numbers 28:2), we know that Israel’s is more pleasant.20He commanded Israel to keep sacrificing offerings, and did not command Noah to do so. That is what is written: “The offering of Judah and Jerusalem will be pleasant to the Lord, as in the days of old and as in previous years” (Malachi 3:4). “As in the days of old,” as in the days of Moses; “and as in previous years,” as in the years of Solomon. Rabbi [Yehuda HaNasi] says: “As in the days of old,” as in the days of Noah, “and as in previous years,” as in the days of Abel, as there was no idol worship in his days. Rabbi Avin said two [statements]. Rabbi Avin said: This is analogous to a king who was reclining upon his divan. They brought him the first cooked food and it was tasty for him. He began wiping [mamḥeh] the bowl clean. So too, “I will offer burnt offerings of fattened animals [meḥim]” (Psalms 66:15); it is as though He is wiping the bowl clean. Rabbi Avin said another, Rabbi Avin said: This is analogous to a king who was walking in the wilderness. He arrived at the first lodge, ate there, and drank there. He arrived at the second lodge, ate there, drank there, and stayed the night there. So too, regarding the repetition of [the term] burnt offering: “This is the law of the burnt offering: It is the burnt offering…on the altar all night until the morning” (Leviticus 6:2). From here [it may be derived that] the burnt offering in its entirety is completely [burned] in the fires.21The fact that the verse repeats the term burnt offering in commanding Israel about the laws of the burnt offering implies that God loves Israel’s burnt offerings, like the first analogy in which the king wiped his bowl. Additionally, the verse states that it is burned upon the altar all night, similar to the second analogy in which the king decided to stay the night at the second lodge, because he liked it better (Midrash HaMevoar).
“And the fire of the altar shall be kept burning in it” Leviticus 6:2. Rabbi Pinḥas said: It is not written here: “And the fire of the altar shall be kept burning on it,” but rather, “shall be kept burning in it” – the fire was aflame from it.22The altar itself was on fire, but miraculously was not damaged. It is taught in the name of Rabbi Neḥemya: For almost one hundred and sixteen years the fire was aflame from it, [yet] its wood did not burn and its bronze did not melt. If you say that it was thick, it was taught in the name of Rabbi Hoshaya: It had the thickness of a Gordian dinar. Rabbi Shimon ben Lakish said: The same is true of the incense altar, as it is stated: “You shall craft an altar to burn incense [miktar ketoret]” (Exodus 30:1). It is not written here mitkater baketoret,23That would mean “upon which incense is burned.” but rather, miktar ketoret, the altar would burn the incense. Rav said: “And in the cattle’s implements the flesh was cooked [nitbashel habasar]” is not written here, but rather, “with the cattle’s implements bishlam habasar” (I Kings 19:21); the flesh was heating the implements.24Although the simple reading of the verse indicates that the ploughshare was used to fuel the fire to cook the cow’s flesh, the midrash interprets the verse to mean that the cow’s flesh actually fueled the fire to heat the ploughshare.
Rabbi Levi said: It is a fitting statute that anyone who is haughty is sentenced only in fire, as it is stated: “It is the burnt offering [ola]25Ola is expounded to mean one who exalts himself. on the pyre” (Leviticus 6:2). The generation of the Flood, because they were haughty and said: “What is the Almighty that we should serve Him…?” (Job 21:15), were sentenced only in fire, as it is stated: “When scorched, they disappear [nitzmatu]” (Job 6:17). Rabbi Yehoshua ben Levi said: Their scorching was absolute, just as it says: “In perpetuity [latzemitut] to the purchaser” (Leviticus 25:30). “In its heat they dwindle from their place” (Job 6:17). What is “in its heat”? It is in boiling water. Rabbi Yoḥanan said: The Holy One blessed be would boil each and every drop that He brought upon the generation of the Flood in Gehenna. That is what is written: “In its heat they dwindle from their place.” The people of Sodom, because they were haughty and they said: We will cause the passersby to be forgotten from our midst, just as it is written: “He drives a shaft away from habitation, [which is forgotten by passersby]” (Job 28:4), they were sentenced only with fire, “The Lord rained down on Sodom [brimstone and fire]” (Genesis 19:24). Wicked Pharaoh, because he was haughty and said: “Who is the Lord that I should heed His voice” (Exodus 5:2), was sentenced only in fire, “There was hail and fire flashing…” (Exodus 9:24). Wicked Sisera, because he was haughty and oppressed Israel, just as it is written: “He oppressed the children of Israel harshly” (Judges 4:3). What is “harshly”? Rabbi Yitzḥak said: With curses and blaspheming.26See Malachi 3:13–14, where it states: “Your words have been harsh against Me, said the Lord” regarding those who said “it is vain to worship God.” He was sentenced only in fire, “The stars27The stars are balls of fiery gases. from their courses waged war [with Sisera]” (Judges 5:20). Sennacherib, because he was haughty and said: “Who is it among all the gods of these lands [that delivered their land from my hand, that the Lord will deliver Jerusalem from my hand?]” (Isaiah 36:20). He was sentenced only in fire, “Instead of his glory, a burning will burn…” (Isaiah 10:16). Nebuchadnezzar, because he was haughty and said: “Who is the god who will save you from my hands?” (Daniel 3:15), was sentenced only in fire, “they were killed by a flame of fire” (Daniel 3:22). The evil empire,28Rome. because it curses, blasphemes and says: “Whom do I have in Heaven?” (Psalms 73:25), is judged only in fire, “I was seeing until the beast was slain, its body destroyed, and it was consigned to the burning of fire” (Daniel 7:11). But Israel, who are scorned and downtrodden in this world, will be comforted only with fire, as it is stated: “I will be for it, the utterance of the Lord, a wall of fire all around” (Zechariah 2:9).
צַו אֶת אַהֲרֹן וְאֶת בָּנָיו לֵאמֹר זֹאת תּוֹרַת הָעֹלָה, זֶה שֶׁאָמַר הַכָּתוּב (משלי י, יב): שִׂנְאָה תְּעֹרֵר מְדָנִים וגו', שִׂנְאָה שֶׁנָּתְנוּ יִשְׂרָאֵל בֵּינֵיהֶם לְבֵין אֲבִיהֶם שֶׁבַּשָּׁמַיִם הִיא עוֹרְרָה לָהֶן דִּינֵי דִינִין, דְּאָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן קָרוֹב לִתְשַׁע מֵאוֹת שָׁנָה הָיְתָה הַשִּׂנְאָה כְּבוּשָׁה בֵּין יִשְׂרָאֵל לְבֵין אֲבִיהֶם שֶׁבַּשָּׁמַיִם, מִיּוֹם שֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם וְעַד שָׁנָה שֶׁנִּתְעוֹרְרָה עֲלֵיהֶן בִּימֵי יְחֶזְקֵאל, הֲדָא הוּא דִכְתִיב (יחזקאל כ, ז): וָאֹמַר אֲלֵהֶם אִישׁ שִׁקּוּצֵי וגו', וְהֵם לֹא עָשׂוּ כֵן, אֶלָּא (יחזקאל כ, ח): וַיַּמְרוּ בִי וְלֹא אָבוּ וגו', וְעָשִׂיתִי עִמָּהֶם בַּעֲבוּר שְׁמִי הַגָּדוֹל שֶׁלֹּא יִתְחַלֵּל, שֶׁנֶּאֱמַר (יחזקאל כ, ט): וָאַעַשׂ לְמַעַן שְׁמִי וגו'. (משלי י, יב): וְעַל כָּל פְּשָׁעִים תְּכַסֶּה אַהֲבָה, שֶׁאוֹהֵב הַמָּקוֹם אֶת יִשְׂרָאֵל, שֶׁנֶּאֱמַר (מלאכי א, ב): אָהַבְתִּי אֶתְכֶם אָמַר ה'. דָּבָר אַחֵר, שִׂנְאָה תְּעוֹרֵר מְדָנִים, שִׂנְאָה שֶׁנָּתַן אַהֲרֹן בֵּין יִשְׂרָאֵל לְבֵין אֲבִיהֶם שֶׁבַּשָּׁמַיִם, הִיא עוֹרְרָה עֲלֵיהֶם דִּינֵי דִינִין. אָמַר רַבִּי אַסֵּי מְלַמֵּד שֶׁהָיָה אַהֲרֹן נוֹטֵל קָרְבָּנָם וּפוֹחֲסוֹ לִפְנֵיהֶם וְאוֹמֵר לָהֶם דְּעוּ שֶׁאֵין בּוֹ מַמָּשׁ. הוּא שֶׁמּשֶׁה אָמַר לְאַהֲרֹן (שמות לב, כא): מֶה עָשָׂה לְךָ הָעָם הַזֶּה, אָמַר לוֹ מוּטָב הָיָה לָהֶן שֶׁיִּדּוֹנוּ שׁוֹגְגִין וְאַל יִדּוֹנוּ מְזִידִין. הוּא שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לְמשֶׁה (שמות לב, לג): מִי אֲשֶׁר חָטָא לִי אֶמְחֶנּוּ מִסִּפְרִי, הֲדָא הוּא דִכְתִיב (דברים ט, כ): וּבְאַהֲרֹן הִתְאַנַּף ה' מְאֹד לְהַשְׁמִידוֹ וגו'. רַבִּי יְהוֹשֻׁעַ דְּסִיכְנִין בְּשֵׁם רַבִּי לֵוִי אֵין לְשׁוֹן הַשְׁמָדָה הַכָּתוּב כָּאן אֶלָּא לְשׁוֹן כִּלּוּי בָּנִים וּבָנוֹת, כְּמָה דְתֵימָא (עמוס ב, ט): וָאַשְׁמִיד פִּרְיוֹ מִמַּעַל וְשָׁרָשָׁיו מִתָּחַת. וְעַל כָּל פְּשָׁעִים תְּכַסֶּה אַהֲבָה, תְּפִלָּה שֶׁנִּתְפַּלֵּל משֶׁה עָלָיו, וּמַה נִּתְפַּלֵּל משֶׁה עָלָיו, רַבִּי מָנָא דִּישְׁאַב וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי, מִתְּחִלַּת הַסֵּפֶר וְעַד כָּאן כְּתִיב (ויקרא א, ח): וְעָרְכוּ בְּנֵי אַהֲרֹן (ויקרא א, יא): וְזָרְקוּ בְּנֵי אַהֲרֹן (ויקרא א, ז): וְנָתְנוּ בְּנֵי אַהֲרֹן, אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא הַבּוֹר שְׂנוּאָה וּמֵימֶיהָ חֲבִיבִין, חָלַקְתָּ כָּבוֹד לָעֵצִים בִּשְׁבִיל בְּנֵיהֶן, דִּתְנִינַן תַּמָּן כָּל הָעֵצִים כְּשֵׁרִים לַמַּעֲרָכָה חוּץ מִשֶּׁל זַיִת וְשֶׁל גֶּפֶן, וּלְאַהֲרֹן אֵין אַתָּה חוֹלֵק לוֹ כָּבוֹד בִּשְׁבִיל בָּנָיו, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ שֶׁבִּשְׁבִילְךָ אֲנִי מְקָרְבוֹ, וְלֹא עוֹד אֶלָּא שֶׁאֲנִי עוֹשֶׂה אוֹתוֹ עִקָּר וּבָנָיו טְפֵלִים (ויקרא ו, ב): צַו אֶת אַהֲרֹן וְאֶת בָּנָיו לֵאמֹר.
“Command Aaron and his sons, saying: This is the law of the burnt offering: It is the burnt offering on the pyre on the altar all night until the morning, and the fire of the altar shall be kept burning in it” (Leviticus 6:2).
“Command Aaron and his sons, saying: This is the law of the burnt offering.” This is what the verse said: “Hatred arouses strife…” (Proverbs 10:12). The hatred that Israel caused between them and their Father in Heaven,1Through Israel’s sins, they caused God to hate them. that is what aroused severe judgments against them, as Rabbi Shmuel bar Naḥman said: For almost nine hundred years, the hatred between Israel and their Father in Heaven was dormant, from the day that Israel emerged from Egypt, until the year that it was aroused against them in the days of Ezekiel. That is what is written: “I said to them: Each man [shall cast out] the detestable objects [of his eyes, and do not defile yourselves with the idols of Egypt]” (Ezekiel 20:7). But they did not do so, but rather, “they defied Me and were unwilling [to heed Me; no man cast out the detestable objects of their eyes, and they did not forsake the idols of Egypt]” (Ezekiel 20:8). But I acted with them for the sake of My great name so that it would not be profaned, as it is stated: “But I acted for the sake of My name [that it not be profaned before the nations]” (Ezekiel 20:9). “Love covers all transgressions” (Proverbs 10:12), as the Omnipresent loves Israel, as it is stated: “I loved you, said the Lord” (Malachi 1:2).
Another matter, “hatred arouses strife” – the hatred that Aaron placed between Israel and their Father in Heaven,2The Golden Calf. that is what aroused severe judgments against them. Rabbi Asi said: It teaches that Aaron would take their offering3The offering the people would bring to the Golden Calf. However, some commentaries suggest that the text should state ‘hammer’ instead of ‘offering,’ such that the midrash states that he would take a hammer and flatten the calf and tell them it had no substance (Etz Yosef). and flatten [the calf] before them, and say to them: ‘Know that it has no substance.’ That is what Moses said to Aaron: “What did this people do to you [that you brought great sin upon them?]” (Exodus 32:21). He said to him:4Moses said to Aaron. ‘It would have been preferable that they be judged as unwitting and not be judged as intentional.’
That is what the Holy One blessed be He said to Moses: “Whoever has sinned against Me, I will eradicate him from My book” (Exodus 32:33). That is what is written: “The Lord was very angry with Aaron, to destroy him…” (Deuteronomy 9:20). Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: The expression of destruction here is nothing other than elimination of sons and daughters, just as it says: “I destroyed his fruit from above and his roots from below” (Amos 2:9). “Love covers all transgressions” (Proverbs 10:12), this is the prayer that Moses prayed on his behalf.
What did Moses pray on his behalf? Rabbi Mana of Sheab and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: From the beginning of the book until here, it is written: “Aaron’s sons, the priests, shall arrange” (Leviticus 1:8); “Aaron’s sons, the priests, shall sprinkle” (Leviticus 1:11); “Aaron’s sons shall place” (Leviticus 1:7). Moses said before the Holy One blessed be He: ‘The cistern is hated but its waters are beloved. You accorded honor to the trees because of their produce, as we learned there: All wood is fit for the arrangement5The arrangement of wood on the altar. except from the olive tree and from the vine,6Mishna Tamid 2:3. but to Aaron you do not accord honor due to his sons?’ The Holy One blessed be He said to him: ‘As you live, for your sake I will draw him near. Moreover, I will render him primary and his sons ancillary: “Command Aaron and his sons, saying.”’
זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה וגו' (תהלים נא, יט), זַבְדִּי בֶּן לֵוִי וְרַבִּי יוֹסֵי בֶּן פֶּטְרָס וְרַבָּנָן, חַד אָמַר, אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי כָּבַשְׁתִּי אֶת יִצְרִי וְעָשִׂיתִי תְּשׁוּבָה לְפָנֶיךָ, אִם אַתָּה מְקַבְּלֵנִי בִּתְשׁוּבָה הֲרֵי יוֹדֵעַ אֲנִי שֶׁשְּׁלֹמֹה בְּנִי עוֹמֵד וּבוֹנֶה אֶת בֵּית הַמִּקְדָּשׁ וּבוֹנֶה אֶת הַמִּזְבֵּחַ וּמַקְטִיר עָלָיו אֶת הַקָּרְבָּנוֹת שֶׁבַּתּוֹרָה, מִן הָדֵין קְרָיָא: זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה. וָחֳרָנָא אָמַר מִנַיִן לְמִי שֶׁהוּא עוֹשֶׂה תְּשׁוּבָה שֶׁמַּעֲלִין עָלָיו כְּאִלּוּ עָלָה לִירוּשָׁלַיִם וּבָנָה אֶת בֵּית הַמִּקְדָּשׁ וּבָנָה אֶת הַמִּזְבֵּחַ וּמַקְרִיב עָלָיו כָּל הַקָּרְבָּנוֹת שֶׁבַּתּוֹרָה, מִן הָדֵין קְרָיָא: זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה, וְרַבָּנִין אָמְרֵי מִנַּיִן לְעוֹבֵר לִפְנֵי הַתֵּבָה שֶׁצָּרִיךְ לְהַזְכִּיר עֲבוֹדָה וְקָרְבָּנוֹת וְלָשֹׁחַ, מִן הֲדָא בִּרְכָתָא, רְצֵה אֱלֹהֵינוּ שְׁכֹן בְּצִיּוֹן מְהֵרָה יַעַבְדוּךָ בָּנֶיךָ. אִית דְּבָעֵי מַשְׁמַעְנָא מִן הֲדָא, זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה. אָמַר רַבִּי אַבָּא בַּר יוּדָן כָּל מַה שֶׁפָּסַל הַקָּדוֹשׁ בָּרוּךְ הוּא בִּבְהֵמָה הִכְשִׁיר בְּאָדָם, פָּסַל בִּבְהֵמָה (ויקרא כב, כב): עֲוֶרֶת אוֹ שָׁבוּר אוֹ חָרוּץ אוֹ יַבֶּלֶת, וְהִכְשִׁיר בְּאָדָם (תהלים נא, יט): לֵב נִשְׁבָּר וְנִדְכֶּה. אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי הַהֶדְיוֹט הַזֶּה אִם מְשַׁמֵּשׁ הוּא בְּכֵלִים שְׁבוּרִים גְּנַאי הוּא לוֹ, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּלֵי תַּשְׁמִישׁוֹ שְׁבוּרִים, שֶׁנֶּאֱמַר (תהלים לד, יט): קָרוֹב ה' לְנִשְׁבְּרֵי לֵב, (תהלים קמז, ג): הָרוֹפֵא לִשְׁבוּרֵי לֵב, (ישעיה נז, טו): וְאֶת דַּכָּא וּשְׁפַל רוּחַ. זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה לֵב נִשְׁבָּר, רַבִּי אַבָּא בַּר יוּדָן בְּשֵׁם רַבִּי יוּדָא בַּר רַבִּי סִימוֹן, מָשָׁל לְמֶלֶךְ שֶׁהָיָה מְהַלֵּךְ בַּמִּדְבָּר, וּבָא אוֹהֲבוֹ וְכִבְּדוֹ בְּכַלְכָּלָה אַחַת שֶׁל תְּאֵנִים וְחָבִית אַחַת שֶׁל יַיִן, אָמַר לוֹ זֶה כִּבּוּד גָּדוֹל, אָמַר לוֹ אֲדוֹנִי הַמֶּלֶךְ לְפִי שָׁעָה כִּבַּדְתִּיךָ, אֲבָל כְּשֶׁאַתָּה נִכְנַס לְתוֹךְ פָּלָטִין שֶׁלְךָ, אַתָּה רוֹאֶה כַּמָּה אֲנִי מְכַבְּדֶךָ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל (ויקרא ו, ב): זֹאת תּוֹרַת הָעֹלָה הִוא הָעֹלָה, אָמְרוּ לְפָנָיו רִבּוֹן הָעוֹלָמִים לְפִי שָׁעָה הִקְרַבְנוּ לְפָנֶיךָ, אֲבָל לִכְשֶׁתֵּיטִיב (תהלים נא, כ כא): בִּרְצוֹנְךָ אֶת צִיּוֹן תִּבְנֶה חוֹמוֹת יְרוּשָׁלָיִם, אָז תַּחְפֹּץ זִבְחֵי צֶדֶק עֹלָה וְכָלִיל.
“Offerings to God are a broken spirit…” (Psalms 51:19). Zavdi ben Levi, Rabbi Yosei ben Petras, and the Rabbis, one said: David said before the Holy One blessed be He: ‘I overcame my inclination and repented before You. If You accept me in repentance, I know that Solomon my son will stand and build the Temple, build the altar, and burn all the offerings in the Torah upon it,’ based on this verse: “Offerings to God are a broken spirit.” Another said: From where is it derived that one who repents, it is ascribed to him as though he ascended to Jerusalem, built the Temple, built the altar, and sacrificed all the offerings in the Torah upon it? It is from this verse: “Offerings to God are a broken spirit.” The Rabbis say: From where is it derived that one who passes before the ark7One who serves as a prayer leader. must mention the Temple service and the offerings, and bow [when he concludes] this blessing: Find favor, our God, rest in Zion, may Your children worship You?8This is a variation of the blessing “Find favor [retzei]” recited today in the Amida prayer. There are some who sought to derive it from this: “Offerings to God are a broken spirit.” Rabbi Abba bar Yudan said: Everything that the Holy One blessed be He deemed unfit in an animal He deemed fit in a person. He deemed unfit in an animal: “Blind, broken, maimed, or with a wart” (Leviticus 22:22), but He deemed fit in a person: “A broken and crushed heart” (Psalms 51:19).
Rabbi Alexandri said: The layman, if he uses broken utensils, it is demeaning for him. But the vessels of the Holy One blessed be He are broken, as it is stated: “The Lord is near to the brokenhearted” (Psalms 34:19); “He heals the brokenhearted” (Psalms 147:3); “[I dwell in the high and holy place, with] the downtrodden and the humble” (Isaiah 57:15); “Offerings to God are a broken spirit.”
“A broken…heart,” Rabbi Abba bar Yudan in the name of Rabbi Yuda bar Rabbi Simon: This is analogous to a king who was walking in the wilderness and his friend came and gave him a tribute of one basket of figs and one barrel of wine. He said to him: ‘Is this a great tribute?’ He said to him: ‘My lord, the king, I have given you a provisional tribute, but when you enter your palace, you will see how much tribute I will give you.’ So too, the Holy One blessed be He said to Israel: “This is the law of the burnt offering: It is the burnt offering” (Leviticus 6:2). They said before Him: ‘Master of the universe, we have sacrificed before You provisionally, but when You show favor “with Your will to Zion; build the walls of Jerusalem, then You will delight in righteous sacrifices, in burnt offerings and whole burnt offerings”’ (Psalms 51:20–21).
גּוּפָא אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי לְעוֹלָם אֵין הָעוֹלָה בָּאָה אֶלָּא עַל הַרְהוֹר הַלֵּב, אָמַר רַבִּי לֵוִי מִקְרָא מָלֵא הוּא (יחזקאל כ, לב): וְהָעֹלָה עַל רוּחֲכֶם הָיוֹ לֹא תִהְיֶה אֲשֶׁר אַתֶּם אוֹמְרִים וגו', מִמִּי אַתָּה לָמֵד מִבָּנָיו שֶׁל אִיּוֹב, בַּתְּחִלָּה (איוב א, ד): וְהָלְכוּ בָנָיו וְעָשׂוּ מִשְׁתֶּה, רַבִּי מֵאִיר אוֹמֵר שֶׁכֵּן דֶּרֶךְ בְּנֵי מְלָכִים לִהְיוֹת קוֹרִין לַאֲחֵיהֶן וּלְאַחְיוֹתֵיהֶן עִמָּהֶן בַּסְּעוּדָה. רַבִּי תַּנְחוּם בְּרַבִּי חִיָּא אָמַר לְהִטָּפֵל בָּהֶם הָלְכוּ, שֶׁקִּדְּשׁוּ לָהֶם נָשִׁים, הֲדָא הוּא דִכְתִיב (איוב א, ה): וַיְהִי כִּי הֵקִיפוּ יְמֵי הַמִּשְׁתֶּה וַיִּשְׁלַח אִיּוֹב וַיְקַדְּשֵׁם, עַל דַּעְתֵּיהּ דְּרַבִּי תַּנְחוּם בֶּן רַבִּי חִיָּא דְּאָמַר שֶׁקִּדְּשׁוּ לָהֶם נָשִׁים, נִטְפְּלוּ בָּהֶם וְהָלְכוּ. עַל דַּעְתֵּיהּ דְּרַבִּי מֵאִיר דְּהוּא אָמַר שֶׁכֵּן דֶּרֶךְ בְּנֵי מְלָכִים לִהְיוֹת קוֹרִין לַאֲחֵיהֶם וּלְאַחְיוֹתֵיהֶם בַּסְּעוּדָה, כְּמָה דְאַתְּ אָמַר (במדבר יא, יח): וְאֶל הָעָם תֹּאמַר הִתְקַדְּשׁוּ. (איוב א, ה): וְהִשְׁכִּים בַּבֹּקֶר וְהֶעֱלָה, אָמַר רַבִּי יוּדָן בַּר חִלְפַיי בְּעֵי מִסְפַּר יָמִים אוֹ מִסְפַּר בָּנָיו וּבְנוֹתָיו אוֹ מִסְפַּר כָּל קָרְבָּנוֹת שֶׁבַּתּוֹרָה, כְּשֶׁהוּא אוֹמֵר כִּי אָמַר אִיּוֹב (איוב א, ה): אוּלַי חָטְאוּ בָנַי וּבֵרְכוּ אֱלֹהִים בִּלְבָבָם, הֲדָא אָמַר אֵין הָעוֹלָה בָּא אֶלָּא עַל הַרְהוֹר הַלֵּב. רַבִּי אַחָא בְּשֵׁם רַבִּי חֲנִינָא בַּר פַּפָּא שֶׁלֹּא יִהְיוּ יִשְׂרָאֵל אוֹמְרִים לְשֶׁעָבַר הָיִינוּ מַקְרִיבִין קָרְבָּנוֹת וּמִתְעַסְּקִין בָּהֶן, עַכְשָׁו שֶׁאֵין קָרְבָּנוֹת מַהוּ לְהִתְעַסֵּק בָּהֶם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, הוֹאִיל וְאַתֶּם מִתְעַסְּקִים בָּהֶם, מַעֲלֶה אֲנִי עֲלֵיכֶם כְּאִלּוּ אַתֶּם מַקְרִיבִין אוֹתָן. רַבִּי הוּנָא אָמַר תַּרְתֵּי, אֵין כָּל הַגָּלֻיּוֹת הַלָּלוּ מִתְכַּנְסוֹת אֶלָּא בִּזְכוּת מִשְׁנָיוֹת, מַה טַּעְמָא (הושע ח, י): גַּם כִּי יִתְנוּ בַגּוֹיִם עַתָּה אֲקַבְּצֵם. רַבִּי הוּנָא אָמַר חֳרֵי (מלאכי א, יא): כִּי מִמִּזְרַח שֶׁמֶשׁ וְעַד מְבוֹאוֹ גָּדוֹל שְׁמִי בַּגּוֹיִם וּבְכָל מָקוֹם מֻקְטָר מֻגָּשׁ, וְכִי יֵשׁ מִנְחָה טְהוֹרָה וּקְמִיצָה וְהַקְטָרָה בְּבָבֶל, אֶלָּא אֵיזוֹ, זוֹ מִשְׁנָה. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹאִיל וְאַתֶּם מִתְעַסְּקִים בַּמִּשְׁנָה כְּאִלּוּ אַתֶּם מַקְרִיבִין קָרְבָּן. שְׁמוּאֵל אָמַר (יחזקאל מג, יא): וְאִם נִכְלְמוּ מִכֹּל אֲשֶׁר עָשׂוּ, וְכִי יֵשׁ צוּרַת הַבַּיִת עַד עַכְשָׁו, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹאִיל וְאַתֶּם מִתְעַסְּקִים בּוֹ כְּאִלּוּ אַתֶּם בּוֹנִין אוֹתוֹ. אָמַר רַבִּי אַסֵּי מִפְּנֵי מָה מַתְחִילִין לַתִּינוֹקוֹת בְּתוֹרַת כֹּהֲנִים וְאֵין מַתְחִילִין בִּבְרֵאשִׁית, אֶלָּא שֶׁהַתִּינוֹקוֹת טְהוֹרִין וְהַקָּרְבָּנוֹת טְהוֹרִין יָבוֹאוּ טְהוֹרִין וְיִתְעַסְּקוּ בִּטְהוֹרִים.
Regarding the matter itself,9The midrash sometimes uses this expression when introducing an exposition that appears elsewhere. The following appears also in Tanḥuma (Warsaw), Lekh Lekha, 10 (Etz Yosef). Rabbi Shimon ben Yoḥai said: The burnt offering [ha’ola] comes only for rumination of the heart.10Burnt offerings atone for sinful thoughts. Rabbi Levi said: It is a categorical verse: “What arises [ha’ola] in your thoughts will not be that which you say: [We will be like the nations…to serve wood and stone]” (Ezekiel 20:32).
From whom do you derive this? From the sons of Job. Initially, “his sons would go and make a feast [in the house of each one on his day, and they would send and invite their three sisters to eat and to drink with them. It was when the cycle of their days of feasting was completed that Job would send and sanctify them and he would rise early in the morning and offer burnt offerings according to the number of them all, for Job would say: Perhaps my sons have sinned and have blasphemed God in their hearts]” (Job 1:4–5). Rabbi Meir says: As it is the way of the sons of kings to call their brothers and sisters to join them in a feast.11These feasts were held as an expression of family unity and affinity. Rabbi Tanḥum ben Rabbi Ḥiyya said: They went to attend to them, as they had betrothed women for them.12The feasts were celebrations to mark the event of a son of Job betrothing a wife, and the other sons would attend in order to celebrate the occasion. That is what is written: “It was when the cycle of the days of their feasting was completed that Job would send and sanctify them [vaykadeshem]” (Job 1:5). According to the opinion of Rabbi Tanḥum ben Rabbi Ḥiyya, who said that they betrothed [kideshu] women for them, they attended to them and went.13The children of Job would participate in the celebration and then go on their way. These feasts were not regular occurrences. According to the opinion of Rabbi Meir, who said as it is the way of the sons of kings to call their brothers and sisters to join them in a feast, it is as it says: “To the people say: Prepare yourselves [hitkadeshu] [tomorrow and you will eat meat]” (Numbers 11:18).14The feasts were not in celebration of a special and unusual occasion but rather were more regular occurrences.
“He would rise early in the morning and offer [burnt offerings corresponding to the number of them all]” (Job 1:5). Rabbi Yudan bar Ḥilfai raised a dilemma: [Corresponding to] the number of days, the number of sons and daughters, or the number of offerings in the Torah?15This question remains unresolved. When it says: “For Job would say: Perhaps my sons have sinned and blasphemed,” that indicates that the burnt offering comes only for [sinful] rumination of the heart.
Rabbi Aḥa in the name of Rabbi Ḥanina bar Pappa: In order that Israel would not say: ‘In the past we would sacrifice offerings and engage in their study; now that there are no offerings, must we engage in their study?’ the Holy One blessed be He said: ‘Since you engage in their study, I consider it for you as though you are sacrificing them.’ Rabbi Huna said two: All of the exiles will be ingathered only by virtue of Mishna. What is the source? “Even as they pay tribute [yitnu]16Yitnu is expounded to mean matnitin or Mishna. Thus, the verse implies that the exiles will be gathered back to the Land of Israel because of the study of Mishna. to the nations, now I will gather them” (Hosea 8:10). Rabbi Huna said another: “For from the rising of the sun to its setting, My name is great among the nations and in every place offerings are presented to My name, [and pure meal offerings]” (Malachi 1:11). Are there pure meal offerings, handfuls, and burning in Babylon?17The process of the meal offering included a priest taking a handful of the offering and burning it on the altar. Rather, what is this? This is Mishna. The Holy One blessed be He said: ‘Since you are engaging in the study of Mishna, it is as though you are sacrificing an offering.’
Shmuel said: “And if they are ashamed of all that they have done, [make known to them the form of the House]” (Ezekiel 43:11). Was there a form of the House at that point?18The house referred to is the Temple, which was in ruins at the time of that prophecy. Rather, the Holy One blessed be He said: Since you are engaged in it, it is as though you are building it.’ Rabbi Asi said: Why does one begin [teaching] children from the book of Leviticus and one does not begin with Genesis? It is because the children are pure and the offerings are pure, let the pure come and engage in the pure.
רַבִּי אַבָּא בַּר כַּהֲנָא וְרַבִּי חָנָן תַּרְוֵיהוֹן בְּשֵׁם רַבִּי עֲזַרְיָה דִּכְפַר חִטַּיָּיה אָמַר מָשָׁל לְמֶלֶךְ שֶׁהָיוּ לוֹ שְׁנֵי מְגֵירָסִין, בִּשֵּׁל לוֹ הָאֶחָד תַּבְשִׁיל, אֲתָא וַאֲכָלוֹ וְהָיָה עָרֵב לוֹ, וְעָשָׂה הַשֵּׁנִי תַּבְשִׁיל וַאֲכָלוֹ וְעָרַב לוֹ, וְאֵין אָנוּ יוֹדְעִים אֵיזֶה מֵהֶם עָרַב לוֹ יוֹתֵר, אֶלָּא מִמַּה שֶּׁהוּא מְצַוֶּה אֶת הַשֵּׁנִי וְאוֹמֵר לוֹ כַּתַּבְשִׁיל הַזֶּה תַּעֲשֶׂה לִי, אָנוּ יוֹדְעִים שֶׁהַשֵּׁנִי עָרַב לוֹ יוֹתֵר. כָּךְ הִקְרִיב נֹחַ קָרְבָּן וְהָיָה עָרֵב לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (בראשית ח, כא): וַיָּרַח ה' אֶת רֵיחַ הַנִּחֹחַ, הִקְרִיבוּ יִשְׂרָאֵל וְהָיָה עָרֵב לְהַקָּדוֹשׁ בָּרוּךְ הוּא, וְאֵין אָנוּ יוֹדְעִים אֵיזֶה מֵהֶם עָרַב לוֹ בְּיוֹתֵר, אֶלָּא בַּמֶּה שֶׁהוּא מְצַוֶּה אֶת יִשְׂרָאֵל וְאוֹמֵר לָהֶם (במדבר כח, ב): רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי, אָנוּ יוֹדְעִים שֶׁשֶּׁל יִשְׂרָאֵל הוּא עָרֵב בְּיוֹתֵר, הֲדָא הוּא דִכְתִיב (מלאכי ג, ד): וְעָרְבָה לַה' מִנְחַת יְהוּדָה וִירוּשָׁלִָם כִּימֵי עוֹלָם וּכְשָׁנִים קַדְמֹנִיוֹת. כִּימֵי עוֹלָם, כִּימֵי משֶׁה. וּכְשָׁנִים קַדְמֹנִיּוֹת, כִּשְׁנֵי שְׁלֹמֹה. רַבִּי אוֹמֵר כִּימֵי עוֹלָם, כִּימֵי נֹחַ. וּכְשָׁנִים קַדְמוֹנִיּוֹת, כִּימֵי הֶבֶל, שֶׁלֹּא הָיְתָה עֲבוֹדַת כּוֹכָבִים בְּיָמָיו. רַבִּי אָבִין אָמַר תַּרְתֵּי, רַבִּי אָבִין אָמַר מָשָׁל לְמֶלֶךְ שֶׁהָיָה מוּסָב עַל אַקֻבִּיטוֹן שֶׁלּוֹ, הִכְנִיסוּ לוֹ תַּבְשִׁיל הָרִאשׁוֹן וַאֲכָלוֹ וְהָיָה עָרֵב לוֹ, הִתְחִיל מַמְחֶה בַּקְּעָרָה, כָּךְ (תהלים סו, טו): עֹלוֹת מֵחִים אַעֲלֶה, כָּזֶה שֶׁהוּא מַמְחֶה בַּקְּעָרָה. רַבִּי אָבִין אָמַר חֳרֵי, רַבִּי אָבִין אָמַר מָשָׁל לְמֶלֶךְ שֶׁהָיָה מְהַלֵּךְ בַּמִּדְבָּר הִגִּיעַ לַבּוּרְגִין הָרִאשׁוֹן וְאָכָל שָׁם וְשָׁתָה שָׁם, הִגִּיעַ לַבּוּרְגִין הַשֵּׁנִי, אָכַל שָׁם וְשָׁתָה שָׁם וְלָן שָׁם, כָּךְ בַּמֶּה שֶׁהוּא מְתַמֵּהַּ עַל הָעוֹלָה, זֹאת תּוֹרַת הָעֹלָה הִיא הָעֹלָה עַל הַמִּזְבֵּחַ כָּל הַלַּיְלָה עַד הַבֹּקֶר, מִכָּאן שֶׁהָעֹלָה כֻּלָּה כָּלִיל לָאִשִּׁים.
Rabbi Abba bar Kahana and Rabbi Ḥanan, both of them in the name of Rabbi Azarya of Kefar Ḥitaya, said: This is analogous to a king who had two chefs. One of them cooked him a cooked dish, he came, ate it, and it was tasty for him. The second prepared a cooked dish, and he ate it, and it was tasty for him, but we do not know which of them was tastier for him. However, from the fact that he [later] commands the second and says to him: ‘Prepare for me [another] cooked dish like that one,’ we know that the second is tastier for him. So too, Noah sacrificed an offering, and it was pleasant for the Holy One blessed be He, as it is stated: “The Lord smelled the pleasant aroma” (Genesis 8:21). Israel sacrificed and it was pleasant for the Holy One blessed be He, but we do not know which of them19Noah’s sacrifice or Israel’s sacrifice. was more pleasant. However, from what He commands Israel and says to them: “My pleasing aroma, you shall observe, to sacrifice to Me” (Numbers 28:2), we know that Israel’s is more pleasant.20He commanded Israel to keep sacrificing offerings, and did not command Noah to do so. That is what is written: “The offering of Judah and Jerusalem will be pleasant to the Lord, as in the days of old and as in previous years” (Malachi 3:4). “As in the days of old,” as in the days of Moses; “and as in previous years,” as in the years of Solomon. Rabbi [Yehuda HaNasi] says: “As in the days of old,” as in the days of Noah, “and as in previous years,” as in the days of Abel, as there was no idol worship in his days.
Rabbi Avin said two [statements]. Rabbi Avin said: This is analogous to a king who was reclining upon his divan. They brought him the first cooked food and it was tasty for him. He began wiping [mamḥeh] the bowl clean. So too, “I will offer burnt offerings of fattened animals [meḥim]” (Psalms 66:15); it is as though He is wiping the bowl clean. Rabbi Avin said another, Rabbi Avin said: This is analogous to a king who was walking in the wilderness. He arrived at the first lodge, ate there, and drank there. He arrived at the second lodge, ate there, drank there, and stayed the night there. So too, regarding the repetition of [the term] burnt offering: “This is the law of the burnt offering: It is the burnt offering…on the altar all night until the morning” (Leviticus 6:2). From here [it may be derived that] the burnt offering in its entirety is completely [burned] in the fires.21The fact that the verse repeats the term burnt offering in commanding Israel about the laws of the burnt offering implies that God loves Israel’s burnt offerings, like the first analogy in which the king wiped his bowl. Additionally, the verse states that it is burned upon the altar all night, similar to the second analogy in which the king decided to stay the night at the second lodge, because he liked it better (Midrash HaMevoar).
וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד בּוֹ (ויקרא ו, ב), אָמַר רַבִּי פִּנְחָס וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד עָלָיו אֵין כְּתִיב כָּאן, אֶלָּא תּוּקַד בּוֹ, הָאֵשׁ הָיְתָה מִתּוֹקַד בּוֹ. תָּנֵי בְּשֵׁם רַבִּי נְחֶמְיָה, קָרוֹב לְמֵאָה וְשֵׁשׁ עֶשְׂרֵה שָׁנָה הָיְתָה הָאֵשׁ מִתּוֹקֶדֶת בּוֹ, עֵצוֹ לֹא נִשְׂרַף וּנְחָשְׁתּוֹ לֹא נִתָּךְ, אִם תֹּאמַר דַּהֲוָה גָּלֶד, תָּנֵי בְּשֵׁם רַבִּי הוֹשַׁעְיָה כְּעוֹבִי דִינָר גָּרְדִיּוֹן הָיָה בּוֹ. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אַף מִזְבֵּחַ הַקְּטֹרֶת כֵּן, שֶׁנֶּאֱמַר (שמות ל, א): וְעָשִׂיתָ מִזְבֵּחַ מִקְטַר קְטֹרֶת, מִתְקַטֵּר בַּקְּטֹרֶת אֵין כְּתִיב כָּאן אֶלָּא מִקְטַר קְטֹרֶת, הַמִּזְבֵּחַ הָיָה מַקְטִיר אֶת הַקְּטֹרֶת. וְרַב אָמַר וּבִכְלִי הַבָּקָר נִתְבַּשֵּׁל הַבָּשָׂר אֵין כְּתִיב כָּאן, אֶלָּא (מלכים א יט, כא): וּבִכְלִי הַבָּקָר בִּשְׁלָם הַבָּשָׂר, הַבָּשָׂר הָיָה מְבַשֵּׁל אֶת הַכְּלִי.
“And the fire of the altar shall be kept burning in it” Leviticus 6:2. Rabbi Pinḥas said: It is not written here: “And the fire of the altar shall be kept burning on it,” but rather, “shall be kept burning in it” – the fire was aflame from it.22The altar itself was on fire, but miraculously was not damaged.
It is taught in the name of Rabbi Neḥemya: For almost one hundred and sixteen years the fire was aflame from it, [yet] its wood did not burn and its bronze did not melt. If you say that it was thick, it was taught in the name of Rabbi Hoshaya: It had the thickness of a Gordian dinar.
Rabbi Shimon ben Lakish said: The same is true of the incense altar, as it is stated: “You shall craft an altar to burn incense [miktar ketoret]” (Exodus 30:1). It is not written here mitkater baketoret,23That would mean “upon which incense is burned.” but rather, miktar ketoret, the altar would burn the incense.
Rav said: “And in the cattle’s implements the flesh was cooked [nitbashel habasar]” is not written here, but rather, “with the cattle’s implements bishlam habasar” (I Kings 19:21); the flesh was heating the implements.24Although the simple reading of the verse indicates that the ploughshare was used to fuel the fire to cook the cow’s flesh, the midrash interprets the verse to mean that the cow’s flesh actually fueled the fire to heat the ploughshare.
אָמַר רַבִּי לֵוִי נִימוּס וְקִלּוּסִים הוּא, שֶׁכָּל הַמִּתְגָּאֶה אֵינוֹ נִדּוֹן אֶלָּא בָּאֵשׁ, שֶׁנֶּאֱמַר: הִוא הָעֹלָה עַל מוֹקְדָה. דּוֹר הַמַּבּוּל עַל יְדֵי שֶׁנִּתְגָּאוּ וְאָמְרוּ (איוב כא, טו): מַה שַּׁדַּי כִּי נַעַבְדֶנּוּ וגו', לֹא נִדּוֹנוּ אֶלָּא בָאֵשׁ, שֶׁנֶּאֱמַר (איוב ו, יז): בְּעֵת יְזֹרְבוּ נִצְמָתוּ, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי זְרִיבָתָן לַחֲלוּטִין הָיְתָה, כְּמָה דְאַתְּ אָמֵר (ויקרא כה, ל): לַצְּמִיתֻת לַקֹּנֶה. (איוב ו, יז): בְּחֻמּוֹ נִדְעֲכוּ מִמְּקוֹמָם, מַהוּ בְּחֻמּוֹ, בְּרוֹתְחִין. אָמַר רַבִּי יוֹחָנָן כָּל טִפָּה וְטִפָּה שֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מֵבִיא עַל דּוֹר הַמַּבּוּל הָיָה מַרְתִּיחָהּ בְּתוֹךְ גֵּיהִנֹּם, הֲדָא הוּא דִכְתִיב: בְּחֻמּוֹ נִדְעֲכוּ מִמְקוֹמָם. סְדוֹמִיִּים עַל יְדֵי שֶׁנִּתְגָּאוּ וְאָמְרוּ נְשַׁכַּח אֶת הָרֶגֶל מִבֵּינֵינוּ, כְּמָה דִכְתִיב (איוב כח, ד): פָּרַץ נַחַל מֵעִם גָּר וגו', לֹא נִדּוֹנוּ אֶלָּא בָאֵשׁ (בראשית יט, כד): וַה' הִמְטִיר עַל סְדֹם. פַּרְעֹה הָרָשָׁע עַל יְדֵי שֶׁנִּתְגָּאֶה וְאָמַר (שמות ה, ב): מִי ה' אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ, לֹא נִדּוֹן אֶלָּא בָאֵשׁ (שמות ט, כד): וַיְהִי בָרָד וְאֵשׁ מִתְלַקַּחַת וגו'. סִיסְרָא הָרָשָׁע עַל יְדֵי שֶׁנִּתְגָּאֶה וְלָחַץ אֶת יִשְׂרָאֵל, כְּמָה דִכְתִיב (שופטים ד, כ): וְהוּא לָחַץ אֶת בְּנֵי יִשְׂרָאֵל בְּחָזְקָה, מַהוּ בְּחָזְקָה, אָמַר רַבִּי יִצְחָק בְּחֵרוּפִין וּבְגִדּוּפִין, לֹא נִדּוֹן אֶלָּא בָאֵשׁ (שופטים ה, כ): הַכּוֹכָבִים מִמְּסִלּוֹתָם נִלְחָמוּ וגו'. סַנְחֵרִיב עַל יְדֵי שֶׁנִּתְגָּאֶה וְאָמַר (ישעיה לו, כ): מִי בְּכָל אֱלֹהֵי הָאֲרָצוֹת וגו', לֹא נִדּוֹן אֶלָּא בָאֵשׁ (ישעיה י, טז): וְתַחַת כְּבֹדוֹ יְקַד יְקֹד וגו'. נְבוּכַדְנֶצַר עַל יְדֵי שֶׁנִּתְגָּאֶה וְאָמַר (דניאל ג, טו): וּמַן הוּא אֱלָהּ דִּי יְשֵׁיזְבִנְכוֹן מִן יְדָי, לֹא נִדּוֹן אֶלָּא בָאֵשׁ, (דניאל ג, כב): קַטִּל הִמּוֹן שְׁבִיבָא דִּי נוּרָא, מַלְכוּת הָרְשָׁעָה עַל יְדֵי שֶׁהִיא מְחָרֶפֶת וּמְגַדֶּפֶת וְאוֹמֶרֶת (תהלים עג, כה): מִי לִי בַשָּׁמָיִם, אֵינָהּ נִידוֹנֵית אֶלָּא בָאֵשׁ (דניאל ז, יא): חָזֵה הֲוֵית עַד דִי קְטִילַת חֵיוְתָא וְהוּבַד גִּשְׁמַהּ וִיהִיבַת לִיקֵדַת אֶשָּׁא, אֲבָל יִשְׂרָאֵל שֶׁהֵם נִבְזִין וּשְׁפָלִים בָּעוֹלָם הַזֶּה אֵינָן מִתְנַחֲמִין אֶלָּא בָאֵשׁ, שֶׁנֶּאֱמַר (זכריה ב, ט): וַאֲנִי אֶהְיֶה לָהּ נְאֻם ה' חוֹמַת אֵשׁ סָבִיב.
Rabbi Levi said: It is a fitting statute that anyone who is haughty is sentenced only in fire, as it is stated: “It is the burnt offering [ola]25Ola is expounded to mean one who exalts himself. on the pyre” (Leviticus 6:2). The generation of the Flood, because they were haughty and said: “What is the Almighty that we should serve Him…?” (Job 21:15), were sentenced only in fire, as it is stated: “When scorched, they disappear [nitzmatu]” (Job 6:17). Rabbi Yehoshua ben Levi said: Their scorching was absolute, just as it says: “In perpetuity [latzemitut] to the purchaser” (Leviticus 25:30). “In its heat they dwindle from their place” (Job 6:17). What is “in its heat”? It is in boiling water. Rabbi Yoḥanan said: The Holy One blessed be would boil each and every drop that He brought upon the generation of the Flood in Gehenna. That is what is written: “In its heat they dwindle from their place.”
The people of Sodom, because they were haughty and they said: We will cause the passersby to be forgotten from our midst, just as it is written: “He drives a shaft away from habitation, [which is forgotten by passersby]” (Job 28:4), they were sentenced only with fire, “The Lord rained down on Sodom [brimstone and fire]” (Genesis 19:24).
Wicked Pharaoh, because he was haughty and said: “Who is the Lord that I should heed His voice” (Exodus 5:2), was sentenced only in fire, “There was hail and fire flashing…” (Exodus 9:24).
Wicked Sisera, because he was haughty and oppressed Israel, just as it is written: “He oppressed the children of Israel harshly” (Judges 4:3). What is “harshly”? Rabbi Yitzḥak said: With curses and blaspheming.26See Malachi 3:13–14, where it states: “Your words have been harsh against Me, said the Lord” regarding those who said “it is vain to worship God.” He was sentenced only in fire, “The stars27The stars are balls of fiery gases. from their courses waged war [with Sisera]” (Judges 5:20).
Sennacherib, because he was haughty and said: “Who is it among all the gods of these lands [that delivered their land from my hand, that the Lord will deliver Jerusalem from my hand?]” (Isaiah 36:20). He was sentenced only in fire, “Instead of his glory, a burning will burn…” (Isaiah 10:16).
Nebuchadnezzar, because he was haughty and said: “Who is the god who will save you from my hands?” (Daniel 3:15), was sentenced only in fire, “they were killed by a flame of fire” (Daniel 3:22).
The evil empire,28Rome. because it curses, blasphemes and says: “Whom do I have in Heaven?” (Psalms 73:25), is judged only in fire, “I was seeing until the beast was slain, its body destroyed, and it was consigned to the burning of fire” (Daniel 7:11).
But Israel, who are scorned and downtrodden in this world, will be comforted only with fire, as it is stated: “I will be for it, the utterance of the Lord, a wall of fire all around” (Zechariah 2:9).