ויקרא רבה כ״זVayikra Rabbah 27

Section 1א׳

שׁוֹר אוֹ כֶשֶׂב אוֹ עֵז (ויקרא כב, כז), הֲדָא הוּא דִכְתִיב (תהלים לו, ז): צִדְקָתְךָ כְּהַרְרֵי אֵל, הֶהָרִים מַעֲלִין עֲשָׂבִים וְהַצַּדִּיקִים יֵשׁ לָהֶם מַעֲשִׂים טוֹבִים. דָּבָר אַחֵר, צִדְקָתְךָ כְּהַרְרֵי אֵל, מָה הֶהָרִים רְאוּיִים לְהִזָּרַע וְעוֹשִׂים פֵּרוֹת, כָּךְ הַצַּדִּיקִים עוֹשִׂים פֵּרוֹת וּמֵיטִיבִין לְעַצְמָם וְלַאֲחֵרִים, לְמָה הַדָּבָר דּוֹמֶה לְפַעֲמוֹן זָהָב וְהַגִּיל שֶׁלּוֹ מִן מַרְגָּלִיּוֹת, כָּךְ הַצַּדִּיקִים מֵיטִיבִין לְעַצְמָן וְלַאֲחֵרִים, שֶׁנֶּאֱמַר (ישעיה ג, י): אִמְרוּ צַדִּיק כִּי טוֹב כִּי פְרִי מַעַלְלֵיהֶם יֹאכֵלוּ, (תהלים לו, ז): מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה, אֵלּוּ הָרְשָׁעִים, מַה תְּהוֹם אֵינוֹ יָכוֹל לְהִזָּרַע וְאֵינוֹ עוֹשֶׂה פֵּרוֹת אַף הָרְשָׁעִים אֵין לָהֶם מַעֲשִׂים טוֹבִים וְאֵין עוֹשִׂים פֵּרוֹת, אֶלָּא מְצֵרִין לְעַצְמָן וְלַאֲחֵרִים, שֶׁנֶּאֱמַר (ישעיה ג, יא): אוֹי לְרָשָׁע רָע, רַע לְעַצְמוֹ וְרַע לַאֲחֵרִים. צִדְקָתְךָ כְּהַרְרֵי אֵל, סַרֵס הַמִּקְרָא וְדָרְשֵׁהוּ, צִדְקָתְךָ עַל מִשְׁפָּטֶיךָ כְּהַרְרֵי אֵל עַל תְּהוֹם רַבָּה, מָה הֶהָרִים הַלָּלוּ כּוֹבְשִׁין עַל תְּהוֹם שֶׁלֹּא יַצִּיף הָעוֹלָם, כָּךְ הַצְּדָקָה כּוֹבֶשֶׁת אֶת הַפֻּרְעָנוּת שֶׁלֹּא תָבוֹא לָעוֹלָם. צִדְקָתְךָ כְּהַרְרֵי אֵל, מָה הֶהָרִים הַלָּלוּ אֵין לָהֶם סוֹף כָּךְ אֵין סוֹף לְמַתַּן שְׂכָרָן שֶׁל צַדִּיקִים. מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה, מַה תְּהוֹם אֵין לוֹ חֵקֶר, כָּךְ אֵין חֵקֶר לְפֻרְעָנוּתָן שֶׁל רְשָׁעִים לֶעָתִיד לָבוֹא. דָּבָר אַחֵר, צִדְקָתְךָ כְּהַרְרֵי אֵל, רַבִּי יִשְׁמָעֵאל אוֹמֵר הַצַּדִּיקִים שֶׁעוֹשִׂין הַתּוֹרָה שֶׁנִּתְּנָה מֵהַרְרֵי אֵל הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה עִמָּהֶן צְדָקָה כְּהַרְרֵי אֵל, אֲבָל רְשָׁעִים שֶׁאֵין עוֹשִׂים הַתּוֹרָה שֶׁנִּתְּנָה מֵהַרְרֵי אֵל, הַקָּדוֹשׁ בָּרוּךְ הוּא מְדַקְדֵּק עִמָּהֶן עַד תְּהוֹם רַבָּה. רַבִּי עֲקִיבָא אוֹמֵר אֵלּוּ וָאֵלּוּ מְדַקְדֵּק עִמָּהֶן, הַצַּדִּיקִים גּוֹבֶה מֵהֶם מִעוּט מַעֲשִׂים רָעִים שֶׁעָשׂוּ בָּעוֹלָם הַזֶּה בִּשְׁבִיל לִתֵּן לָהֶם שָׂכָר טוֹב לֶעָתִיד לָבוֹא, וּמַשְׁפִּיעַ שָׁלוֹם לָרְשָׁעִים וּמְשַׁלֵּם לָהֶם מִעוּט מַעֲשִׂים טוֹבִים שֶׁעָשׂוּ בָּעוֹלָם הַזֶּה כְּדֵי לִפָּרַע מֵהֶם לֶעָתִיד לָבוֹא. רַבִּי מֵאִיר אוֹמֵר מָשַׁל הַצַדִּיקִים בְּדִירָתָן, שֶׁנֶּאֱמַר (יחזקאל לד, יד): בְּמִרְעֶה טּוֹב אֶרְעֶה אֹתָם וּבְהָרֵי מְרוֹם יִשְׂרָאֵל יִהְיֶה נְוֵהֶם, וּמָשַׁל הָרְשָׁעִים בְּדִירָתָן, שֶׁנֶּאֱמַר (יחזקאל לא, טו): בְּיוֹם רִדְתּוֹ שְׁאֹלָה הֶאֱבַלְתִּי כִּסֵּתִי עָלָיו אֶת תְּהוֹם, רַבִּי יְהוּדָה בֶּן רַבִּי אָמַר מָשָׁל אֵין עוֹשִׂין כִּסּוּי לְגִיגִית לֹא מִכֶּסֶף וְזָהָב וְלֹא מִשְּׁאָר מַתָּכוֹת אֶלָּא מֵחֶרֶס, מִפְּנֵי שֶׁהוּא מִין בְּמִינוֹ, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא גֵּיהִנֹּם חשֶׁךְ, דִּכְתִיב (תהלים לה, ו): יְהִי דַרְכָּם חשֶׁךְ וְחַלַקְלַקֹּת, וּתְהוֹם חשֶׁךְ, שֶׁנֶּאֱמַר (בראשית א, ב): וְחשֶׁךְ עַל פְּנֵי תְהוֹם, וְהָרְשָׁעִים חשֶׁךְ, שֶׁנֶּאֱמַר (ישעיה כט, טו): וְהָיָה בְמַחְשָׁךְ מַעֲשֵׂיהֶם, יָבוֹא חשֶׁךְ וִיכַסֶּה חשֶׁךְ, שֶׁנֶּאֱמַר (קהלת ו, ד): כִּי בַהֶבֶל בָּא וּבַחשֶׁךְ יֵלֵךְ וּבַחשֶׁךְ שְׁמוֹ יְכֻסֶּה. דָּבָר אַחֵר, צִדְקָתְךָ כְּהַרְרֵי אֵל, רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן אָמַר צְדָקָה שֶׁעָשִׂיתָ עִם נֹחַ בַּתֵּבָה כְּהַרְרֵי אֵל, שֶׁנֶּאֱמַר (בראשית ח, ד): וַתָּנַח הַתֵּבָה עַל הָרֵי אֲרָרָט, וּמִשְׁפָּטֶיךָ שֶׁעָשִׂיתָ עִם דּוֹרוֹ דִּקְדַּקְתָּ עִמָּהֶם עַד תְּהוֹם רַבָּה, שֶׁנֶּאֱמַר (בראשית ז, יא): בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל מַעְיְנוֹת תְּהוֹם רַבָּה, וּכְשֶׁזְּכַרְתּוֹ לֹא לְבַדּוֹ זְכַרְתּוֹ, אֶלָּא וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וְאֶת כָּל הַחַיָּה. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כִּי סָלֵיק לְרוֹמִי רָאָה שָׁם עַמּוּדִים שֶׁל שַׁיִּשׁ מְכֻסִּים בְּטִיפְּטֵיאוֹת, בַּשָּׁרָב שֶׁלֹּא יִפָּקְעוּ וּבַצִּנָה שֶׁלֹּא יִקְרְשׁוּ, רָאָה שָׁם עָנִי אֶחָד וּמַחְצֶלֶת קַנִּים תַּחְתָּיו וּמַחְצֶלֶת קַנִּים עַל גַּבָּיו, עַל הָעַמּוּדִים קָרָא: צִדְקָתְךָ כְּהַרְרֵי אֵל, אָן דְּאַתְּ יָהֵב אַתְּ מַשְׁפַּע, וְעַל הֶעָנִי קָרָא: מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה, אָן דְּאַתְּ מָחֵי אַתְּ מְדַקְדֵּק. אֲלֶכְּסַנְדְּרוֹס מוֹקְדוֹן אֲזַל לְגַבֵּי מַלְכָּא קַצְיָא לַאֲחוֹרֵי הָרֵי חשֶׁךְ, אֲזַל לַהֲדָא מְדִינְתָּא דִשְׁמָהּ קַרְטָגִינָא וַהֲוַת כֻּלָּהּ דִּנְשֵׁי, נָפְקִין קֳדָמוֹי אָמְרֵי לֵיהּ אִי אַתְּ עָבֵיד עִמָּנָא קְרָבָא, וְנָצַחְתְּ לָן שְׁמָךְ נָפֵיק לְעַלְמָא דִמְחוֹזָא דִּנְשֵׁי אִחֲרַבְתְּ, וְאִי אֲנַן עָבְדִינַן עִמָּךְ קְרָבָא וְנַצְחִינָךְ שְׁמָךְ נָפֵיק בְּעַלְמָא דִּנְשַׁיָּא נִצְחוּךְ, וְתוּ לֵית אַתְּ קָאֵים קֳדָם מַלְכוּ. כִּי נָפַק כָּתַב עַל תְּרַע פִּילֵי אֲנָא אֲלֶכְּסַנְדְּרוֹס מוֹקְדוֹן שָׁטֵי הֲוֵינָא עַד דְּאָתֵי לְקַרְטָגִינָא מְדִינְתָּא וַאֲלַפִית עֵצָה מִנְּשַׁיָּא. אֲזַל לִמְדִינְתָּא אָחֲרֵי דִּשְׁמָהּ אַפְרִיקֵי נָפְקִין קֳדָמוֹנֵיהּ בְּחִזּוּרִין דִּדְהַב וּבְרִמּוֹנִין דִּדְהַב וּבִלְחֵם דְּדַהֲבָא, אֲמַר וּמַה זֶּה, דַּהֲבָא מִתְאָכֵיל בְּאַרְעֲכוֹן, אֲמָרוּ לֵיהּ וְלָא הֲוָה כֵן בְּאַרְעָא. אֲמַר לְהוֹן לָא עֲבִידְתֵיכוֹן אָתֵיתִי לְמֶחֱמֵי אֶלָּא דִינְכוֹן אֲתֵיתִי לְמֶחֱמֵי, עַד דְּאִינוּן יָתְבִין אָתוֹ תְּרֵי גַבְרֵי לְדִינָא קֳדָם מַלְכָּא, חַד אֲמַר מָרֵי מַלְכָּא חָרוּבָא זְבִינִית מֵהַאי גַבְרָא וּגְרִיפָתָא וְאַשְׁכְּחֵי בָּהּ סִימָא, וַאֲמָרִית לֵיהּ סַב סִימָתִיךְ דְּחָרוּבָא זְבִינִית וְסִימָא לָא זְבִינִית, וְאַחֲרִינָא אֲמַר כְּמָה דְאַתְּ מִסְתְּפֵי מֵעֹנֶשׁ גֶּזֶל כָּךְ מִסְתָּפֵינָא אֲנָא, כַּד זַבִּינִית לָךְ חָרוּבְתָּא וְכָל דְּאִיהוּ בָּהּ זַבִּינִית לָךְ. קָרָא מַלְכָּא לְחַד מִנְהוֹן אֲמַר לֵיהּ אִית לָךְ בְּרָא, אֲמַר לֵיהּ הֵן. קָרָא לְאַחֲרִינָא אֲמַר לֵיהּ אִית לָךְ בְּרַתָּא, אֲמַר לֵיהּ הֵן. אֲמַר לְהוֹ זִילוּן וִינָסְבוּן דֵּין לְדֵין וְיֵכְלוּן תַּרְוֵיהוֹן סִימָא. שָׁרֵי אֲלֶכְּסַנְדְּרוֹס מוֹקְדוֹן תָּמַהּ, אֲמַר לֵיהּ מַלְכָּא מָה אַתְּ תָּמַהּ, לָא דַנְתִּי טָבוּת, אֲמַר לֵיהּ הֵן, אֲמַר לֵיהּ אִלּוּ הֲוָה הָדֵין דִּינָא בְּאַרְעֲכוֹן מָה הֲוֵיתוּן עָבְדִין, אֲמַר לֵיהּ מֵרִים רֵישָׁא דְדֵין וְרֵישָׁא דְּדֵין וְסִימָא סָלְקָא לְבֵי מַלְכָּא. אֲמַר וְשִׁמְשָׁא דַנְחָא בְּאַרְעֲכוֹן, אֲמַר לֵיהּ הֵן, וּמִטְרָא נָחֵית בְּאַרְעֲכוֹן, אֲמַר לֵיהּ הֵן, אֲמַר לֵיהּ דִּלְמָא אִית בְּאַרְעֲכוֹן בְּעִיר דַּקִּיק, אֲמַר לֵיהּ תִּפַּח רוּחֵיהּ דְּהַהוּא גַבְרָא, בִּזְכוּת בְּעִירָא דַּקִּיקָא שִׁמְשָׁא דַּנְחָה עֲלֵיכוֹן וּמִטְרָא דְּנָחֵית עֲלֵיכוֹן אַמְטוּ בְּעִירָא דַקִּיקָא אַתּוּן מִשְׁתֵּזְבִין, הֲדָא הוּא דִכְתִיב (תהלים לו, ז): אָדָם וּבְהֵמָה תוֹשִׁיעַ ה', אָדָם בִּזְכוּת בְּהֵמָה תּוֹשִׁיעַ ה'. אָמְרוּ יִשְׂרָאֵל רִבּוֹנוֹ שֶׁל עוֹלָם, כְּאָדָם אֲנַחְנוּ כִּבְהֵמָה תּוֹשִׁיעֵנוּ, לְפִי שֶׁאָנוּ נִמְשָׁכִין אַחֲרֶיךָ כַּבְּהֵמָה, הֲדָא הוּא דִכְתִיב (שיר השירים א, ד): מָשְׁכֵנִי אַחֲרֶיךָ נָרוּצָה, לְהֵיכָן אָנוּ נִמְשָׁכִין אַחֲרֶיךָ, לְגַן עֵדֶן, הֲדָא הוּא דִכְתִיב (תהלים לו, ט): יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ וְנַחַל עֲדָנֶיךָ תַשְׁקֵם, אָמַר רַבִּי אֶלְעָזָר בֶּן רַבִּי מְנַחֵם, עֶדְנְךָ אֵין כְּתִיב כָּאן אֶלָּא עֲדָנֶיךָ, מְלַמֵּד שֶׁכָּל צַדִּיק וְצַדִּיק יֵשׁ לוֹ עֵדֶן בִּפְנֵי עַצְמוֹ. אָדָם וּבְהֵמָה תוֹשִׁיעַ ה', אָמַר רַבִּי יִצְחָק מִשְׁפַּט אָדָם וּמִשְׁפַּט בְּהֵמָה שָׁוִין, מִשְׁפַּט אָדָם (ויקרא יב, ג): וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל בְּשַׂר עָרְלָתוֹ. מִשְׁפַּט בְּהֵמָה, (ויקרא כב, כז): וּמִיּוֹם הַשְּׁמִינִי וָהָלְאָה יֵרָצֶה וגו'.

“A bull, or a sheep, or a goat, when it is born, shall be seven days under its mother and from the eighth day on, it shall be accepted as a fire offering to the Lord” (Leviticus 22:27). “A bull, or a sheep, or a goat” – that is what is written: “Your righteousness is like mighty mountains” (Psalms 36:7). The mountains produce herbs and the righteous have good deeds. Alternatively, “Your righteousness is like mighty mountains” – just as mountains are fit to be sown and produce fruit, so, the righteous produce fruits for themselves and for others. To what is the matter comparable? To a golden bell whose clapper is of pearls; so, the righteous benefit themselves and benefit others, as it is stated: “Tell the righteous that it is good, as they will eat the fruit of their actions” (Isaiah 3:10). “Your judgments are vast depths” (Psalms 36:7), these are the wicked. Just as the depths cannot be sown and do not produce fruits, so, the wicked do not have good deeds and they do not produce fruits. Rather, they distress themselves and others, as it is stated: “Woe to the wicked, that he is evil” (Isaiah 3:11), evil for himself and evil for others. “Your righteousness [tzidkatekha] is like mighty mountains; [Your judgments are vast depths].” Transpose the verse and expound it: Your righteousness over your judgments is like mighty mountains over vast depths. Just as these mountains suppress the depths so they do not inundate the world, so too, charity [tzedaka] suppresses punishment so it will not come to the world. “Your righteousness is like mighty mountains” – just as these mountains are endless, so too, there is no end to the reward given to the righteous. “Your judgments are vast depths” – just as the depths are unquantifiable, so the punishment of the wicked in the future is unquantifiable. Another matter, “Your righteousness is like mighty mountains.” Rabbi Yishmael says: The righteous, who fulfill the Torah that was given from the mighty mountains, the Holy One blessed be He performs with them charity like the mighty mountains. But the wicked, who do not fulfill the Torah that was given from the mighty mountains, the Holy One blessed be He is exacting with them to the vast depths. Rabbi Akiva says: He is exacting with these and those. From the righteous He collects payment in this world for the small number of wicked deeds that they performed in this world in order to give them a good reward in the future, and He bestows peace upon the wicked and repays them for the small number of good deeds that they performed in this world in order to exact retribution from them in the future. Rabbi Meir says: The righteous were likened to their abode, as it is stated: “In good grazing land I will herd them, and on the mountains of the height of Israel will be their pasture” (Ezekiel 34:14). The wicked were likened to their abode, as it is stated: “So said the Lord God: On the day that he descended to the netherworld I caused mourning; I covered the depths for him” (Ezekiel 31:15). Rabbi Yehuda ben Rabbi said: This is analogous to the fact that one crafts a cover for an earthenware vat neither of silver, nor of gold, nor of other metals, but rather, of earthenware, because it is of the same kind. So, the Holy One blessed be He said: Gehenna is darkness, as it is written: “Let their way be dark and slippery” (Psalms 35:6); the depths are darkness, as it is stated: “Darkness was upon the surface of the depths” (Genesis 1:2); and the wicked are darkness, as it is stated: “Their actions are in the darkness” (Isaiah 29:15). Let darkness come and cover darkness, as it is stated: “For he came in futility, and departs in darkness, and his name is covered in darkness” (Ecclesiastes 6:4). Another matter, “Your righteousness is like mighty mountains.” Rabbi Yehuda ben Rabbi Simon said: The righteousness that you performed on behalf of Noah in the ark “is like the mighty mountains,” as it is stated: “The ark rested on the mountains of Ararat” (Genesis 8:4). Your judgments that You performed with his generation, You were exacting with them to “the vast depths,” as it is stated: “On that day all the wellsprings of the vast depths were breached” (Genesis 7:11). When You remembered him, you did not remember him alone, but rather, “God remembered Noah and every beast” (Genesis 8:1). When Rabbi Yehoshua ben Levi went to Rome, he saw there marble pillars covered with tapestries so they would not crack in the heat or contract in the cold. He saw a certain poor man there with a reed mat beneath him and a reed mat on his back. Regarding the pillars he read: “Your righteousness is like mighty mountains.” Where You bestow, You bestow benevolently. Regarding the poor man he read: “Your judgments are vast depths.” Where You strike, You are very exacting. Alexander of Macedonia went to the king at the end of the earth, beyond the mountains of darkness. He went to a certain province named Carthage in which there were only women. They went out before him and said to him: ‘If you engage in battle with us and overcome us, your reputation will emerge to the world as one who destroyed a district of women. If we engage in battle with you and overcome you, your reputation will emerge to the world as one who was overcome by women, and you will no longer stand before kings.’ When he went out, he wrote on the gate of the city wall: ‘I, Alexander of Macedonia, was a fool until I came to the province of Carthage and learned counsel from women.’ He went to another province named Africa and they emerged before him with golden apples, golden pomegranates, and golden bread. He said: ‘What is this, is gold eaten in your land?’ They said to him: ‘Did you not have it in your land?’ He said to them: ‘I did not come to see your products, I came to see your judicial system.’ While they were sitting, two men came for judgment before the king. One said: ‘My master the king: I purchased a ruin from this man, and I dug, and I found buried treasure in it. I said to him: Take your treasure, as I purchased a ruin, I did not purchase treasure.’ The other said: ‘Just as you fear the punishment for robbery, so do I fear it. When I sold it to you, I sold you the ruin and everything in it.’ The king addressed one of them and said to him: ‘Do you have a son?’ He said to him: ‘Yes.’ He addressed the other, he said to him: ‘Do you have a daughter?’ He said to him: ‘Yes.’ He said to them: ‘Go and marry one to the other, and both of them can partake of the treasure.’ Alexander of Macedonia became astonished. The king said to him: ‘Why are you astonished? Did I not judge well?’ He said to him: ‘Yes.’ He said to him: ‘If this case had been in your land, what would you have done?’ He said to him: ‘Beheaded this one and beheaded that one and the treasure would have gone to the king’s palace.’ [The king] said: ‘Does the sun shine in your land?’ He said to him: ‘Yes.’ ‘Does rain fall in your land?’ He said to him: ‘Yes.’ He said to him: ‘Are there, perhaps, small domesticated animals in your land?’ [He said: ‘Yes.’] He said to him: ‘May that man despair, it is only thanks to the small domesticated animals that the sun shines upon you and the rain falls upon you. Due to the small domesticated animals you survive.’ That is what is written: “The Lord will save man and animal” (Psalms 36:7); man, thanks to animal, the Lord will save. Israel said: ‘Master of the universe, we are like man, save us like an animal, because we are drawn after You like an animal.’ That is what is written: “Draw me after you, we will run” (Song of Songs 1:4). To where are we drawn after you? To the Garden of Eden; that is what is written: “They are sated by the rich fare of Your House; You give them to drink from the stream of Your delights [adanekha]” (Psalms 36:9). Rabbi Elazar ben Rabbi Menaḥem said: Your Eden [ednekha] is not written here, but rather, Your Edens [adanekha]. This teaches that each and every righteous person has an Eden of his own. “The Lord will save man and animal.” Rabbi Yitzḥak said: The law of man and the law of animal are equal. The law of man: “On the eighth day, the flesh of his foreskin shall be circumcised” (Leviticus 12:3). The law of animal: “From the eighth day on, it shall be accepted [as a fire offering to the Lord].”

Section 2ב׳

רַבִּי תַּנְחוּמָא פָּתַח (איוב מא, ג): מִי הִקְדִּימַנִי וַאֲשַׁלֵּם תַּחַת כָּל הַשָּׁמַיִם לִי הוּא, זֶה רַוָּק הַדָּר בַּמְדִינָה וְנוֹתֵן שְׂכַר סוֹפְרִים וּמַשְׁנִים, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עָלַי לְשַׁלֵּם גְּמוּלוֹ וּשְׂכָרוֹ וְלִתֵּן לוֹ בֵּן זָכָר. אָמַר רַבִּי יִרְמְיָה בֶּן רַבִּי אֶלְעָזָר עֲתִידָה בַּת קוֹל לִהְיוֹת מְפוֹצֶצֶת בְּרֹאשׁ הֶהָרִים וְאוֹמֵר כָּל מִי שֶׁפָּעַל עִם אֵל יָבוֹא וְיִטֹּל שְׂכָרוֹ, הֲדָא הוּא דִכְתִיב (במדבר כג, כג): כָּעֵת יֵאָמֵר לְיַעֲקֹב וּלְיִשְׂרָאֵל וגו', וְרוּחַ הַקֹּדֶשׁ אוֹמֶרֶת: מִי הִקְדִּימַנִי וַאֲשַׁלֵּם, מִי קִלֵּס לְפָנַי עַד שֶׁלֹּא נָתַתִּי לוֹ נְשָׁמָה, מִי מִלֵּל לִשְׁמִי עַד שֶׁלֹּא נָתַתִּי לוֹ בֵּן זָכָר, מִי עָשָׂה לִי מַעֲקֶה עַד שֶׁלֹּא נָתַתִּי לוֹ גַּג, מִי עָשָׂה לִי מְזוּזָה עַד שֶׁלֹּא נָתַתִּי לוֹ בַּיִת, מִי עָשָׂה לִי סֻכָּה עַד שֶׁלֹּא נָתַתִּי לוֹ מָקוֹם, מִי עָשָׂה לִי לוּלָב עַד שֶׁלֹּא נָתַתִּי לוֹ דָּמִים, מִי עָשָׂה לִי צִיצִית עַד שֶׁלֹּא נָתַתִּי לוֹ טַלִּית, מִי הִפְרִישׁ לְפָנַי פֵּאָה עַד שֶׁלֹּא נָתַתִּי לוֹ שָׂדֶה, מִי הִפְרִישׁ לִי תְּרוּמָה עַד שֶׁלֹּא נָתַתִּי לוֹ גֹּרֶן, מִי הִפְרִישׁ לְפָנַי חַלָּה עַד שֶׁלֹּא נָתַתִּי לוֹ עִסָּה, מִי הִפְרִישׁ לְפָנַי קָרְבָּן עַד שֶׁלֹּא נָתַתִּי לוֹ בְּהֵמָה, הֲדָא הוּא דִכְתִיב: שׁוֹר אוֹ כֶשֶׂב אוֹ עֵז.

Rabbi Tanḥuma began: “Who has given Me anything beforehand, that I shall pay? Everything beneath the heavens is Mine” (Job 41:3). This is an unmarried man who lives in the province and gives toward the salary of Bible teachers and Mishna teachers. The Holy One blessed be He says: ‘It is incumbent upon Me to pay his compensation and reward and to grant him a male offspring.’ Rabbi Yirmeya ben Rabbi Elazar said: A Divine Voice is destined to explode on the mountaintops and say: ‘Let anyone who acted with God come and take his reward.’ That is what is written: “Now, it shall be said of Jacob and of Israel [what God has wrought]” (Numbers 23:23). The Divine Spirit says: ‘“Who has given Me anything beforehand, that I shall pay?” Who lauded Me before I gave him a soul? Who spoke My name before I granted him a male offspring? Who constructed Me a fence before I gave him a roof? Who made a mezuza for My sake before I gave him a house? Who made a sukka for My sake before I gave him a place? Who made a lulav for My sake before I gave him money? Who made ritual fringes for My sake before I gave him a garment? Who separated the corner of his field [pe’a] for My sake before I gave him a field? Who separated teruma for My sake before I gave him a threshing floor? Who separated ḥalla for My sake before I gave him dough? Who separated an offering for My sake before I gave him an animal?’ That is what is written: “A bull, or a sheep, or a goat, [when it is born…from the eighth day and on it shall be accepted as a fire offering to the Lord].”

Section 3ג׳

רַבִּי יַעֲקֹב בַּר זַבְדִּי פָּתַח (יחזקאל כט, טז): וְלֹא יִהְיֶה עוֹד לְבֵית יִשְׂרָאֵל לְמִבְטָח מַזְכִּיר עָוֹן, וּכְתִיב (ישעיה ו, ב): שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף, בִּשְׁתַּיִם יְעוֹפֵף, לְקִלּוּס, וּבִשְׁתַּיִם יְכַסֶּה פָנָיו, שֶׁלֹּא לְהַבִּיט בַּשְּׁכִינָה, וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו, שֶׁלֹּא יִרְאוּ פְּנֵי שְׁכִינָה, דִּכְתִיב (יחזקאל א, ז): וְכַף רַגְלֵיהֶם כְּכַף רֶגֶל עֵגֶל, וּכְתִיב (שמות לב, ח): עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה, עַל שֵׁם וְלֹא יִהְיֶה עוֹד לְבֵית יִשְׂרָאֵל לְמִבְטָח מַזְכִּיר עָוֹן, תַּמָּן תְּנִינַן כָּל הַשּׁוֹפָרוֹת כֻּלָּן כְּשֵׁרִין חוּץ מִשֶּׁל פָּרָה, וְלָמָּה חוּץ מִשֶּׁל פָּרָה, אֶלָּא מִפְּנֵי שֶׁהוּא קֶרֶן שֶׁל עֵגֶל, וּכְתִיב: עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה, עַל שׁוּם וְלֹא יִהְיֶה עוֹד לְבֵית יִשְׂרָאֵל לְמִבְטָח מַזְכִּיר עָוֹן. תָּנָא מִפְּנֵי מָה סוֹטָה אֵינָהּ שׁוֹתָה בְּכוֹס שֶׁל חֲבֶרְתָּהּ, שֶׁלֹּא יֹאמְרוּ בְּכוֹס זֶה שָׁתַת פְּלוֹנִית וָמֵתָה, עַל שׁוּם וְלֹא יִהְיֶה עוֹד לְבֵית יִשְׂרָאֵל לְמִבְטָח מַזְכִּיר עָוֹן. תְּנִינַן (ויקרא כ, טז): וְהָרַגְתָּ אֶת הָאִשָּׁה וְאֶת הַבְּהֵמָה, אִם אָדָם חָטָא בְּהֵמָה מָה חָטָאת, אֶלָּא מִפְּנֵי שֶׁבָּאָה תַּקָּלָה עַל יָדָהּ לְאָדָם, אָמְרָה תּוֹרָה תִּסָּקֵל שֶׁלֹּא תְהֵא בְּהֵמָה עוֹבֶרֶת בַּשּׁוּק וְיִהְיוּ אוֹמְרִים זוֹ בְּהֵמָה שֶׁנִּסְקַל פְּלוֹנִי עַל יָדָהּ, עַל שׁוּם וְלֹא יִהְיֶה עוֹד לְבֵית יִשְׂרָאֵל לְמִבְטָח מַזְכִּיר עָוֹן. שׁוֹר אוֹ כֶשֶׂב, וְכִי שׁוֹר נוֹלָד וַהֲלֹא עֵגֶל נוֹלָד, אֶלָּא מִשּׁוּם עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה, לְפִיכָךְ קְרָאוֹ הַכָּתוּב שׁוֹר וְלֹא עֵגֶל, הֲדָא הוּא דִכְתִיב: שׁוֹר אוֹ כֶשֶׂב אוֹ עֵז.

Rabbi Yaakov bar Zavdi began: “It will no longer be a guarantor for the house of Israel, evoking iniquity” (Ezekiel 29:16), and it is written: “Seraphim were standing above Him, six wings to each one; with two it would cover its face and with two it would cover its legs and with two it would fly” (Isaiah 6:2). “With two it would fly,” for lauding. “With two it would cover its face,” so as not to look at the Divine Presence. “With two it would cover its legs,” so that they would not be seen by the Divine Presence, as it is written: “Their feet were like the foot of a calf” (Ezekiel 1:7) and it is written: “They crafted for themselves a molten calf” (Exodus 32:8), in accordance with: “It will no longer be a guarantor for the house of Israel, evoking iniquity.” We learned there: All shofarot are fit for use, except for the horn of a cow. Why except for the horn of a cow? It is only because it is the horn of a calf, and it is written: “They crafted for themselves a molten calf” (Exodus 32:8), in accordance with: “It will no longer be a guarantor for the house of Israel, evoking iniquity.” It is taught: Why does a sota not drink from the cup of her counterpart? It is so they will not say: So-and-so drank from this cup and died, in accordance with: “It will no longer be a guarantor for the house of Israel, evoking iniquity.” We learned: “[If a woman approaches any animal so that it will copulate with her] you shall kill the woman and the animal” (Leviticus 20:16). If the person sinned, what sin did the animal commit? Rather, because a calamity for a person came about by its means, the Torah said it shall be stoned, so that the animal would not pass in the street and they will be saying: ‘That is the animal because of which so-and-so was stoned,’ in accordance with: “It will no longer be a guarantor for the house of Israel, evoking iniquity.” “A bull, or a sheep, [or a goat, when it is born]” – is a bull born? Is it not a calf that is born? Rather, it is because: “They crafted for themselves a molten calf” – therefore the verse calls it a bull and not a calf. That is what is written: “A bull, or a sheep, or a goat.”