ויקרא רבה ט׳Vayikra Rabbah 9

Section 1א׳

וְזֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים אֲשֶׁר יַקְרִיב לַה' (ויקרא ז, יא), זֶה שֶׁאָמַר הַכָּתוּב (תהלים נ, כג): זֹבֵחַ תּוֹדָה יְכַבְּדָנְנִי, זוֹבֵחַ חַטָּאת זוֹבֵחַ אָשָׁם אֵין כְּתִיב כָּאן, אֶלָּא זֹבֵחַ תּוֹדָה, לָמָּה, חַטָּאת בָּאָה עַל חֵטְא וְאָשָׁם בָּא עַל חֵטְא, תּוֹדָה אֵינָהּ בָּאָה עַל חֵטְא (ויקרא ז, יב): אִם עַל תּוֹדָה יַקְרִיבֶנּוּ. דָּבָר אַחֵר, זֹבֵחַ תּוֹדָה יְכַבְּדָנְנִי, זֶה עָכָן שֶׁזָּבַח אֶת יִצְרוֹ בַּתּוֹדָה (יהושע ז, יט כ): וַיֹּאמֶר יְהוֹשֻׁעַ אֶל עָכָן בְּנִי שִׂים נָא כָבוֹד, וַיַּעַן עָכָן אֶת יְהוֹשֻׁעַ, (תהלים נ, כג): וְשָׂם דֶּרֶךְ, שֶׁהֶרְאָה לַשָּׁבִים אֶת הַדֶּרֶךְ, הֲדָא הוּא דִכְתִיב (דברי הימים א ב, ו): וּבְנֵי זֶרַח זִמְרִי וְאֵיתָן וְהֵימָן וְכַלְכֹּל [ודרע] [ודרדע] כֻּלָּם חֲמִשָּׁה, זִמְרִי, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר זֶה עָכָן, וְלָמָּה קוֹרְאוֹ זִמְרִי, שֶׁעָשָׂה כְּמַעֲשֵׂה זִמְרִי. וְרַבָּנָן אָמְרֵי שֶׁנִּזַּמְּרוּ יִשְׂרָאֵל עַל יָדוֹ. אֵיתָן זֶה אַבְרָהָם אָבִינוּ עַל שֵׁם (תהלים פט, א): מַשְׂכִּיל לְאֵיתָן הָאֶזְרָחִי. הֵימָן זֶה משֶׁה, שֶׁנֶּאֱמַר (במדבר יב, ז): בְּכָל בֵּיתִי נֶאֱמָן הוּא. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר זֶה עָכָן, עַל שֵׁם (יהושע ז, כ): אָמְנָה אָנֹכִי חָטָאתִי. כַּלְכֹּל זֶה יוֹסֵף, עַל שֵׁם (בראשית מז, יב): וַיְכַלְכֵּל יוֹסֵף. [ודרע] [ודרדע] זֶה דּוֹר הַמִּדְבָּר שֶׁכֻּלּוֹ דֵּעָה. כֻּלָּם חֲמִשָּׁה, וְכִי אֵין אָנוּ יוֹדְעִים שֶׁכֻּלָּם חֲמִשָּׁה, אֶלָּא מְלַמֵּד שֶׁאַף עָכָן הָיָה עִמָּהֶן לָעוֹלָם הַבָּא, וְכֵן אָמַר יְהוֹשֻׁעַ (יהושע ז, כה): יַעֲכֶרְךָ ה' הַיּוֹם הַזֶּה, הַיּוֹם הַזֶּה אַתָּה עָכוּר וְאֵין אַתָּה עָכוּר לֶעָתִיד לָבוֹא.

“This is the law of the peace offering that one sacrifices to the Lord” (Leviticus 7:11). “If he sacrifices it as a thanks offering, he shall sacrifice with the thanks offering unleavened loaves mixed with oil, and unleavened wafers smeared with oil, and loaves of boiled fine flour, mixed with oil” (Leviticus 7:12). “This is the law of the peace offering that one sacrifices to the Lord.” That is what the verse says: “One who slaughters a thanks offering honors Me” (Psalms 50:23). It is not written here “One who slaughters a sin offering,” or “one who slaughters a guilt offering,” but rather, “one who slaughters a thanks offering.” Why? A sin offering comes due to a sin and a guilt offering comes due to a sin. A thanks offering does not come due to a sin, “if he sacrifices it as a thanks offering.” Another matter, “one who slaughters a thanks offering honors Me,” this is Akhan, who slaughtered his evil inclination in confession. “Joshua said to Akhan: My son, please give glory [to the Lord, God of Israel, and confess to Him]… Akhan answered Joshua [and he said: Indeed, I have sinned against the Lord, God of Israel; such and such I have done]” (Joshua 7:19–20). “And for one who sets his path” (Psalms 50:23); he showed the penitents the path [of repentance]. That is what is written: “The sons of Zeraḥ: Zimri, Eitan, Heiman, Kalkol, and Darda; all of them were five” (I Chronicles 2:6). Zimri – Rabbi Yehoshua ben Levi said: This is Akhan, as he performed the act of Zimri. The Rabbis say: It is because Israel was pruned [nizmeru] on his account. Eitan – this is Abraham our patriarch, based on: “A contemplation by Eitan the Ezrahite” (Psalms 89:1). Heiman – this is Moses, as it is stated: “In all My household he is trusted [ne’eman]” (Numbers 12:7). Rabbi Shmuel bar Naḥman said: This is Akhan, based on: “Indeed [omna], I have sinned” (Joshua 7:20). Kalkol – this is Joseph, based on: “Joseph sustained [vaykhalkel]” (Genesis 47:12). Darda – this is the generation [dor] of the wilderness, which was full of knowledge [de’a]. “All of them were five” – do we not know that all of them were five? Rather, it teaches that even Akhan was with them in the World to Come. Likewise, Joshua said: “May the Lord sully you on this day” (Joshua 7:25); this day you are sullied, but you are not sullied in the future.

Section 2ב׳

דָּבָר אַחֵר (תהלים נ, כג): זֹבֵחַ תּוֹדָה יְכַבְּדָנְנִי, רַבִּי הוּנָא בְּשֵׁם רַבִּי אַחָא יְכַבְּדֵנִי אֵין כְּתִיב כָּאן אֶלָּא יְכַבְּדָנְנִי, כָּבוֹד אַחַר כָּבוֹד. דָּבָר אַחֵר, זֹבֵחַ תּוֹדָה יְכַבְּדָנְנִי, רִבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אַבָּא בַּר כַּהֲנָא כִּבְּדַנִּי אֵין כְּתִיב כָּאן אֶלָּא יְכַבְּדָנְנִי, כִּבְּדַנִי בָּעוֹלָם הַזֶּה, יְכַבְּדֵנִי בָּעוֹלָם הַבָּא. וְשָׂם דֶּרֶךְ, אֵלּוּ מְסַלְּקֵי דְּרָכִים. דָּבָר אַחֵר, וְשָׂם דֶּרֶךְ, אֵלּוּ סוֹפְרִים וּמַשְׁנִים שֶׁהֵן מְלַמְּדִין אֶת הַתִּינוֹקוֹת בֶּאֱמוּנָה. דָּבָר אַחֵר, וְשָׂם דֶּרֶךְ, רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה בְּשֵׁם רַבִּי מְנַחֵם בְּרַבִּי יוֹסֵי, אֵלּוּ חֶנְוָנִין שֶׁהֵן מוֹכְרִין פֵּרוֹת מְעֻשָּׂרִין לָרַבִּים. דָּבָר אַחֵר, וְשָׂם דֶּרֶךְ, אֵלּוּ שֶׁהֵן מַדְלִיקִין נֵרוֹת כְּדֵי לְהָאִיר בָּהֶם לָרַבִּים, דְּאָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, שָׁאוּל לֹא זָכָה לַמְלוּכָה אֶלָּא עַל יְדֵי שֶׁהָיָה זְקֵנוֹ מַדְלִיק נֵרוֹת לָרַבִּים, אָמְרוּ מְבוֹאוֹת אֲפֵלוֹת הָיוּ מִבֵּיתוֹ לְבֵית הַמִּדְרָשׁ, וְהָיָה מַדְלִיק נֵרוֹת בָּהֶם כְּדֵי לְהָאִיר בָּהֶם לָרַבִּים. כָּתוּב אֶחָד אוֹמֵר (דברי הימים א ח, לג): וְנֵר הוֹלִיד אֶת קִישׁ, וְכָתוּב אֶחָד אוֹמֵר (שמואל א ט, א): קִישׁ בֶּן אֲבִיאֵל, הָא כֵיצַד, אֲבִיאֵל הָיָה שְׁמוֹ, אֶלָּא עַל יְדֵי שֶׁהָיָה מַדְלִיק נֵרוֹת לָרַבִּים זָכָה וְנִקְרָא שְׁמוֹ נֵר.

Another matter, “one who slaughters a thanks offering honors Me [yekhabedaneni]” (Psalms 50:23). Rabbi Huna in the name of Rabbi Aḥa: It is not written here yekhabedeni, but rather, yekhabedaneni, honor upon honor. Alternatively, “one who slaughters a thanks offering honors Me [yekhabedaneni]” – Rabbi Berekhya in the name of Rabbi Abba bar Kahana: It is not written here honored Me [kebedani], but rather, honors Me [yekhabedaneni]; he honored Me in this world, he will honor Me in the World to Come. “And for one who sets his path” (Psalms 50:23), these are the ones who remove obstacles from the paths. Alternatively, “and for one who sets his path,” these are the teachers of Bible and the teachers of Mishna, who faithfully teach the children. Alternatively, “and for one who sets his path,” Rabbi Yosei ben Rabbi Yehuda in the name of Rabbi Menaḥem ben Rabbi Yosei: These are the storekeepers who sell tithed produce to the public. Alternatively, “and for one who sets his path,” these are the ones who kindle lamps to provide light for the public, as Rabbi Shimon ben Lakish said: Saul merited the kingdom only because his grandfather would kindle lamps for the public. They said: There were dark alleyways from his house to the study hall, and he would kindle lamps in them to thereby provide light for the public. One verse says: “Ner begot Kish” (I Chronicles 8:33), and one verse says: “Kish son of Aviel” (I Samuel 9:1). How so? Aviel was his name, but because he would kindle lamps [nerot] for the public, he merited and he was called Ner.

Section 3ג׳

דָּבָר אַחֵר, וְשָׂם דֶּרֶךְ, אָמַר רַבִּי יַנַּאי וְשָׁם כְּתִיב דְּשָׁיֵם אָרְחֵיהּ, סַגֵּי שָׁוֵי, מַעֲשֶׂה בְּרַבִּי יַנַּאי שֶׁהָיָה מְהַלֵּךְ בַּדֶּרֶךְ וְרָאָה אָדָם אֶחָד שֶׁהָיָה מְשֻׁפַּע בְּיוֹתֵר, אֲמַר לֵיהּ מַשְׁגַּח רַבִּי מִתְקַבְּלָא גַבָּן, אֲמַר לוֹ אִין, הִכְנִיסוֹ לְבֵיתוֹ הֶאֱכִילוֹ וְהִשְׁקָהוּ, בְּדָקוֹ בְּמִקְרָא וְלֹא מְצָאוֹ, בְּמִשְׁנָה וְלֹא מְצָאוֹ, בְּאַגָּדָה וְלֹא מְצָאוֹ, בְּתַלְמוּד וְלֹא מְצָאוֹ, אֲמַר לֵיהּ סַב בְּרִיךְ, אֲמַר לֵיהּ יְבָרֵךְ יַנַּאי בְּבֵיתֵיהּ, אֲמַר לֵיהּ אִית בָּךְ אֲמַר מַה דַּאֲנָא אֲמַר לָךְ, אֲמַר לֵיהּ אִין, אֲמַר לֵיהּ אֱמֹר אָכוֹל כַּלְבָּא פִּיסְתְּיָא דְּיַנַּאי, קָם תַּפְסֵיהּ אֲמַר לֵיהּ יְרוּתָתִי גַבָּךְ דְּאַתְּ מוֹנֵעַ לִי, אֲמַר לֵיהּ וּמַה יַרְתּוּתָךְ גַבִּי, אֲמַר לֵיהּ חַד זְמַן הֲוֵינָא עָבַר קַמֵּי בֵּית סִפְרָא, וּשְׁמָעִית קָלְהוֹן דְּמֵנִיקַיָא אָמְרִין (דברים לג, ד): תּוֹרָה צִוָּה לָנוּ משֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב, מוֹרָשָׁה קְהִלַּת יַנַּאי אֵין כְּתִיב כָּאן אֶלָּא קְהִלַּת יַעֲקֹב. אֲמַר לֵיהּ לָמָּה זָכִיתָ לְמֵיכְלָא עַל פְּתוֹרִי, אֲמַר לוֹ מִיּוֹמַי לָא שְׁמָעִית מִילָא בִּישָׁא וְחִזַּרְתִּי לְמָרַהּ, וְלָא חָמֵית תְּרֵין דְּמִתְכַּתְּשִׁין דֵּין עִם דֵּין וְלָא יְהַבִית שְׁלָמָא בֵּינֵיהוֹן. אֲמַר לֵיהּ כָּל הֲדָא דֶּרֶךְ אֶרֶץ גַּבָּךְ וְקָרִיתָךְ כַּלְבָּא, קָרָא עֲלֵיהּ שָׁם דֶּרֶךְ, דְּשָׁיֵם אָרְחֵיהּ סַגֵּי שָׁוֵי, דְּאָמַר רַבִּי יִשְׁמָעֵאל בַּר רַב נַחְמָן עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת קָדְמָה דֶּרֶךְ אֶרֶץ אֶת הַתּוֹרָה, הֲדָא הוּא דִכְתִיב (בראשית ג, כד): לִשְׁמֹר אֶת דֶּרֶךְ עֵץ הַחַיִּים, דֶּרֶךְ, זוֹ דֶּרֶךְ אֶרֶץ, וְאַחַר כָּךְ עֵץ הַחַיִּים, זוֹ תּוֹרָה. אַרְאֶנּוּ בְּיֵשַׁע אֱלֹהִים, אָמַר רַבִּי אַבָּהוּ זֶה אֶחָד מִן הַמִּקְרָאוֹת שֶׁיְשׁוּעָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא יְשׁוּעָתָן שֶׁל יִשְׂרָאֵל (תהלים פ, ג): וּלְכָה לִישֻׁעָתָה לָּנוּ.

Another matter, “and for one who sets [vesam] his path” – Rabbi Yanai said: It is written vesham, [indicating] that one who assesses [deshayem] his path, his value is great. There was an incident involving Rabbi Yanai who was walking along the way, and he saw a certain person who was exceedingly distinguished in dress. He said to him: ‘Would the Rabbi [agree to] be received as a guest with us?’ He said to him: ‘Yes.’ He took him into his house and gave him food and drink. He tested him in Bible, but did not find him knowledgeable; in Mishna, but did not find him knowledgeable; in agadda, but did not find him knowledgeable; in Talmud, but did not find him knowledgeable. He said to him: ‘Take and recite the blessing.’ He said to him: ‘Let Yanai recite the blessing in his house.’ He said to him: ‘Are you able to repeat what I say to you?’ He said to him: ‘Yes.’ He said to him: ‘Say, the dog ate Yanai’s piece of bread.’ [The guest] stood and grabbed [Rabbi Yanai] and said to him: ‘My inheritance is with you and you are preventing me from it.’ He said: ‘In what sense is your inheritance with me?’ He said to him: ‘One time, I was passing before a school and I heard the voices of the children saying: “Moses commanded us Torah, the inheritance of the congregation of Jacob” (Deuteronomy 33:4). “The inheritance of the congregation of Yanai” is not written here, but rather “the congregation of Jacob.”’ He said to him: ‘Why did you merit to eat at my table?’ He said to him: ‘In all my days, I never heard a bad word and related it to its subject, and I never saw two [people] quarreling with one another and did not make peace between them.’ He said: ‘You have so much civility to your credit, and I called you a dog?’ He applied in his regard: “And for one who sets his path” – one who assesses his path, his value is great. As Rabbi Yishmael bar Rav Naḥman said: Civility preceded the Torah by twenty-six generations. That is what is written: “To guard the path to the tree of life” (Genesis 3:24). “Path,” this is civility, and then “the tree of life,” this is the Torah. “I will show him the salvation of God” (Psalms 50:23), Rabbi Abahu said: This is one of the verses in which the salvation of the Holy One blessed be He is the salvation of Israel: “It is for You to save us” (Psalms 80:3).