Vayikra – Page 13 – Peninim on the Torah

“If a man among you desires to bring a sacrifice near to Hashem, from the cattle, from the herd, and from the flock shall you bring near your sacrifice.”

In the Midrash, Chazal explain the Torah’s choice of the word “ost” rather than “aht”. They state that one’s korban must be similar to that of iuatrv ost. As he was the rightful owner of his possessions, his sacrifice was pure and untainted by the stigma of theft. We, too, must take care not to offer a sacrifice which is taken from anything which was unlawfully acquired. This statement is problematic. Obviously, Chazal do not use the word “theft” in the usual sense of the word. This meaning could have been derived from the last word of the verse, “your…

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Rabbi L. Scheinbaum In 5753, Vayikra

“If any one shall sin through error from all of the mitzvos of Hashem that they not be done.” (4:2)

This pasuk seems enigmatic! This individual transgressed only one sin. Yet, the Torah views this infraction as if he had transgressed numerous sins! Horav Nissan Alpert, z.l., suggests the following approaches to this question. One who has attained spiritual nobility, even one who has reached the acme of Kehunah, priesthood, the Kohen Gadol, is still vulnerable to spiritual transgressions. Such an individual who sins, even in error, reflects that he is yet lacking in spiritual perfection. He is deficient in performing all the mitzvos of Hashem. During his moment of spiritual decline, he indicates that he is capable of sinking…

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Rabbi L. Scheinbaum In 5752, Vayikra

“And He called unto Moshe.”(1:1)

It has long been a Jewish tradition to begin a child’s Chumash education with Parshas Vayikra. The Yalkut Yehudah maintains that this custom is based upon the essence of this parsha. The korbanos, the focus of this parsha, represent sublime purity. Similarly, young children are pure and innocent of all sin. Let those who are pure involve themselves in Torah study through this parsha, which deals with man’s pure activity and duty – sacrifices to Hashem. The Avnei Azel employs the theme of sacrifice to address a parent’s necessary attitude towards Jewish education. In order to properly inculcate Torah…

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Rabbi L. Scheinbaum In 5752, Vayikra

“And He called unto Moshe and He spoke to him.” (1:1)

The Medrash makes a powerful statement regarding the importance of a Torah scholar’s ethical character. It states that “any Torah scholar who does not possess daas (knowledge, wisdom, understanding), is no better than a dead animal.” The fact that Moshe refrained from entering the Mishkan until Hashem called him to enter reinforces this concept. The Midrash seems to equate derech eretz and ethical character with wisdom and understanding. What relationship is there between morality and wisdom? Second, why should the humility which pervaded Moshe’s character serve as the paradigm for all people? Obviously, Moshe’s relationship to Hashem was neither casual…

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Rabbi L. Scheinbaum In 5752, Vayikra

“If a man from among you would bring an offering near to Hashem.” (1:2)

Rashi explains that this posuk refers to voluntary korbanos There are Mitzvos which man has been given a choice of whether or not to observe included in the 613 mitzvos . Their observance affirms man’s relationship to Hashem. We find that the call to bring materials for the building of the Mishkan was addressed to those who would “donate from the heart.” Some korbanos, as mentioned above, were non-obligatory. This concept similarly applies to mitzvos which apply to areas of chesed (kindness). The minimums performances are stated, while the actual amounts are exclusively man’s decision. Why is this so? If…

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Rabbi L. Scheinbaum In 5752, Vayikra

“If a man from among you would bring an offering near to Hashem.” (1:2)

It is difficult to define the word “icre” in order to adequately express the underlying concepts. The unfortunate use of the term “sacrifice” implies giving up something which is of value to one individual or the benefit of another or of living without something of value. Rabbi Shamshon Raphael Hirsch Z”l remarks that these ideas are not only absent from the nature of a korban, but they are diametrically opposed to it. Likewise, the definition “offering,” does not really define this word. The idea of an offering suggests that it fulfills a requirement mandated by the One to Whom this…

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Rabbi L. Scheinbaum In 5751, Vayikra

“If any man of you would bring an offering… you shall bring your offering.” (1:2)

The posuk begins with the singular “chreh” and finishes with the plural “uchre,.” What is the reason for this change in the posuk? When man sins, he believes that his transgression affects only himself. This is not true. An individual’s sin affects the whole group. The Midrash compares the concept of individual sin to one who is aboard a ship and begins to make a hole in its bottom. When the other members of the ship’s group chastise him, he remarks that he is only making the hole in his portion of the ship. He either doesn’t realize or perhaps…

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Rabbi L. Scheinbaum In 5751, Vayikra

“Speak unto the Bnei Yisroel and say unto them, if a man among you will bring an offering near to Hashem.” (1:2) – “Speak unto the Bnei Yisroel saying, if a soul (person) will sin in carelessness.” (4:2)

Man was given a variety of names. He was given the name “ost” which reflects the physical aspect of his creation; he is taken from the vnst (earth). In contrast he was also given the name apb which reflects his spiritual dimension, which is the essence of a human personality, the soul. Why is it that in mentioning man’s noble gesture of repentance, his sublime motion of approaching Hashem, the Torah uses the word “Adam” and concerning man’s descending into the depths of sin it employs the word “Nefesh?” The answer is better understood when we realize man’s very existence…

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Rabbi L. Scheinbaum In 5751, Vayikra

“If one’s burnt offering is a bird.” (1:14)

The Midrash Tanchuma explains that the various korbanos (offerings) are brought only from oxen, goats, sheep and birds, and not from fish, since animals and fowl have a similarity to human beings; they have flesh and blood as humans and they are born from the womb as humans, in contrast to fish which spawn eggs. Although fowl lay eggs, they care for these eggs until they hatch. The mother will remain with the young, feeding and nurturing them until they are fit to fend for themselves. Fish however, have absolutely no relationship with their young. In order to be used…

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Rabbi L. Scheinbaum In 5751, Vayikra

“But if a prince has sinned.” (4:22)

The Talmud derives from the posuk in Tehilim (50) “And it will be very stormy around Him” that Hashem is very particular with those around Him, even for matters as light as a single hair (Bava Kama 50a). What is the rationale for such severe measures specifically against those who are so close and devoted to Hashem? We may understand this Chazal by applying the words of the Chovas Halevovos that “Every man is judged according to the level of his perception of Hashem”. This is the distinction between a great leader who sins vis a vis an ordinary individual….

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“If a man among you desires to bring a sacrifice near to Hashem, from the cattle, from the herd, and from the flock shall you bring near your sacrifice.”

“If any one shall sin through error from all of the mitzvos of Hashem that they not be done.” (4:2)

“And He called unto Moshe.”(1:1)

“And He called unto Moshe and He spoke to him.” (1:1)

“If a man from among you would bring an offering near to Hashem.” (1:2)

“If a man from among you would bring an offering near to Hashem.” (1:2)

“If any man of you would bring an offering… you shall bring your offering.” (1:2)

“Speak unto the Bnei Yisroel and say unto them, if a man among you will bring an offering near to Hashem.” (1:2) – “Speak unto the Bnei Yisroel saying, if a soul (person) will sin in carelessness.” (4:2)

“If one’s burnt offering is a bird.” (1:14)

“But if a prince has sinned.” (4:22)

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