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על כל קרבנך תקריב מלח

On your every offering shall you offer salt. (2:13)

Salt is the only “food” which (since it is a condiment) does not have its own value. Its worthiness is noted only when it is mixed with other foods, thereby imparting its taste into that food. Horav Yisrael Chortkover, zl, comments that this is why the Torah demands salt to be placed on every korban, as a way of reminding and imbuing us with the notion that there is no value to the Jew who thinks and cares only about himself. A Jew’s true value is manifest when he devotes himself to others. Life is not about living alone, thinking…

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ויקרא אל משה

He called to Moshe. (1:1)

The summons to Moshe Rabbeinu, Vayikra, is spelled with a diminutive aleph, which allows the word to be read as Vayikar, which means “and he chanced upon.” Chazal give the background for the alternate spelling. When Hashem called Moshe, it was not a subtle sound which only he could hear. The sound of Hashem calling Moshe was resounding, traveling all the way from within the Holy of Holies to the outside of the Tent. Yet, no one else heard – not even Aharon HaKohen. It was the same sound that Klal Yisrael heard at Har Sinai when Hashem gave the…

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אדם כי יקריב מכם קרבן לד'

When a man among you brings an offering to Hashem. (1:2)

The service of offering Korbanos, sacrifices to Hashem, was given to Klal Yisrael. It is a holy service designated for a holy people. Korbanos, however, are not designated solely for the Jewish People. Anyone – regardless of faith – may bring a korban. Indeed, we read in Parashas Emor (Vayikra 22:18), “Speak to Aharon and his sons and to all of Bnei Yisrael and say to them: Any man of the House of Yisrael and of the geirim, proselytes among Yisrael, who will bring his offering for any of their vows or their free-will offerings that they will bring to…

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ואם זבח שלמים קרבנו

And if a Korban Shelamim is his offering. (3:1)

The Korban Shelamim is defined as a Peace-offering. The word shelamim is derived from shalem, implying a state of completeness, of perfection, when used in connection with a human being. Shalem denotes that the person is in such a state that he does not feel a flaw in any part of his life. He feels complete. He lacks for nothing. Understandably, shalem is a relative concept, since it primarily describes an object in relation to all of its parts, or a person in relation to the circumstances and surroundings in which he lives. Horav S. R. Hirsch, zl, observes that…

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ונפש כי תחטא ושמעה קול אלה והוא עד או ראה או ידע אם לא יגיד ונשא עונו

If a person will sin: if he accepted a demand for an oath, and he is a witness – either he saw or he knew. (5:1)

I recently came across a story related by a father, telling about a traumatic experience that he and his family had undergone with one of their teenage sons. A young boy, fifteen years old, had slowly begun to drift away from his attachment to Torah. At first, it was gravitation to the frivolities of the outside world. He continued with his usual good middos, character traits, never offending another student, always showing respect for his rebbeim, his good natured smile always manifest on his face. Yet, this was not enough to maintain his tenure in the yeshivah where he was…

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ויקרא אל משה וידבר ד' אליו מאהל מועד

He called to Moshe. (1:1)

The Baal HaTurim notes that, in this verse, the summons to Moshe, Vayikra is spelled with a diminutive aleph. From afar, it appears as vayikar, not Vayikra. In his great humility, Moshe Rabbeinu wanted to describe the way in which Hashem appeared to him in much the same manner as He appeared to Bilaam. G-d’s prophecy to Bilaam is introduced as vayikar, without the aleph. This word connotes chance and spiritual contamination. Hashem, however, instructed Moshe not to ignore the aleph. Our quintessential leader had great difficulty accepting this. He acquiesced, of course, and wrote the aleph – but in…

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אדם כי יקריב מכם קרבן לד'

When a man among you brings an offering to Hashem. (1:2)

In the Talmud Chullin 60a, Chazal teach that the bull offered by Adam HaRishon as a korban, sacrifice, was quite unique. Its horns appeared before its hooves. They derive this from the pasuk in Tehillim 69:32, V’sitav l’Hashem mishor par makrin mafris, “It shall be more pleasing than a yearling bull with horns, with hooves.” Apparently, the primordial bull, first shor to be created, was fashioned fully grown from the earth, with it rising from the earth the way it stands. Thus, its horns materialized prior to its hooves. Indeed, as the Talmud continues, Rabbi Yehoshua ben Levi said, “All…

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זכר תמים יקריבנו אל פתח אהל מועד יקריב אותו לרצונו

He shall offer an unblemished male; he shall bring it to the entrance of the Ohel Moed, voluntarily. (1:3)

The Midrash relates the story of a recaltricant ox whose owner wanted to bring it as a korban. The ox, however, refused the honor. No matter how many people the owner sent to move the ox, they were unsuccessful. The ox was not budging. A poor man came along and noticed the owner’s predicament. He walked over to the ox and produced a single blade of grass from his pocket. He waved the blade of grass in front of the ox’s nose, causing the ox to give a mighty sneeze. As the ox sneezed, it coughed up a needle that…

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וקרבו וכרעיו ירחץ במים והקטיר הכהן את הכל המזבחה עלה אשה ריח ניחוח לד'

He shall wash its innards and its feet with water; and the Kohen shall cause it all to go up in smoke on the Altar – an elevation-offering, a fire-offering, a satisfying aroma to Hashem. (1:9)

In the Talmud Menachos 110a, Chazal state the following: “We find that the Torah says regarding a bulky ox brought as an offering, that it is ishei reiach nichoach, ‘A fire-offering, a satisfying aroma’; and in regard to a Minchah, it likewise says, ‘A fire-offering, a satisfying aroma.’” The same expression is used each time to teach you that, Echad ha’marbeh, v’echad ha’mamit, u’bilvad sheyichavein es libo l’Aviv she’ba Shomayim, “Whether one gives a lot, or one gives a little, his offering is equally pleasing to G-d, provided he directs his heart towards his Father in Heaven.” Horav Gamliel Rabinowitz,…

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ונפש כי תקריב קרבן מנחה לד'

When a person offers a Meal-offering to Hashem. (2:1)

The Torah uses an unusual term to describe the person who brings a Korban Minchah, Meal-offering, to the Mizbayach. He is a nefesh, a soul. Chazal explain that the Torah is teaching us an important lesson. Usually, the individual who brings a Korban Minchah is poor. Otherwise, he would have brought something more expensive, like a sheep or even an ox. The poor man has very little, and he offers a paltry gift from his pitiful possessions. Hashem understands what is transpiring in the poor man’s mind. He has so very little, what can he really give for Hashem? A…

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