Vayikra – Page 5 – Peninim on the Torah

“He called to Moshe.” (1:1)

Parashas Vayikra follows directly after Parshiyos Vayakhel/Pekudei in which the Torah details the construction of the Mishkan and all its appurtenances. Chazal explain this juxtaposition with a parable. A king once ordered his faithful servant to build a palace for him. The servant did this in a unique manner. He wrote down the king’s name on everything he built. On every brick, every piece of wood, every piece of metal: wherever one would go, he would see the king’s name. When the palace was completed, the king entered and was amazed that everywhere he went, everywhere he gazed, he saw…

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Rabbi L. Scheinbaum In 5772, Vayikra

“He called to Moshe, and Hashem spoke to him.” (1:1)

The text is ambiguous. Who “called” to Moshe? Ostensibly, Hashem called to Moshe. Why does the Torah not simply write, “Hashem called to Moshe”? – Furthermore, what is the meaning of this “kriah,” calling? Throughout the parsha, the term which is regularly used is “va’yidaber Hashem el Moshe,” “and Hashem spoke to Moshe.” Why is this pasuk different? Horav Moshe Sternbuch, Shlita, explains that whenever Hashem spoke to Moshe, prior to the actual “dialogue” Moshe become spiritually elevated, totally devoid of his own physical essence and limitations. This enabled him to hear Hashem’s word. The “calling” with which our parsha…

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Rabbi L. Scheinbaum In 5772, Vayikra

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

Parashas Vayikra details the various korbanos, offerings/sacrifices, that Klal Yisrael brought on the Mizbayach. Four types of animal sacrifices are described: theKorban Olah, elevation/burnt-offering; the Korban Shelamim, peace- offering; the Korban Chatas, sin-offering; and the Korban Asham, guilt-offering. In order to understand the concept underlying these korbanos, it is essential that we first consider the meaning of a korban. The root of the word korban, is in three letters of its name: karov – kuf, reish, and bais – which means to draw near, to come closer. On a simple level, this means that the animal is brought close to…

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Rabbi L. Scheinbaum In 5772, Vayikra

“If the anointed Kohen will sin, bringing guilt upon the people… If the entire assembly of Yisrael shall err…it is a sin-offering of the congregation. When a ruler sins…” (4:3,13,21,22)

Three sins are mentioned: the Kohen Gadol sins; the Sanhedrin err in halachah; the Nasi or king sin. Regarding the first two sins, the Kohen Gadol and Sanhedrin, the Torah begins withthe word “im”, if (he/they sin). When the Nasi sins, the Torah writes “asher,” when (he sins). Why is there a change in the Torah’s wording regarding the Nasi? The Meshech Chochmah opines that the phrase, “asher nasi yecheta”, “when a Nasi/ruler sins”, is connected to the words that precede it, namely, “Chatas ha’kahal hu,” “it is a sin- offering of the congregation.” In other words, the ruler’s sin…

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Rabbi L. Scheinbaum In 5771, Vayikra

And He called to Moshe, and Hashem spoke to him. (1:1)

The more one peruses the commentaries to the Torah, the deeper his understanding and realization of its Divine authorship. In fact, I am amazed at the obtuseness of those who seek to undermine and distort the Torah’s authority and significance in the life of a Jew. It is almost as if they distort the simple meaning in order to present their perverted elucidation of the Torah’s meaning. Let us take the first few words of Sefer Vayikra as an example. We will follow Horav S. R. Hirsch, zl, a Torah leader whose mission in life was to expose these falsifiers,…

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Rabbi L. Scheinbaum In 5771, Vayikra

And He called to Moshe, and Hashem spoke to him. (1:1)

The first word of Sefer Vayikra seems to be misspelled. From afar, what should be read as Vayikra, spelled with a final aleph, appears more like vayikar (“he happened upon” conveying transitoriness), because of the diminutive aleph at the end. Why is there a miniature aleph? This question has impelled the commentators to suggest their homiletic insights. Chazal put it simply, distinguishing between the way Hashem spoke to the pagan prophets, such as Bilaam, and the manner in which He addressed Moshe Rabbeinu. Hashem’s prophecy to Bilaam is introduced with vayikar, related to the word mikreh, chance, and also is…

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Rabbi L. Scheinbaum In 5771, Vayikra

Speak to Bnei Yisrael and say to them: ‘When a man among you brings an offering to Hashem.’ (1:2)

The word mi’kem, “from/among you,” prompts Chazal to derive the Halachic injunction mi’kem v’lo min umos ha’olam, “From you and not from the nations of the world.” This halachah is applicable primarily to the spiritual dimensions of the korban, since we do accept korbanos from gentiles. Chazal are basically teaching that Hashem does not desire a gentile’s sacrifice, and this sacrifice does not have the same spiritual standing as the korban of a Jew. Why? Horav Yechiel Yaakov Weinberg, zl, poses this question as a basis for a thesis distinguishing between the concepts underlying Jewish worship and sacrifice and that of…

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Rabbi L. Scheinbaum In 5771, Vayikra

For you shall not cause to go up in smoke from any leavening or any fruit honey as a fire-offering to Hashem. (2:11)

Sefer HaChinuch suggests a moral lesson concerning man’s service to G-d, to be derived from the prohibition against offering leaven and fruit honey. The process of leavening is slow until the dough begins to rise. Honey symbolizes sweet pleasures, the allure of physical satisfaction. Man should neither be sluggish, slothful, nor should he be obsessed with the pursuit of the sweet forbidden pleasures. Se’or, leavening, has other offensive characteristics, including being sour, acrimonious, grudging, and discontented – and are all aspects related to se’or. Someone who has an angry countenance reflects a “sour” attitude towards people in particular and life…

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Rabbi L. Scheinbaum In Vayikra

If an individual person from among the people of the land shall sin unintentionally. (4:27)

Sin is a deviation from the appropriate behavior expected of a Jew. When one sins, he is off the mark, missing the target of the area upon which he is supposed to focus. This is one circumstance in which being a poor marksman is a serious liability. There is sin which is intentional, and there is the instance where one unintentionally deviates from the focus of the target. Somehow, he forgot, did not think, or was the product of an assimilated background – he did not mean to stray, but regrettably he did. He receives no punishment. He brings an…

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Rabbi L. Scheinbaum In 5770, Vayikra

“He called to Moshe.” (1:1)

Parashas Vayikra follows directly after Parshiyos Vayakhel/Pekudei in which the Torah details the construction of the Mishkan and all its appurtenances. Chazal explain this juxtaposition with a parable. A king once ordered his faithful servant to build a palace for him. The servant did this in a unique manner. He wrote down the king’s name on everything he built. On every brick, every piece of wood, every piece of metal: wherever one would go, he would see the king’s name. When the palace was completed, the king entered and was amazed that everywhere he went, everywhere he gazed, he saw…

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“He called to Moshe.” (1:1)

“He called to Moshe, and Hashem spoke to him.” (1:1)

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

“If the anointed Kohen will sin, bringing guilt upon the people… If the entire assembly of Yisrael shall err…it is a sin-offering of the congregation. When a ruler sins…” (4:3,13,21,22)

And He called to Moshe, and Hashem spoke to him. (1:1)

And He called to Moshe, and Hashem spoke to him. (1:1)

Speak to Bnei Yisrael and say to them: ‘When a man among you brings an offering to Hashem.’ (1:2)

For you shall not cause to go up in smoke from any leavening or any fruit honey as a fire-offering to Hashem. (2:11)

If an individual person from among the people of the land shall sin unintentionally. (4:27)

“He called to Moshe.” (1:1)

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