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He slaughtered it, and Moshe took the blood…and he purified the Mizbayach….and he sanctified it to provide atonement for it. (8:15)

The Yalkut Shimoni questions the reason for atonement.  What had Bnei Yisroel done that would have been considered sinful?  Moshe was concerned that perhaps during the collecting for the Mishkan, undue pressure might have been applied upon people, causing them to contribute out of shame.  This can be viewed as gezel, theft.  Although a gift given under duress, out of embarrassment, is halachically valid, this gift cannot be considered b’ratzon, willful, as emanating from a total nedivus ha’lev, heartfelt contribution.  In order for the kedushah, holiness, of the Mishkan to be pervasive, it was essential that it be built in…

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If he shall offer it for a thanksgiving offering, he shall offer with the feast wafers….and loaves of scalded fine flour mixed with oil. With loaves of leavened bread he shall bring his offering. (7:12, 13)

The Korban Todah was unique in that it consisted of forty loaves, some of which were chometz and some of which were matzoh.  This korban, which represents man’s thanksgiving to Hashem, was different than the usual Korban Shelamim, peace-offering.  The Korban Shelamim was eaten for two days and one night.  In contrast, the Korban Todah was eaten only for one day and one night.  The Netziv comments on the quantity of loaves, especially in light of the fact that the amount of time allotted for eating the loaves is less than usual.  He says that the individual who has survived…

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This is the korban of Aharon and his sons. (6:13)

The Midrash recounts that Rabbi Yosi bar Chalafta was once questioned regarding what Hashem has been doing from the time that He created the world.  In this purely rhetorical question, the Midrash seeks to understand the values on which Hashem places greatest emphasis.  They respond that Hashem occupies Himself with zivugim, making couples, pairing off people and also material possessions.  “This woman to that man, this money/material possession to that man” are the words used by Chazal.  Upon consideration, Chazal seem to imply that one’s material success or lack therof is a zivug similar to finding a mate.  As in…

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He shall remove his garments and don other garments, and he shall remove the ash to the outside of the Camp, to a pure place. (6:4)

For practical purposes, the Kohen who cleans the excess ash from the Altar changes his garments.  He removes his regular vestments and changes into older, more worn priestly garments.  A number of lessons can be derived from this concept.  The most notable is that one should appreciate the significance of dressing properly for an occasion.  When one greets the king he should prepare himself, donning garments which befit royalty.  Hence, when one greets Shabbos, or enters a sancturary, such as a Shul, he should dress in clothes that are appropriate to the sanctity of the place and the holiness of…

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