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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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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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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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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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