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When a person will sin unintentionally from among all the commandments of Hashem that may not be done, and he commits one of them. (4:2)

The Torah arranged the various korbanos according to individual transgression, distinguishing also between the offering brought by the rich man and his poor counterpart.  The commentators delve into the hidden rationale behind the korbanos and their relationship to the various sins for which they atone.   In his exposition on korbanos, The Sefer Ha’chinuch makes a compelling statement.  He writes that the concept of korbanos, of slaughtering and offering an animal upon the mizbayach, should invoke and inspire within us a more profound understanding of the nature of a human being.  Essentially, man and animal has much in common – physically. …

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When a person offers a meal-offering to Hashem…and the Kohen shall cause its memorial portion to go up in smoke on the altar, a fire offering, a satisfying aroma to Hashem. (2:1,2)

Rashi notes the use of the word “nefesh,” soul, in reference to the Korban Minchah.  Indeed, the Torah uses this word only in regard to the Korban Minchah.  A meal-offering is the most inexpensive of all korbanos.  It is the korban of choice for the poor man who seeks to donate whatever he can put together as a korban.  Hashem recognizes the source of this korban – the nefesh – of the person who gave so much of himself, because he had nothing else to give.  The “azkarah,” remembrance — which consists of the scoop of the offering — is…

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When any man of you offers an offering to Hashem. (1:2)

Horav Ovadiah Yosef, Shlita, cites a powerful analogy to give a profound meaning to this pasuk.  A man once entered a department store and requested that the salesperson show him their best mirror.  The salesperson returned with a very impressive mirror.  The customer took one look at it, frowned and returned it saying this is not what he wants.  The salesperson queried, “What is wrong with this mirror that you rejected it so fast?”  The would-be customer responded, “I see a strange image in this mirror.”  Upon hearing this, the salesperson took one look at the  man standing before him: …

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And He (Hashem) called to Moshe. (1:1)

The Midrash notes the fact that Moshe Rabbeinu had as many as ten names, each one characterizing a different one of his traits.  Hashem told him that regardless of his many names, He would refer to him only by the name that Bisya bas Pharaoh had given him – Moshe.  Referring to drawing him  from the water, “ki min hamayim meshisihu,” she called him Moshe, which is related to “meshisihu,” “drew him” (from the water). While this name is important, it only reflects Bisya’s act of saving him, so it should not take precedence over the other names that address…

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Moshe took the oil of anointment… he anointed the Altar, and all its utensils, and the laver and its base in order to sanctify them. (8:10.11)

Moshe anointed Aharon and his sons, as he inducted them into the Kehunah.  He also anointed all of the holy utensils that were used in the Mishkan.  The process of anointing elevated the utensils to a level of sanctity in accordance with their function in the Mishkan.  It makes sense that a ladle, that heretofore had been  a piece of metal and now would be used to accept the blood of korbanos, would need to be prepared and sanctified for its new station.  There seems to be a demand for all vessels to be anointed – even those that did…

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Moshe did as Hashem commanded him; and the assembly was gathered. (8:4)

The Kotzker Rebbe, zl, once interpreted this pasuk satirically.  We see from here that Moshe first followed Hashem’s command, fulfilling everything that was asked of him.  It is only afterwards that the people assembled before him.  Regrettably, today we assemble before some of our “spiritual” leaders before they have proven their devotion to Torah and mitzvos.  Being a spiritual leader carries with it specific and  demanding criteria, the most significant of which is adherence to Torah and mitzvos.  Tragically, some of us are not that demanding of our spiritual leaders.  Perhaps, we feel that if we limit our expectations of…

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Take Aharon and his sons with him…He poured from the oil of anointment upon Aharon’s head…Moshe brought the sons of Aharon forward. (8:1,12,13)

Hashem commanded Moshe to sanctify and induct Aharon and his sons into the Kehunah, Priesthood.  Hashem chose Aharon and his four sons – Moshe’s brother and his four nephews – over everyone to serve in the holy Priesthood.  We can understand why some people might question the choice of Moshe’s close relatives.  Let us understand  why Amram and Yocheved merited to have such special children and grandchildren: Moshe, Aharon and Miriam and their offspring who stood at Klal Yisrael’s helm.  What was their unique zechus, merit?  Why was Aharon selected to be Kohen Gadol and progenitor of the Kehunah?  We…

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This is the law of the elevation-offering, the meal-offering, the sin-offering, and the guilt-offering; and the inauguration-offering and the feast peace offering. (7:37)

The Midrash notes that the Korban Shelamim, Peace-offering, comes at the end of the sequence of korbanos.  This implies that peace is of supreme significance, for it reconnects man with his Maker, with his fellow-man, and with his own conscience.  Horav Eliyahu Munk, zl, explains that peace is neither a simple fact of creation nor a part of natural law.  It is not a pacifistic doctrine to which one must adhere even at the expense of sacred principles.  Peace is not, as some would suggest,  a compromise of values and ideals; rather, it is a sense of harmony in which…

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The Kohen shall don his fitted linen tunic, and he shall don linen breeches on his flesh. (6:3)

The Kohen was to wear vestments made of “bad” – linen.  Linen grows from the ground in individual stalks, similar to human hair.  Rabbeinu Bachya explains that the individualistic nature of each grain signifies the concept of achdus, unity.  They reflect an inner harmony, a unified essence.  As the grandson of Aharon,  the Kohen serves as the paradigm of unity.  Aharon HaKohen was the “oheiv shalom v’rodef shalom,” one who loved peace and pursued peace.”  He reached out to his fellow man  to generate inner peace  by bringing him closer to Torah. Horav Mordechai Miller, Shlita, notes that the Torah…

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And he shall let the living bird loose into the open field. (14:7)

The process of purifying a metzora involves taking two live birds and following a detailed procedure with each of them.  The Kohen slaughters one bird, while he sets the other bird free.  This procedure is unique to the concept of sacrifices, which previously had been applied only to offerings brought and sacrificed upon the Mizbayach, Altar.  This is indeed a radical concept that begs elucidation. Horav Baruch Halevi Epstein, zl, in his Tosefes Brachah gives a noteworthy explanation.  Until now, the victim was known as a tamei, impure person.  He was an outcast who was relegated to cry out, “Tamei,…

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