Vayikra – Page 10 – 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 5761, 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 5761, 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 5761, 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 5760, 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…

Home -> Vayikra -> 5760

Rabbi L. Scheinbaum In 5760, 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…

Home -> Vayikra -> 5760

Rabbi L. Scheinbaum In 5760, 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…

Home -> Vayikra -> 5760

Rabbi L. Scheinbaum In 5760, 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 5759, Vayikra

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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Rabbi L. Scheinbaum In 5759, Vayikra

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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“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)

“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 (Hashem) called to Moshe. (1:1)

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

YEARS

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