Vayikra – Page 11 – Peninim on the Torah

And He (Hashem) called to Moshe and He spoke to him from the Ohel Moed. (1:1)

The Yalkut comments that actually Moshe had been given ten names, each expressing a different attribute. Yet, Hashem called him by one name–Moshe. The Almighty chose the name that was given to Moshe by Bisyah bas Pharaoh, which refers to her drawing him from the water: “ki min ha’mayim meshisihu,” “for I have drawn him from the water.” This became the name by which Klal Yisrael’s quintessential leader, the Almighty’s eved ne’eman–faithful servant, was to be called. Why? Was there no other name that described Moshe’s character, devotion, self-sacrifice, leadership ability, teaching skills, etc.? Also, the name “Moshe” does not…

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Moshe Marcovich In 5758, Vayikra

Speak unto the Bnei Yisrael and say to them, A man from you who will bring close an offering to Hashem. (1:2)

Rashi explains the Torah’s emphasis upon the word “adam”, man, as an allusion to Adam Ha’Rishon. His korban did not have a tinge of impropriety connected to it, since everything belonged to him. So, too, may we not offer any korbanos from that which is not rightfully ours. We may question the Torah’s choice of word–adam–as the point of reference for teaching us that we may not use that which is stolen. Throughout the Torah, we derive the prohibition from using that which is gezel, stolen, from the word “la’chem,” yours. That which we use for a mitzvah must belong…

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Moshe Marcovich In 5758, Vayikra

A soul that will offer a meal offering to Hashem. (2:1)

Rashi comments that the word “nefesh,” soul, is not mentioned in regard to any Korbanos Nedavah, free-willed offerings, except for a Korban Minchah, meal offering. This is because usually the one who brings a meal offering is a poor man. Hashem says that He considers the poor man’s offering as if he had offered his soul as a korban. Simply put, this is because the poor man, regardless of the minimal value of his offering, contributed relatively more than his wealthy counterpart. Consequently, his korban represents a more significant sacrifice. Horav Eliyahu Meir Bloch, zl, supplements this idea.. When the…

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Moshe Marcovich In 5758, Vayikra

When a ruler sins…unintentionally, and becomes guilty. (4:22)

Rashi notes that the pasuk which addresses the sin committed by the Nasi/leader of the people begins with the word “asher,” whereas the previous pesukim began with the word “im,” if. He cites the Sifra that says that the word “asher” alludes to “ashrei,” fortunate. This implies that a generation whose leadership is concerned and seeks atonement — even for their unknown sins — is truly fortunate. The Noam Elimelech gives insight into the “good fortune” of the generation whose leader atones for the sins. A distance, an insurmountable breach, exists between the tzaddik, the righteous, pious man, and the…

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Rabbi L. Scheinbaum In 5757, Vayikra

He called to Moshe. (1:1)

In this pasuk, the Torah spells Hashem’s summons to Moshe with a miniature aleph. The smaller size of this letter makes it stand out as if it were a word by itself. Horav Yosef Zundel Salant, zl, interprets the aleph’s size in a novel manner. He cites the Midrash in Sefer Eichah in which Chazal extol the significance of young children in the eyes of Hashem. They say that when the Sanhedrin was exiled from Yerushalayim, the Shechinah did not accompany them. Likewise, when the mishmaros, who were the various “watches” of Kohanim that served in the Bais Hamikdash, were…

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Rabbi L. Scheinbaum In 5757, Vayikra

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

The third Sefer of the five Chumashim opens with a summons to Moshe. Interestingly, the word trehu —Vayikra–“He called” is spelled with a small aleph at the end of the word. The commentators all express their insights into this deviation from the norm. We suggest the following reason for the small aleph, especially in light of its position at the beginning of Sefer Vayikra, which deals with sacrifices. The Midrash in the beginning of Vayikra minimizes our obligations as Jews. Chazal relate: Hashem says to Klal Yisrael, “I have given you ten pure animals which you may enjoy. Three of…

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Rabbi L. Scheinbaum In 5757, Vayikra

When a person offers a meal-offering to Hashem…And he (the Kohen) shall scoop his three-fingersful from it, from its fire-flour and from its oil, as well as from its frankincense; And the Kohen shall cause its memorial portion to go up in smoke upon the altar…. (2:1,2)

The Torah begins the laws of the Korban Minchah, meal-offering. While the Torah lists five varieties of voluntary, personal meal-offerings, they all consist of the same basic ingredients: finely ground wheat flour, oil, and frankincense. Horav S.R. Hirsch, zl, infers from the word “minchah,” which in the Hebrew language means “gift” or “tribute,” that the meal-offering proclaims the owner’s acknowledgment that his life and all he has is a gift from the Almighty. Grain, a staple of the human diet, represents our very existence. Oil symbolizes comfort, and the frankincense alludes to joy, both gifts from Hashem. We have only…

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Rabbi L. Scheinbaum In 5757, Vayikra

It shall be, when he shall be guilty in one of these things, then he shall acknowledge/confess (to himself) what he has sinned about. (5:5)

We may note that the concept of viddui, confession of guilt, is expressed almost exclusively in the reflexive form: “vsu,vu.” Horav S.R. Hirsch, zl, explains that Hashem does not need our confession; He has no need for us to notify Him of our guilt. Confession is for the sinner; he must acknowledge his guilt–to himself. The first step towards penance, the initial step of contrition, is hakoras ha’cheit, recognizing that one has sinned–and accepting in earnest the error of his deeds. One cannot begin to think about offering a sacrifice for guilt until he has personally acknowledged his guilt–to himself….

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Rabbi L. Scheinbaum In 5756, Vayikra

“And He (Hashem) called unto Moshe.” (1:1)

The Midrash views Hashem’s call to Moshe as a command to continue his leadership over Klal Yisrael. In all humility, Moshe Rabbeinu felt his tenure as leader should cease because his mission had been completed. The Midrash cites a pasuk which is interpreted by Chazal as alluding to three distinct groups of individuals who serve Hashem. Let us focus on the pasuk and its applications. David Ha’Melech writes in Sefer Tehillim, 103:20, “Bless Hashem, O’ His angels, the strong warriors who do His bidding, to obey the voice of His word.” The divergent opinions in Chazal are in understanding the…

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Rabbi L. Scheinbaum In 5756, Vayikra

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

The well established custom has been to begin teaching a child Chumash from Sefer Vayikra, even though Sefer Bereishis and Sefer Shemos might be more pedagogically appealing because of the various narratives, Chazal comment, “ohruvyc uexg,hu ohruvy utch,” Let pure souls come and occupy themselves with pure things.” Horav Moshe Swift, zl, elucidates Chazal’s words in the following manner. Torah is not merely a book of knowledge, it is a book of life. It is the source of life for our people. Its focus is not the brain, but rather the neshamah, soul. Torah penetrates the soul of a Jew…

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And He (Hashem) called to Moshe and He spoke to him from the Ohel Moed. (1:1)

Speak unto the Bnei Yisrael and say to them, A man from you who will bring close an offering to Hashem. (1:2)

A soul that will offer a meal offering to Hashem. (2:1)

When a ruler sins…unintentionally, and becomes guilty. (4:22)

He called to Moshe. (1:1)

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

When a person offers a meal-offering to Hashem…And he (the Kohen) shall scoop his three-fingersful from it, from its fire-flour and from its oil, as well as from its frankincense; And the Kohen shall cause its memorial portion to go up in smoke upon the altar…. (2:1,2)

It shall be, when he shall be guilty in one of these things, then he shall acknowledge/confess (to himself) what he has sinned about. (5:5)

“And He (Hashem) called unto Moshe.” (1:1)

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

YEARS

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