Vayikra – Page 12 – Peninim on the Torah

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

Chazal teach us that Hashem spoke to Moshe with a loud thunderous voice but that only Moshe could hear it. The voice broke off, however, before it left the confines of the Ohel Moed. This was not a lunb kue, low voice, but rather a jfc ‘s kue, a loud mighty voice of Hashem. Yet, it never penetrated the walls of the Sanctuary. What was the purpose of this remarkable “voice”? On the one hand, inside the Ohel it was thunderous and mighty, yet no one heard it outside. If the purpose was only for Moshe to hear it inside…

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He shall offer an unblemished male; unto the door of the Ohel Moed he shall bring it, according to his will.” (1:3)

Rashi cites the Talmud in Eruchin 21 which derives from the seemingly superfluous word u,t (it) that they force him to fulfill his vow and bring the korban. I might infer that they force him to agree to bring the korban even against his will; therefore, the Torah states, ubmrk, “according to his will”. How is it possible to “force him” and yet have it remain “according to his will”? Chazal state that he is forced until he says vmur hbt, “I am willing.” This statement is perplexing! What good is it if he is coerced against his will to…

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Rabbi L. Scheinbaum In 5755, Vayikra

“And its innards and its legs he shall wash in water, and the kohen will make it all go up in smoke on the mizbei’ach (for) an elevation offering, a burnt offering of a sweet savor unto Hashem.” (1:9)

The Korban Olah is completely burnt on the mizbei’ach with nothing remaining for the kohanim. Horav Chaim Volozhin, z.l., suggests that this is essentially the reason that korabanos akum, sacrifices offered by gentiles, are considered olos. The gentile is not inclined to share any part of his sacrifice with the kohen. Rav Chaim applied this logic as a response to those malcontents who were disturbed by the fact that the meshulachim, tzeddakah collectors who canvassed communities on behalf of the Volozhin Yeshiva, received their salary by taking a small percentage of the contributions for themselves. He stated emphatically that such…

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“If a person behaves unfaithfully and sins unintentionally against any of Hashem’s holy things.” (5:15)

Me’ilah is a sin whereby one “removes” an article from the possession of the Mikdash without having direct benefit therefrom – i.e., giving it as a present or selling it to someone else. The sin of me’ilah is committed only if the individual does the said act b’shogeg, inadvertently. The perplexity of the laws of me’ilah is emphasized by the fact that an unintentional misuse of a holy object profanes it, while its intentional misuse does not, but rather permits it to retain its character of holiness. We find another enigma in halacha regarding the necessity for atonement for a…

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Sruly Schnair In 5754, Vayikra

“And He (Hashem) called to Moshe, and Hashem spoke to him out of the Ohel Moed, saying. Speak unto Bnei Yisrael, and say unto them, when any man of you offers an offering unto Hashem.” (1:1,2)

Rashi explains that the term And He called, implies endearment. Therefore, when Hashem called to Moshe it was in an intimate manner. Rashi’s explanation seems inconsistent with the term rcshuw And He spoke, which suggests a forceful form of address. This inconsistency becomes more apparent with the succeeding word rntkw saying, which alludes to a soft spoken tone. This is followed by the phrase ktrah hbc kt rcsw speak unto Bnei Yisrael, which once again connotes a strong manner of communication. Horav Yosef Zayat, Shlita, explains the succession of terms in the following manner. The Torah continues with the laws…

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“When any man of you offers an offering unto Hashem, of the cattle, of the herd, or the flock.” (1:2)

Sefer Shemos ends with the construction of the Mishkan, the model on which the sanctuary of every Jewish home is built. Horav Moshe Swift z.l. draws a parallel between the Mishkan, in which the Shechinah “reposed” in the desert, and the Mishkan of every Jewish home. At the end of Parashas Pikudei, the Torah describes Mishkan as ,usgv ifan, the Mishkan which bears testimony. This may be understood homiletically as the place which bears testimony to Hashem who dwells within it. In order that a Jewish home be viewed as a Torah home, it must likewise bear testimony to Hashem….

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Sruly Schnair In 5754, Vayikra

“You may not discontinue the salt of your G-d’s covenant from upon your meal offering, with all your sacrifices you shall offer salt.” (2:13)

Salt symbolizes the covenant of Hashem. The commentators, noting the varied qualities of salt, infer different lessons from this pasuk. Horav S.R. Hirsch z.l. asserts that besides salt’s practical use as an indispensable enhancer of the taste of food, it is both concretely and metaphorically used as the means of suppression of all vegetable growth. A field is rendered sterile if it is sown with salt. On the other hand, salt prevents decay from setting in. When we contemplate these two attributes of salt, the ability to retard growth and to prevent decay, we consider the traits of immutability and…

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Sruly Schnair In 5754, Vayikra

“When a ruler sins.” (4:22)

Rashi cites the Sifri which translates the word rat, when, as implying hrat, fortunate and praised. This refers to a generation whose ruler directs himself to bring an atonement for a sin committed in error. How much more so when he repents of his deliberate sins! Why should the entire generation be credited for having a penitent leader? What role does the community play in its leader’s desire to publicly seek atonement for his transgressions? Horav Moshe Shternbuch, Shlita, cites Rav Yisrael Salanter z.l. who explained this Chazal in the following manner. Some communal leaders do not follow in the…

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Rabbi L. Scheinbaum In 5753, Vayikra

“And He called unto Moshe.” (1:1)

The Midrash states that Moshe was actually known by ten different names, each describing a different aspect of his multi-faceted personality. Each name depicted a specific trait not implied by the others. Of all the names mentioned, however, the name Moshe, given to him by Bisya, the daughter of Pharaoh, was the one by which Hashem addressed him. A name is an appellation which characterizes a person’s personality, a single word which uniquely encapsulates an individual’s entire essence. We must, therefore, endeavor to understand why Hashem selected the name Moshe to reign supreme over all the other names. Indeed, the…

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Rabbi L. Scheinbaum In 5753, Vayikra

“And He called unto Moshe, and Hashem spoke to him out of the Ohel Moed.”

Rashi explains that this “voice” ceased at the boundaries of the Ohel Moed. He adds that this was not because the voice was weak, since it was an amazingly powerful sound. Hashem intercepted this sound so that it would not be heard outside of the Ohel Moed. Why did Hashem create such a powerful voice only to miraculously disrupt its emanation? Horav Y. Neiman, z.l., offers a profound insight into this matter. This voice was not miraculously intercepted, rather, one is required to be within the confines of the Ohel Moed in order to hear the voice of Hashem. The…

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

He shall offer an unblemished male; unto the door of the Ohel Moed he shall bring it, according to his will.” (1:3)

“And its innards and its legs he shall wash in water, and the kohen will make it all go up in smoke on the mizbei’ach (for) an elevation offering, a burnt offering of a sweet savor unto Hashem.” (1:9)

“If a person behaves unfaithfully and sins unintentionally against any of Hashem’s holy things.” (5:15)

“And He (Hashem) called to Moshe, and Hashem spoke to him out of the Ohel Moed, saying. Speak unto Bnei Yisrael, and say unto them, when any man of you offers an offering unto Hashem.” (1:1,2)

“When any man of you offers an offering unto Hashem, of the cattle, of the herd, or the flock.” (1:2)

“You may not discontinue the salt of your G-d’s covenant from upon your meal offering, with all your sacrifices you shall offer salt.” (2:13)

“When a ruler sins.” (4:22)

“And He called unto Moshe.” (1:1)

“And He called unto Moshe, and Hashem spoke to him out of the Ohel Moed.”

YEARS

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