Vayikra – Page 13 – Peninim on the Torah

“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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Sruly Schnair In 5754, Vayikra

“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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Rabbi L. Scheinbaum In 5753, Vayikra

“If a man among you desires to bring a sacrifice near to Hashem, from the cattle, from the herd, and from the flock shall you bring near your sacrifice.”

In the Midrash, Chazal explain the Torah’s choice of the word “ost” rather than “aht”. They state that one’s korban must be similar to that of iuatrv ost. As he was the rightful owner of his possessions, his sacrifice was pure and untainted by the stigma of theft. We, too, must take care not to offer a sacrifice which is taken from anything which was unlawfully acquired. This statement is problematic. Obviously, Chazal do not use the word “theft” in the usual sense of the word. This meaning could have been derived from the last word of the verse, “your…

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Rabbi L. Scheinbaum In 5753, Vayikra

“If any one shall sin through error from all of the mitzvos of Hashem that they not be done.” (4:2)

This pasuk seems enigmatic! This individual transgressed only one sin. Yet, the Torah views this infraction as if he had transgressed numerous sins! Horav Nissan Alpert, z.l., suggests the following approaches to this question. One who has attained spiritual nobility, even one who has reached the acme of Kehunah, priesthood, the Kohen Gadol, is still vulnerable to spiritual transgressions. Such an individual who sins, even in error, reflects that he is yet lacking in spiritual perfection. He is deficient in performing all the mitzvos of Hashem. During his moment of spiritual decline, he indicates that he is capable of sinking…

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Rabbi L. Scheinbaum In 5752, Vayikra

“And He called unto Moshe.”(1:1)

It has long been a Jewish tradition to begin a child’s Chumash education with Parshas Vayikra. The Yalkut Yehudah maintains that this custom is based upon the essence of this parsha. The korbanos, the focus of this parsha, represent sublime purity. Similarly, young children are pure and innocent of all sin. Let those who are pure involve themselves in Torah study through this parsha, which deals with man’s pure activity and duty – sacrifices to Hashem. The Avnei Azel employs the theme of sacrifice to address a parent’s necessary attitude towards Jewish education. In order to properly inculcate Torah…

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Rabbi L. Scheinbaum In 5752, Vayikra

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

The Medrash makes a powerful statement regarding the importance of a Torah scholar’s ethical character. It states that “any Torah scholar who does not possess daas (knowledge, wisdom, understanding), is no better than a dead animal.” The fact that Moshe refrained from entering the Mishkan until Hashem called him to enter reinforces this concept. The Midrash seems to equate derech eretz and ethical character with wisdom and understanding. What relationship is there between morality and wisdom? Second, why should the humility which pervaded Moshe’s character serve as the paradigm for all people? Obviously, Moshe’s relationship to Hashem was neither casual…

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“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.”

“If a man among you desires to bring a sacrifice near to Hashem, from the cattle, from the herd, and from the flock shall you bring near your sacrifice.”

“If any one shall sin through error from all of the mitzvos of Hashem that they not be done.” (4:2)

“And He called unto Moshe.”(1:1)

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

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