Vayikra – Page 14 – Peninim on the Torah

“If a man from among you would bring an offering near to Hashem.” (1:2)

Rashi explains that this posuk refers to voluntary korbanos There are Mitzvos which man has been given a choice of whether or not to observe included in the 613 mitzvos . Their observance affirms man’s relationship to Hashem. We find that the call to bring materials for the building of the Mishkan was addressed to those who would “donate from the heart.” Some korbanos, as mentioned above, were non-obligatory. This concept similarly applies to mitzvos which apply to areas of chesed (kindness). The minimums performances are stated, while the actual amounts are exclusively man’s decision. Why is this so? If…

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Rabbi L. Scheinbaum In 5752, Vayikra

“If a man from among you would bring an offering near to Hashem.” (1:2)

It is difficult to define the word “icre” in order to adequately express the underlying concepts. The unfortunate use of the term “sacrifice” implies giving up something which is of value to one individual or the benefit of another or of living without something of value. Rabbi Shamshon Raphael Hirsch Z”l remarks that these ideas are not only absent from the nature of a korban, but they are diametrically opposed to it. Likewise, the definition “offering,” does not really define this word. The idea of an offering suggests that it fulfills a requirement mandated by the One to Whom this…

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Rabbi L. Scheinbaum In 5751, Vayikra

“If any man of you would bring an offering… you shall bring your offering.” (1:2)

The posuk begins with the singular “chreh” and finishes with the plural “uchre,.” What is the reason for this change in the posuk? When man sins, he believes that his transgression affects only himself. This is not true. An individual’s sin affects the whole group. The Midrash compares the concept of individual sin to one who is aboard a ship and begins to make a hole in its bottom. When the other members of the ship’s group chastise him, he remarks that he is only making the hole in his portion of the ship. He either doesn’t realize or perhaps…

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Rabbi L. Scheinbaum In 5751, Vayikra

“Speak unto the Bnei Yisroel and say unto them, if a man among you will bring an offering near to Hashem.” (1:2) – “Speak unto the Bnei Yisroel saying, if a soul (person) will sin in carelessness.” (4:2)

Man was given a variety of names. He was given the name “ost” which reflects the physical aspect of his creation; he is taken from the vnst (earth). In contrast he was also given the name apb which reflects his spiritual dimension, which is the essence of a human personality, the soul. Why is it that in mentioning man’s noble gesture of repentance, his sublime motion of approaching Hashem, the Torah uses the word “Adam” and concerning man’s descending into the depths of sin it employs the word “Nefesh?” The answer is better understood when we realize man’s very existence…

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Rabbi L. Scheinbaum In 5751, Vayikra

“If one’s burnt offering is a bird.” (1:14)

The Midrash Tanchuma explains that the various korbanos (offerings) are brought only from oxen, goats, sheep and birds, and not from fish, since animals and fowl have a similarity to human beings; they have flesh and blood as humans and they are born from the womb as humans, in contrast to fish which spawn eggs. Although fowl lay eggs, they care for these eggs until they hatch. The mother will remain with the young, feeding and nurturing them until they are fit to fend for themselves. Fish however, have absolutely no relationship with their young. In order to be used…

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Rabbi L. Scheinbaum In 5751, Vayikra

“But if a prince has sinned.” (4:22)

The Talmud derives from the posuk in Tehilim (50) “And it will be very stormy around Him” that Hashem is very particular with those around Him, even for matters as light as a single hair (Bava Kama 50a). What is the rationale for such severe measures specifically against those who are so close and devoted to Hashem? We may understand this Chazal by applying the words of the Chovas Halevovos that “Every man is judged according to the level of his perception of Hashem”. This is the distinction between a great leader who sins vis a vis an ordinary individual….

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Rabbi L. Scheinbaum In 5751, Vayikra

“If a person sins and commits a transgression against Hashem by lying to his neighbor.” (5:21)

“One does not deal falsely with his neighbor unless he first rebels against Hashem, and likewise one does not commit a transgression unless he first rebels against the One who commanded him concerning it.” (Tosefta Shavuous 3:5) The distance between man and Hashem exists not only in power, wisdom and omniscience, but also in value. Man achieves value in his life by relinquishing his independent claims to value and realizing his unique and distinctive connection to the source of all value, Hashem. Judaism categorically rejects the liberal axiom that man is the measure of all value. We derive from the…

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“If a man from among you would bring an offering near to Hashem.” (1:2)

“If a man from among you would bring an offering near to Hashem.” (1:2)

“If any man of you would bring an offering… you shall bring your offering.” (1:2)

“Speak unto the Bnei Yisroel and say unto them, if a man among you will bring an offering near to Hashem.” (1:2) – “Speak unto the Bnei Yisroel saying, if a soul (person) will sin in carelessness.” (4:2)

“If one’s burnt offering is a bird.” (1:14)

“But if a prince has sinned.” (4:22)

“If a person sins and commits a transgression against Hashem by lying to his neighbor.” (5:21)

YEARS

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