[P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha.
SDT Note that it does not say "And G-d called to Moshe", but rather "And He called..." Vayikra is not a fresh beginning; it is the continuation of P'kudei. At the end of P'kudei, Moshe was temporarily out of touch (so to speak) with G-d (a cloud prevented Moshe from approaching Ohel Moed). Here G-d reestablishes contact with Moshe by calling to him and then speaking to him. Notice the unique wording in this first pasuk of Vayikra; the method by which G-d communicated with Moshe was different from the prophets and all others. First among the korbanot that the Torah presents is the OLAH (of a bull), the offering that is completely (almost, but not quite - the skins of most OLOT were a gift to the kohanim and were not placed on the Mizbei'ach) consumed on the Mizbei'ach. A common procedure in the bringing of many korbanot is leaning upon the animal before it is slaughtered (S'micha). Many details of korbanot have psychological effects upon the one who brings the korban. The physical contact with the animal gives the korban-bringer a sober realization of the tenuousness of life (his own, not just the animal's). After slaughter, the blood of Sh'chita is collected in a sacred vessel and is then brought to the Mizbei'ach to be poured on it. This procedure is essential for (all) korbanot. The OLAH is skinned (the skin is a gift to the kohanim, as mentioned earlier) and cut into pieces which are placed on the fire of the Mizbei'ach and there completely consumed (meaning, no one eats the meat of an Olah). [S> 1:10 (4)] Male sheep and goats can also be brought as OLAH. The procedures are similar, but not identical. SDT Sacrifices from the cow family are considered to be atonements for the Sin of the Golden Calf. That with which the People sinned can now be used for sacred purposes as a redemption, atonement and Tikun - repair. We often find that the bull is the first presented, discussed, offered, etc. This lends credence to its roll as atonement for the Golden Calf. It is the father trying to clean up his son's mess. SDT The OLAH is considered by the Talmud to be an atonement for improper thoughts. The CHATAT - sin offering - is brought for (some) improper deeds. The Olah is presented first because usually, improper thoughts precede (and lead to) improper deeds. SDT The opening command concerning Korbanot is, "A person (singular) who offers from among you a sacrifice... they (plural) shall offer their sacrifice." Toldot Yitzchak suggests that since an individual doing a mitzva can have a positive effect on all of Klal Yisrael and the whole world, then his individual sacrifice is really ours, hence the switch to plural. Furthermore, there are aspects of Korbanot that relate to the community, even if the korban at issue is a private one. The wood for the fire, the salt of each korban, the kohanim performing the Avoda - these are all communal aspects that make an individual's korban, our korban. SDT The Ba'al HaTanya explains the wording, "A person who brings from you a korban to HaShem, from the animal..." as the requirement of a korban- bringer to sacrifice the animal within himself upon the Mizbei'ach. The act of a Korban must be personalized and internalized for it to have the effect of bringing us closer (this is the root meaning of KORBAN-KAROV) to G-d. Baal HaTurim says that G-d put Moshe's name before His own in the opening pasuk of Vayikra, to tell us all of the close personal relationship that He had with him. Daat Z'keinim says that the fact that animal sacrifices are from domesticated mammals (B'HEIMOT) rather than from wild animals (CHAYOT), shows us G-d's concern for His people - that He spared us the extra bother of hunting and trapping that would be necessary if CHAYOT were among the korbanot. Similarly, bird-korbanot come only from two domesticated types of dove.
These three categories of OLAH - large animal (B'HEIMA GASA), small animals (B'HEIMA DAKA), birds (OFOT) - are counted as one positive command [115,A63 1:3]. SDT Note that the bird offering is called OLAH LA'SHEM, a Burnt Offering to G-d. Although no one eats from an animal OLAH, the skin is a given to a kohen as one of his gifts. The dove is completely consumed on the Mizbei'ach. It is the only korban that is COMPLETELY to HaShem, so to speak. [S> 2:1 (3)] The Torah next describes the MINCHA (not to be confused with our afternoon davening), a meal offering. It consists of flour and oil with a bit of frankincense (L'vona) and differing amounts of water. (Water as an ingredient is not mentioned in the Written Word, but is part of our Oral Tradition.) There are several types of M'nachot that will be described in the coming p'sukim. First, some general procedures that apply to all types of Mincha are described. [S> 2:4 (1)] Next the Torah describes the first specific type of Mincha - the MAAFEI TANUR, oven-baked. [S> 2:5 (2)] The next type of Mincha is the pan-fried, the MINCHA AL HAMACHAVAT. Menachot differ in the method of preparation, amounts of ingredients, procedures, treatment of final product, and more. All contain the same ingredients. The Mincha Al Machavat was made famous, so to speak, by the Shabbat Z'mira, Baruch Keil Elyon. In the refrain, we ask G-d to be as pleased with our Shabbat observance as He is (so to speak) with the Mincha Al Machavat. SDT Until this point in Vayikra, the Torah has described four different types of voluntary offerings, each one less expensive than the one before it. The bull is most costly, sheep and goat cost less, but more than a dove. And a flour and oil offering is the least expensive. The person who brings the korban is referred to as ADAM, a human, the first time, and then with the pronoun he, him, his (she, her, hers). Only with the flour & oil offering is the bringer referred to as NEFESH, a soul. This, says Rashi, refers to the poor person, who is the one who would most likely bring the Mincha. It might not cost a lot, but the poor person puts his soul into his modest korban.
MENACHOT may not be Chametz (the ones described here; there are other types that are Chametz), nor may they be prepared with leavening or honey [117,L98 2:11].
MITZVA WATCH To be most effective, so to speak, the thought expressed in the previous paragraph must be applied liberally to all mitzvot. Even a mitzva (maybe, especially a mitzva) that “makes perfect sense to us” should be treated first and foremost as a Divine Command which we must follow because it is there. No korban may be offered without salt [118,L99 2:13]; every korban must be salted [119,A62 2:13]. (An example - there are others - of a commandment being given in the positive form as well as a prohibition. Fast on Yom Kippur. Don't eat or drink. Do not offer any korban without salt. Salt all offerings. Each form of the mitzva - the ASEI and the LO TA'ASEI - teach us something different and affect the attitude and kavanot of the particular mitzva. [S> 2:14 (3)] Another type of MINCHA is next described. This one is made from the first grain, and it involves roasting in a perforated vessel. SDT Our table is like the Mizbei'ach. A famous saying with many different manifestations. We salt our HaMotzi bread because we are expected to add an element of spirituality to an otherwise very mundane act of eating. Salt is a preservative and salt does not spoil. As such, it represents an element of the eternal in this temporal world. This explanation is borrowed from that which is written about the mitzva of salting korbanot, but it applies well to our everyday minhag regarding salt.
Both names are based on a play on the word SHALOM or SHALEM. The element of completeness that is special to the Sh'lamim in that part of the korban is burned on the Mizbei'ach, part is given to the kohen as one of his gifts, and part is returned to the korban's owner for him and his family to eat. "Everyone" benefits from a Sh'lamim. In that respect, it is the complete korban. Sh'lamim can be brought from male and female animals, of cow, goat, or sheep. The Torah outlines the procedures for SH'LAMIM, which are basically similar, but with some differences from animal to animal. [P> 3:6 (6)] Sometimes, goats and sheep are lumped together as TZON, animals of the flock. They are referred to as B'HEIMA DAKA, the smaller livestock, as opposed to CATTLE. In the case of Korbanot, there are differences between the two and therefore, they are treated separately. The details of the Sh'lamim of sheep is presented first. Male or female. S'micha. What goes on the Mizbei'ach, etc. [P> 3:12 (6)] Then Sh'lamim from goats is presented. One close inspection of the p'sukim (without checking in Mishna or Gemara), the only difference between the sheep and the goat is the ALYA, the fat of the tail area. In a sheep, it is offered on the Mizbei'ach and for the goat, it is not mentioned.
[P> 4:13 (9)] Similarly (but with differences), if the Sanhedrin errs in a
decision which causes wide-spread sinning (again, of certain sins), then the
leaders of the people are to bring a bull as a sacrifice [120,A68 4:13] (and
not each person who acted upon the pronouncement of the Sanhedrin). For example... A person is basically Shomer Shabbat, but never knew that you cannot water grass on Shabbat. Nice hot summer Shabbat afternoon, the person "has mercy" on his yellowing lawn and turns on his sprinklers. When he learns of his mistake, he is required to bring a Korban Chatat (in the time of the Beit HaMikdash). SDT When a leader of the people shall sin... ASHER NASI YECHETA. The initials of this phase spell ANI (I, me!) What is likely to lead a leader astray? His focusing on himself and his losing sight of his responsibilities to the community he leads.
When the person learns of his error, no Korban is required because the act was not a Torah violation. But doing the same with one's rose bushes in the back yard IS a Torah violation and would require a CHATAT. Also, if a person mistakenly cooked meat in butter, thinking it was parve margarine, this would be a SHOGEG violation of a Torah law, but no CHATAT, because cooking meat in milk is not a capital offense.
[P> 4:32 (4)] In the previous parsha, the "animal of choice" for a Chatat was
presented first. It is a female goat. This parsha continues with the other
acceptable animal for an individual's Chatat, a ewe (female sheep). The form that the korban takes depends upon the financial means of the sinner - goat/sheep or doves.
With birds, the kohen must be careful not to sever the head when he performs
M'LIKA, the bird-korban equivalent of Sh'chita [124,L112 5:5].
[S> 5:14 (3)] The ASHAM for sacrilege is a ram. In addition, the violator, who has used the sacred for his own benefit, must make restitution and add one-fifth of the value as a penalty [127,A118 5:16]. Actually, one fourth is added, that amount that becomes one fifth of the total amount. E.g. 100 worth of use + 25 penalty = 125 total payment, the addition of 25 being one fifth of the 125. This is how the penalty called CHOMESH is calculated.) [S> 5:17 (3)] A variation of the ASHAM is brought when one is not sure if he violated the particular prohibition or not. The Conditional Asham is a ram [128,A70 5:17]. SDT S'forno raises the problem of bringing an ASHAM if one did not actually commit the sin in question. Is that not offering a non-korban animal in the courtyard of the Mikdash, which is a serious offence? He answers that the fact that there is a doubt in one's mind as to whether he sinned or not indicates a carelessness that is also something to atone for. He learns this from the words ASHOM ASHAM LASHEM. [S> 5:20 (7)] The thief is commanded to return that which he stole [130,A194 5:23].
The bringing of the ASHAM for all the specific types of violations is a
positive mitzva [129,A71 5:21 - there are other p'sukim that input into this
mitzva, since there different types and reasons for bringing an ASHAM].
Haftara - 31 p'sukim - Yeshayahu 43:21-44:21 G-d does and will favor and redeem us, even when we don't deserve it. (Nonetheless, it is far better to act in such a way as to be worthy of G-d's love of us and His many acts of kindness on our behalf, for His own sake.) [The Parshat
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