* TORAH WEEKLY * Highlights of the Weekly Torah Portion Parshas Vayikra For the week ending 7 Nisan 5754 18 & 19 March 1994 ======================================================================== Summary Hashem details the sacrificial code for the offerings brought on the Altar by the Jewish People. The first group of offerings are called "Olos," burnt offerings. The animal is brought to the entrance of the Tent of Meeting. Regarding cattle, the one who brought the offering sets his hands on the animal; afterwards it is slaughtered and the Kohen sprinkles its blood on the Altar. The animal is skinned and cut into pieces. The pieces are arranged, washed and burned on the Altar. A similar process is described involving burnt offerings of other animals and of birds. The various meal offerings are described; these are only partially burned, and the remainder is eaten by the Kohanim. The prohibition against mixing leaven or honey into the offerings is taught. The peace offerings, which are partially burnt on the Altar and partially eaten, can be either from cattle, sheep or goats. The prohibition against consumption of blood and "Chalev," certain forbidden fats in animals, are stated. The "Chatas" laws, the offerings that atone for inadvertent sins committed by the Kohen Gadol, by the entire community, by the Princes and by the average citizens, are detailed. Laws of the guilt offering, which atones for certain verbal transgressions as well as for forgetting states of ritual purity, are listed. The meal offering for those who cannot afford the normal guilt sacrifice, the offering to atone for misusing sanctified property, laws of the questionable guilt offerings, and offerings for dishonesty are detailed. ======================================================================== Commentaries "And He called to Moshe, and Hashem spoke to him..." (1:1). When a righteous person strives with all his heart to come close to Hashem, He will reveal Himself with great affection in return. However a person who does not seek to be close to Hashem will distance himself from the Divine Presence and may even feel neglected. When Hashem spoke to Bilaam in Parshas Balak, the Torah hints that Bilaam's Divine encounter was, in a sense, an accident. Hashem never called Bilaam because Bilaam never searched for Him. In order to achieve Hashem's love, as Moshe did, a person constantly needs to improve his thoughts and actions. One must strive to be a better person, rather than to feel complacent about one's spiritual level. Since Moshe reached out to Hashem, He related to Moshe in a much more determined manner than with Bilaam. If we are careful not to "lock" Hashem into a large box except for a few times a year, or even three times a day, then we will feel His influence on our lives. (Based on Sifsei Chachamim on Rashi) "And He called to Moshe, and Hashem spoke to him from the Tent of Meeting" (1:1). The Psalmist wrote that "Hashem's voice comes with strength" yet Rashi notes on our verse that Hashem's "voice" was heard only in the Tent of Meeting, and not outside it. If Hashem's voice was so loud, why did people not hear it outside the Tent of Meeting? The Tent of Meeting was a holy place - without distractions so that Moshe was able to concentrate on the Divine. Outside the Tent, the Bnei Yisrael did not hear Hashem speak, even though Hashem's voice was very strong and without boundaries, because the environment they created for themselves did not allow their spiritual ears to listen to Hashem's voice. The Torah says "and you will return to Hashem your G-d and listen to His voice." When a person purifies his surroundings and attunes himself to Hashem's Will, then he can hear His voice that calls to him. (Adapted from Darchei HaMusar) "When any man from you brings a Korban to Hashem..." (1:2). It is regrettable that there is no proper translation for the word "Korban." The unfortunate use of the word "sacrifice" implies giving something up for the benefit of another, or of living without something of value_ideas that are diametrically opposed to the idea of a Korban. "Offering," that is also an inadequate expression for Korban, presupposes a wish or need for what is brought, on the part of the One to Whom it is brought, which is satisfied by the offering. One cannot get away from the idea of a gift or a present. The idea of a Korban is far from all this! The term is not used to mean gift; rather it refers to man's relationship to Hashem, and can only be understood from its root-meaning, "karev." Karev means to approach, to enter into a close relationship. This idea expresses positively the nature of a Korban as the attachment to a higher sphere of life, and that the person who brings the Korban is the one who has to find a personal meaning. The value of being close to Hashem should be the sole measure of one's own outlook on life and for estimating true happiness in life. This was the goal of a Korban. (Rabbi S.R. Hirsch) "When a man from [amidst] you brings a Korban to Hashem, of the cattle, of the herd, of the flock you shall bring your Korban" (1:2). Even people who have not fulfilled any Mitzvos and live a completely physical life are capable of bringing a Korban. This is one of the symbolisms in using an animal for a Korban. However, our Sages teach that from among the masses, only some of the people's Korbanos are acceptable. There are repentants who bring their Korban with great regret, showing full contrition for their mistake, and there are those who are not concerned about their past failures even while bringing their Korban. This second type is the one referred to by the Sages as not qualified to bring a Korban. When a person requests forgiveness, it should be with a full heart, in order for it to be completely accepted. Each person should bring forth his regret from his very consciousness and place it upon the Altar. (Sforno) "When any man from you brings a Korban to Hashem, of the cattle, of the herd, of the flock, all of you shall bring your Korban" (1:2). When a person sins, the spiritual level of the entire community deteriorates. Rabbi Shimon Bar Yochai compared the Jewish People to a boat filled with passengers. If one of the seafarers would start to drill a hole under his seat, his shipmates would surely restrain him. Despite his protests that he is drilling under only his own seat, and "mind your own business," they would ignore him because the water from _his hole_ would sink the entire ship. The converse, however, is also true. When a person who has sinned atones for his mistake, he elevates the whole community with him. The Torah suggests this idea by starting the verse in the singular, with the sinner atoning for his sin, and finishing in the plural, indicating that the entire nation has brought the Korban. We should view the entire world as balanced perfectly between good and evil. Any action we do can tip the scales of justice for the entire world. (Ta'am V'Da'as) ======================================================================== Haftorah: Isaiah 43:21-44:23 The Torah portion teaches actions that assist the Jewish People in making their task to sanctify life, and invite the Divine Presence. Therefore, each of these acts is called a Korban, "bringing closer." The Haftorah shows how Israel misunderstood the idea of the Korban. They viewed it in the heathen sense, as an "offering" brought as a means of compromising. What was meant to support morality became a factor for demoralization. The verse "I, I alone am He that blots out your transgressions for My own sake" (43:25), which is included in our Yom Kippur service, reminded the Jewish people that no Korban can be used to bargain with Hashem after a deliberate transgression -- His mercy alone allows atonement. Therefore, the Temple had to "fall" for a time until the Jewish People would realize the true nature of a Korban in comparison to a heathen sacrifice that they would see in their exile. Then, when the Jewish people heeded Hashem's word, "Return to Me," they saw fulfillment of the promise "that I have [already] redeemed you." (Rabbi S. R. Hirsch) ========================================================================= Ohr Somayach Institutions is proud to present a new list: THE WEEKLY DAF: Insights on the 7 pages of the Daf Yomi study. By Rav Weinbach, Dean, Ohr Somayach Institutions Issue #5 contains the essay "Learning to Do and to Teach," which discusses the difference between studying Torah and teaching Torah. This file is available from the following sources: o The Jerusalem1 Gopher under the heading "Religious Institutions" and the sub-heading "Ohr Somayach" o CompuServe Religion Forum, Judaism Library (2), filename YOMI5.TXT o Sent via E-Mail for those without access to one of the above. This service is available only through 17-MAR-94. Send your request to ohr@jer1.co.il To speed processing, set your subject to "YOMI5 Request" and do not include any other topics in your message. To subscribe, send the message "sub dafyomi {firstname} {lastname}" to: listproc@jer1.co.il The Daf Yomi study program is followed world-wide. To help you gain a deeper insight into the seven pages of study, Rav Weinbach will provide us with "nuggets" of his perceptive, and sometimes controversial, thoughts. ========================================================================= Spend this coming Summer in Israel for as little as $599 -> JLE Israel Summer Seminar '94 <- 6 weeks of study and touring (June 1 - July 17) for Jewish men between the ages of 19 and 30 with demonstrated academic achievment and a sincere motivation to explore their roots. Minimum scholarship price: $599 (for round trip ticket, room, board, tuition and tours) For information: o send E-Mail to Rabbi Zalman Corlin o from the U.S. call toll-free 800-431-2272 (212-344-2000) o Outside N. 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