ספר ויקרא
ויקרא
The Parsha starts with the word Va’yikra, the letter Alef is written smaller than the average letter. Many of the commentaries come to the same conclusion with this, using differing approaches. The conclusion is humility.
The Baal Haturim explains, when Moshe was writing the Torah from Hashem, he wanted to write "Va’yikar" - and Hashem appeared to Moshe, as opposed to "Va’yikra" that Hashem called him in a clear manner. Hashem then "told" Moshe to write it, but for his humility he could write it smaller than average.
Kli Yakar takes this as a lesson, "Alef" means to learn. Being small teaches us, Torah learning can only become complete by a person who is humble. The Medrash adds, we see from here, Moshe became who he was because of his humility.
Kli Yakar also takes an interesting thought from this. Alef, the first letter, is small; a sign, when teaching the small - children - start with Va’yikra.
The Baal Haturim explains, when Moshe was writing the Torah from Hashem, he wanted to write "Va’yikar" - and Hashem appeared to Moshe, as opposed to "Va’yikra" that Hashem called him in a clear manner. Hashem then "told" Moshe to write it, but for his humility he could write it smaller than average.
Kli Yakar takes this as a lesson, "Alef" means to learn. Being small teaches us, Torah learning can only become complete by a person who is humble. The Medrash adds, we see from here, Moshe became who he was because of his humility.
Kli Yakar also takes an interesting thought from this. Alef, the first letter, is small; a sign, when teaching the small - children - start with Va’yikra.
The book of Va'yikra begins, "Va'yikra el Moshe", 'And He called to Moshe'. Rashi explains, any discussion and instruction was preceded by a calling, a form of affection learned from the angels. R' Yechezkel Sarna offered an amazing observation: The mere fact of calling someone by their name is an expression of care. Just as the angels, expressing this relationship, called their 'neighbors' by their names. So too, we must call each other by their names to further express and fulfill loving our fellow man.
צו
Rav Shamshon Rafael Hirsh expounds on the concept of the Mishkan being taken apart every day and on the eighth day being constructed as a permanent structure. The seven days represented the 7 Mishkans and Batei Mikdash (5 Mishkans - Midbar, Gilgal, Shilo, Nov, and Givon, and 2 Batei Mikdash) which were only temporary. The eighth day, the permanent structure represents the third temple which will be permanent. May we merit to it's building in the near future. The way we were redeemed from Mitzrayim - Egypt - in Nissan, so to we should now be redeemed in Nissan.
One of the forms of a Korban Shlamim was a Todah- an expression of gratitude for a miraculous salvation. (7:12). This Korban is one of the few which had Chametz – leavened bread – in it. Sforno explains, the reason a person was in a dangerous situation that necessitate a miraculous salvation was because of the Evil Inclination – Yetzer Hara - who is often represented by yeast. Therefore, we include in this Korban leavened bread to represent this, but it is outweighed by the positive, represented three-fold by Matza. He adds, that because the point of this Korban is to express gratitude for his being saved and to publicize the miracle, the Korban includes a lot of bread so that he has to share it with other people, as it has to be eaten within a full day of its’ offering.
שמיני
At the time of the dedication of the Mishkan, Moshe tells Aharon to approach the Mishkan (9:7). Rashi explains, Aharon was embarrassed to approach the Mishkan, Moshe told him, why are you shy, for this you were chosen. R' Itzele Volozhiner expounded on Rashi's commentary. Moshe was telling Aharon, because of your humility and shyness in being so close to Hashem, you are deserving of being that close. His humility earned him the right to Kehunah - priestly hood.
Aharon and his sons prepare all of the offerings for the consecration of the Mishkan, but there is no fire to consume the offerings. Rashi (9:23) teaches us that upon seeing this, Aharon remorsefully tells Moshe because he had sinned he was thereby withholding Hashem’s presence from resting within the nation. Moshe then enters the Mishkan with Aharon and they beg for Hashem to bring a fire to the Mishkan, to which Hashem responds positively. R’ Yeruchem Levovitz taught a strong lesson from this story. Aharon could have easily blamed Hashem’s withholding on others, after having experienced the sin of the Golden Calf, Aharon couldn’t have been the greatest sinner. Yet, he took responsibility, assuming that he was the cause. The only way a person will grow when they experience a national tragedy is by assuming responsibility and acting on it. If they will always push the blame no one will change from the experience.
תזריע - מצורע
Parshas Tazria begins with discussing laws of purity within mankind. Rashi (12:2) mentions that post discussing the animal kingdom, we discuss mankind, similar to creation, Man was created last. R’ Moshe Shternbuch expresses, a person has to realize, only by utilizing their abilities and advantages is a person better than an animal.
The Torah teaches us that a male child should be circumcised on the eighth day (12:3). Why are we particular to wait for the eighth day? Yalkut Shimoni mentions that a child before his Bris should first experience a Shabbos. The Alter of Slabodka adds, we see the greatness of Shabbos. It elevates the child, and infuses him before his Bris.
The word Metzora is conjugation of the words Motzi Raah - one who distributes bad. Rabbi Avrohom Grodzhenski offered an amazing insight. There is a concept in the Talmud (Shabbos 127b), ‘If one judges someone else favorably, he is judged favorably'. Simply understood as, the judge is judged favorably. Rabbi Grodzhenski offers another approach. Being that we, as people, can affect the spiritual realms, it is referring to the one being judged. So too if one speaks negatively about someone else, he is causing there to be a negative outlook on that person.
אחרי מות - קדושים
Parshas Acharei Mos begins with Hashem reminding Moshe of the death of Aharon’s two sons, followed by a warning to Aharon to exercise caution when entering the Mishkan (16:1ff). Rashi explains the connection between these two points. When warning someone to be careful, if there is a clear proof of the devastation available, the warning is so much stronger. Although we get the above point, does Aharon have to be the example of this idea? Would we ever consider Aharon not listening? R’ Bernard Weinberger (Shemen HaTov) answers, after Aharon understood the high level his sons had attained, he may have considered following in their footsteps. Therefore, Hashem wanted to emphasize, Aharon’s job is to strive through living, not through death. His living can reach greater heights than his children’s death.
Hashem informs Aharon that the Kohain Gadol may enter the Kodesh HaKadashim – Holy of Holies on Yom Kippur and at no other time (16:2). One would think that the reason for this is because Yom Kippur is such a holy day, therefore he may go into such a holy area. Kli Yakar explains, to understand this law, we must first recognize who the Kohain Gadol is- he is a representative of the people. On his own merit he would never befit going to such a holy place. Yet, as a public representative, as long as his following isn’t perfect, he can’t be either. Therefore, on Yom Kippur, when all Jews are at their apex, standing angelically free of sin, without question, their representative can go to the holiest of places.
In Parshas Kedoshim (19:18) we are given the commandment of loving our neighbor like ourselves. The Talmud (Shabbos 31a) relates a story of a prospective convert approaching Hillel. He asks Hillel to teach him the Torah while he is on one foot. Hillel responded, 'That which you despise don't do to your friend, the rest of the Torah is only an explanation to this'. Chazon Ish expounded on Hillel's intent. Hillel was telling this person, if you have the ability to control yourself, as well as to take someone else's feelings into account then you are prepared to be subservient to Hashem.
אמור
The topic of holidays is juxtaposed to that of observing the reverence of the Korbanos. Rabeinu Ephraim explains, the holidays are tantamount to the Korbanos. The same respect and caution necessary for the Korbanos must be accorded to the holidays
In this week’s Parsha we are taught the Mitzvah of Sefiras Ha’omer- counting the days of the omer. Why do we count up (i.e. from one to forty-nine) and not down, as one would to an exciting event?
I have often heard an explanation given: the counting of the Omer isn’t just to pass the days; it is to utilize them for growth. Therefore, we count up, adding each day on to the one that preceded it.
I have often heard an explanation given: the counting of the Omer isn’t just to pass the days; it is to utilize them for growth. Therefore, we count up, adding each day on to the one that preceded it.
בהר בחוקתי
Parshas Behar begins with the Mitzvah of Shemitta (Sabbatical Year). The Torah introduces it by mentioning Mt. Sinai. What can we infer from this juxtaposition?
Chassam Sofer offers a beautiful understanding: Part of the commandment of Shemitta is the guarantee that during that year landowners have no need to fear of starvation. Being that no human being can guarantee this, this Mitzvah is a proof of the Divinity of the Torah that was given at Mt. Sinai.
Chassam Sofer offers a beautiful understanding: Part of the commandment of Shemitta is the guarantee that during that year landowners have no need to fear of starvation. Being that no human being can guarantee this, this Mitzvah is a proof of the Divinity of the Torah that was given at Mt. Sinai.
One of the laws mentioned in Parshas Behar is, land can’t be sold eternally (25:23). R’ Yerucham Levovitz taught, man has to live life within the realm of its reality. We don’t live forever! When a person wants to sell property for eternity, he is expressing his lack of importance for the time he has. Keeping this perspective in mind helps a person utilize each and every moment of their life.
The Parsha begins, “If you will follow my laws…and I will give you rains in the proper time and the land will give forth its produce” (26:3-4). The Alter of Slabodka expounded on the correlation here. Just as we can accept and understand the causal relationship between rain and the land giving produce, so too we should realize and understand that following in the laws of Hashem will cause the rains to come.