The Baal Haturim explains that if one were to read the word (Vayikra) without the alef (the first work in thisd weeks parsha whos last letter is written small) it would say "vayekar - and He happened upon". This would imply that Hashem appeared to Moshe out of chance, without any particular love or affinity for him, as if he had merely stumbled upon Moshe in the mishkan. The Torah uses that same term when Hashem appears to Bilam, (Numbers 23:16). To distinguish Moshe from Bilam, Hashem wanted to use the more endearing word "vayikra" to describe His calling to Moshe, for it suggests a greater love and purpose, consistent with the high regard in which Hashem held him. However Moshe, in his monumental humility, was uncomfortable copying the word "vayikra" as Hashem had dictated it, and he wanted to leave off
[For those who never heard about the genius Rav Michael Dov Weissmandel, who pioneered in equai-distant intervals in the Torah]: The first posuk in this sidra is totally astonishing. How do you start a new chumash with "and he called to Moshe" and afterward explain that "he" is HaShem! "And Hashem called to Moshe" is the standard way to begin a verse, and certainly at the start of a new sefer!
However, by doing it this strange way, the chumash opened with a beautiful code
"He (priest) shall split it-with its feathers- he need not sever it.................................................." (Vayikra 1:17)
When a person feels inclined to give an offering to G-d,he may do so with the "Olah" sacrifice. If the person is poor, he may bring a dove as a sacrifice. This dove was offered on the alter with its feathers........Rashi comments that eventhough the smell of burning feathers is offensive,this poor mans sacrifice still adorns the alter and is accepted by G-d...........(please refer to Rashi) We can ,Bezrat Hashem, learn a very unique and uplifting lesson from this poor mans dove "olah" sacrifice as follows:
Every person feels some doubt at times in regard to their spiritual growth.......Some people might feel that they are somewhat unable to reach great spiritual heights as compared to the many great sages and Rabbis.....
Olah, Olah, Olah Olah
The Chizkuni (1:3) points out that the first korban to be mentioned is the olah. Why is this? He answers that it is simply because the olah is the best korban - first on the grid is normally reserved for the best. In what way is the olah the best korban? For it is completely offered up to HaShem - we don’t eat any of it (unlike other korbanos) - signifying a complete hisbatlus (self-nullification/deference) to HaShem.
Rav Shimshon Refoel Hirsch comments that, as with many Torah words we have translated into other languages, the word korban has fallen prey to a nefarious mistranslation. We tend to translate the word korban as ‘sacrifice,’ implying some form of negative, depressive cutting away of ourselves. There is some truth to this idea, but only inasmuch as that korbanos serve to remove the yetzer hara and animalistic, base side which take us away from who we really are (see Sefer HaChinuch mitzvah 95). Thus, the Sforno (1:2) explains that the words adam ki yakriv mi’kem can/should be read to mean that in offering korbanos, we are to have the requisite humility in cutting away part of our lower selves and our ego. But this is not all that a korban is. The correct translation, says Rav Hirsch, is that korban comes from the word karev, meaning to come close. Thus, the true meaning of the word (and thus its essence) ‘korban’ is that it brings us closer to HaShem. Yes, sometimes we might have to hold ourselves back from doing things we should not do, as well as doing away with the lower parts of our personalities, but the ultimate aim and goal is becoming close to HaShem. It is perhaps symptomatic of many people’s unfavourable outlook on mitzvos that we have managed to turn a positive and joyous religious concept into having connotations of negativity and bother.
From a linguistic perspective, the removal of even one letter from a word in Lashon Hakodesh will alter the meaning of that word. The first word of this week’s Parasha, which is Vayikra, with an Aleph as the last letter of the word, translates into ‘And He called (to Moshe).’
Rashi says that the language of calling precedes every statement, and every saying and every command. He makes a distinction between Vayikar and Vayikra – the emphasis on the inclusion of an Aleph – one is used to connote affection; it is the language of endearment and implies a friendly calling whilst the other (Vayikar) is used when Hashem appeared to Bilaam and implies a chance or forced
Of all the karbanos introduced in this week's parsha, the only one that does not require the sacrifice of an animal is the karban mincha, an offering of flour mixed with oil and incense brought as a low-cost alternative to the more impressive bullock or fowl offerings. Yet, when the Torah describes the people who bring each of the various offerings to the Temple, the only one singled out and identified as being a "nefesh - soul" is the person who brings the lowly korban mincha (Leviticus 2:1). The Talmud (Tractate Menachot 104b) elaborates: "Why is the korban mincha distinguished in that its bearer is termed a 'nefesh' (soul)? Hashem declares: 'Who generally brings a korban mincha? The poor man. I will consider his act as if he sacrificed his entire soul.'"
It can be assumed that to one who is impoverished, the act of parting with fine flour which he might otherwise eat to silence his hunger is an even greater act of sacrifice than that of the rich man giving up an expensive animal. To the pauper, the flour is more than a large chunk of his possessions. It
Our sages teach us in Pirkei Avot (Ethics of Our Fathers 1:2) that the world continues to exist on the merits of Torah study, avodah, and acts of kindness. Avodah means the offerings of the Temple, but nowadays it is substituted by our daily prayers. The reasons behind the korbanot will grant us a perspective into the underlying reasons for why we pray, and the potential that our prayers have.
The Rambam, explains that the Jewish people had a desire to worship animals, since that is what they saw the nations surrounding them do. For example, the Egyptians worshipped sheep. Therefore, Hashem commanded us to offer animals to Him, for He is the One to be served and not animals. According to the Rambam, the power of our prayers produces the same effect as the korbanot once did. Just as
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