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Torah Portion -
Vayikra
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Written by yehuda katz
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VAYIKRA
" And He called unto Mosha............................................................."(1:1)
The Torah doesn't inform us as to who called Mosha. It's clear that this calling was done by G-d. However, why was G-d some what hidden in regard to this particular calling? It should have stated, "And G-d called unto Mosha". I would like to propose the following original answer, Bezrat Hashem. The Torah is teaching us a very important lesson. We have a tradition based on Medrash Vayikra Rabba 7:3 (Please refer there for further details) that youngsters begin their Bible studies with the book of Leviticus (Vayikra).It is precisely for this reason the Torah is vague as to who is actually calling Mosha in verse 1:1 in order to arouse the curiosity of the small children to ask their teacher this very question, namely "Who is calling Mosha?". The teacher will, thereby, be forced to inform the children that it is G-d Almighty who created heaven and earth who is doing the calling. The children will be instructed in the foundations of Judaism from the very beginning of their studies.
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Torah Portion -
Vayikra
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Written by Rafi Jager
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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
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Torah Portion -
Vayikra
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Written by Yisroel Goodman
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[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
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Torah Portion -
Vayikra
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Written by yehuda katz
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"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.....
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Torah Portion -
Vayikra
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Written by d fine
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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.
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