The Torah Portion of "Vayikra - HaChodesh"
Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l
L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l
L'ilui Neshamat Michael Ben Nachman z"l
L'ilui Neshamat Zehava Bat Shlomo z"l
L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l
L'ilui Neshamat Esther Bat Natan z"l
L'ilui Neshamat Shlomo Ben Chaim z"l
L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata
L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava
L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther
L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava
L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha
L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl
L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut
L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah
L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital
L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha
L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel
L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther
L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther
L'refuat Hanefesh V'l'refuat Haguf L'Simcha Alice Allegra Bat Miriam
L'refuat Hanefesh V'lrefuat Haguf L'Nachum Natan Ben Chana and
L'refuat Hanefesh V'l'refuat Haguf L'Kol Am Yisrael V'l'geulah Hashleima Bekarov
"Vayikra el Moshe..." (in English: "And He called to Moshe") (Vayikra 1:1)
The word "Vayikra" (in English: "And He called") is written with a small letter Aleph at the end of the word. And it is written in the Ba'al HaTurim that the reason was because Moshe Rabeinu wanted that it should be written "Vayikar el Moshe" (in English: "And He chanced upon Moshe"), similarly to how it was written regarding Bilaam [in Bamidbar (23:4), "Vayikar Elokim el Bilaam" which in English is translated as: "And G-d chanced upon Bilaam"]. For the Holy One Blessed Be He revealed Himself to Bilaam only as if by chance, and Moshe Rabeinu in his great humility didn't want it to be written "Vayikra", "And He called", which has the implication that He appeared to Moshe always (but that it should be written "Vayikar" - "And He chanced", without the letter Aleph at the end of the word). And the Holy One Blessed Be He said to also write the Aleph, and Moshe because of his great humility, responded again that it should not be written unless it is smaller than the other letter "Alephs" that are written in the Torah, and he wrote it small. And in the commentary of the R"osh on the Torah, it is written that Moshe said before the Holy One Blessed Be He, please, I have a request from You, that You should do something so that the generations to come will recognize and know that it is difficult for me this "Calling". The Holy One Blessed Be He said, I will make the "Aleph" small, because you have made yourself small (because of Moshe's great
humility).
Why is it customary for young children to begin their learning with the Torah Portion of Vayikra?
The Kli Yakar brings in the name of the Midrash, the reason that the young children begin their learning with the Torah Portion of Vayikra, is because the Book of Vayikra speaks about the topic of Korbanot (sacrifices). Just like Korbanot are pure, so too are the Tinokot Shel Beit Rabban (young children who are learning in the house of their Rebbes) pure. And this is hinted at by the small letter Aleph (at the end of the word Vayikra), to hint that the little ones should begin their learning here. And also, the letter Aleph is the first of all the letters in the Hebrew alphabet, and from this letter they start in the beginning. Another reason which the Kli Yakar wrote, is because the letter Aleph is linguistically related to the Hebrew word a'alephecha (in English: "I will teach you") as in the verse "V'a'ALEPHecha Chachma" which means in English: "And I will teach you wisdom" (Iyov (33:33). This is to hint that learning will not be effective except for someone who makes himself small, that is to say, that he isn't conceited. And also Moshe merited that the Holy One Blessed Be He revealed Himself to him, because he made himself small and fled from being a dominating person, as he said "I am not a man of words" (Shemot 4:10).
"And He called to Moshe..." (Vayikra 1:1)
Rashi says that this (the use of the term "calling") is a language of love, the language which the angels of service use, as it is said "And one (angel) will call to the other and say" (Yeshayahu 6:3). It can be asked, what kind of a proof is this, that since the angels of service use the term "calling" that this is a language of love? But the explanation is, as the Chatam Sofer says: behold the verse "And one (angel) will call to the other" is translated (to Aramaic) in the Tirgum Yonatan by "And they receive one from another". And on the face of things, what is the connection between a language of "receiving" to a language of "calling"? But we see that by means of the angel calling to the angel who is smaller than he is, the smaller angel is given additional strength so that he can sanctify Hashem and say "Holy holy holy..." (Yeshayahu 6:3). And we thus find that the "calling" of the angels causes "receiving". And that is why the Torah specifies also regarding the speech of Hashem to Moshe the language of "calling", to teach us that by means of this "calling", Moshe was given additional strength to receive the flow of prophesy and holiness, and if so, it's simple that this is a language of love.
"A man if he offers from you an offering to Hashem" (Vayikra 1:2)
The Holy books write that there is a hint here, that if a man wants to bring himself close to the Divine service of Hashem, he needs to negate all of his identity, to submit himself to Hashem entirely, and to negate his "I", his ego. And that is the intention of saying "A man if he offers 'from you'"; that is to say, if he is prepared to sacrifice "from you", his identity, then he is worthy to be an offering to Hashem.
"A man if he offers from you an offering to Hashem, from the cattle" (Vayikra 1:2)
The Holy Alshich wrote, that the main point of the service of bringing an offering to Hashem is, that he should think in his heart, that according strict justice, it would be appropriate to have done to himself that which is done to the cattle, to burn his limbs and dash his blood on the altar, G-d forbid, because of the sins which he has committed. And it is only because of the great mercy and kindness of Hashem, that the animal has exchanged places with the man. And this is the intention of saying "A man if he offers from you", that is, the man needs to offer himself, but the sacrifice to Hashem is from the cattle, since the animal is in place of him.
"...from the animals -- from the cattle and from the flocks... (Vayikra 1:2)
Rashi says, one might be able to think wild animals are also included; to teach otherwise the Torah says "cattle and flocks". In the book "Eidut B'yosef" it is brought in the name of the Gaon Rav Ziskind M'Rotenberg z"l that behold, the early scholars found three reasons why we don't bring sacrifices from wild animals: 1) The Holy One Blessed Be He said not to bother you to go out to forests. The explanation of this is that domestic animals are found amongst people but wild animals are found only in forests and places which are distant so that the hand of man cannot easily obtain them. 2) Hashem requests the pursued and the domestic animals are always pursued by the wild animals that want to tear them apart. 3) The wild animal has pride and a conceited spirit, but the domestic animal is humble and its spirit is as low as the earth, and the Holy One Blessed Be He hates pride and a conceited spirit. According to this, in the future to come, when it will be as it is written (Yeshayahu 11:7) "A lion like cattle will eat straw together in one trough and a small lad will lead them", it will be found then that wild animals will be easy to obtain, and also there will be peace between the domestic animal and the wild animal so the domestic animal will no longer be pursued. Thus, it will only because of the third reason, a conceited spirit (that we would bring only domestic animals for an offering). And this is the explanation of the verse in Tehillim (51:19), "The offerings to G-d are a broken spirit", that the sacrifices are only from domestic animals who have a broken spirit. And it is thereby demonstrated that "a broken and humble heart, G-d, You will not despise" (Tehillim 51:19). But if you will say that this is not important but rather the first two reasons given above, on this the verse says "Do good as You see fit to Tzion...Then You will desire the sacrifices of righteousness" (Tehillim 51:20-21). That is to say, that then in the future to come, there will not be domestic animals who are pursued and also wild animals will be easily obtained, but even so, only "bulls will then be offered on Your altar" (Tehillim 51:21). And it is thereby demonstrated that the main reason is because "a broken heart You will not despise". (Tehillim 51:21).
"...to the entrance of the Tent of Meeting he shall bring it, in accordance with his will..." (Vayikra 1:3)
The Torah hints to us, that when a person brings a sacrificial offering to Hashem, it's possible that he might have a thought that he has already reached perfection and rectified everything, and has arrived at very highly elevated state. Therefore the Torah says "to the entrance of the tent of meeting..." -- he needs to know that he is still standing at the entrance, at the beginning of serving Hashem, and is still far from perfection. And also it is brought in the Gemara, someone who has a broken heart, is regarded in the holy texts as if he has brought all of the sacrificial offerings, as it says "the sacrifices to G-d are a broken spirit..." (Tehillim 51:19). The main point of bringing a sacrificial offering is that one's heart should be broken within him, as he thinks to himself about far away he is from serving the Creator. In addition, the continuation of the verse states "in accordance with his will" (Vayikra 1:3); this shows us that the most important aspect of bringing a sacrificial offering is that one should bring his will closer to the true service of Hashem.
"...and he shall perform Melika (in English: pinching off its head) ..." (Vayikra 1:15)
It is written in the Sefer HaChinuch, what is the reason that when an "olah" (burnt-offering) of a bird is brought, they perform Melika (pinching off its head), and not like the rest of the sacrificial offerings which require Shechita (ritual slaughtering)? The reason is that the children of Israel are compared to a dove, and the children of Israel are referred to in the Torah as a stiff-necked (i.e. stubborn) people. Therefore they perform Melika (pinching off the bird's head), which entails cutting at the neck, to hint that it is necessary to remove the stiff-necked stubbornness from the children of Israel (who are symbolized by the dove). In addition, there are those who explain that the reason that an "olah" (burnt-offering) of a bird is Kosher even if it has a defect, is because it is written about the children of Israel "He perceived no iniquity in Yaakov" (Bamidbar 23:21) -- the Holy One Blessed Be He disregards the lacks and defects of the children of Israel. And therefore, also the dove whom the children of Israel are compared to, is Kosher even if it has a defect. Only if it has a great defect, such as if it is lacking a limb, is it considered invalid.
"...for any leaven, nor any honey, you shall not burn of it an offering made by fire to Hashem" (Vayikra 2:11)
The Baal HaTurim says the reason for this is that leaven is symbolic of the Evil Inclination, and therefore the verse also warns about honey to hint to us that the Evil Inclination seems as sweet to a person as honey.
Why are the Chatat (sin offering), the Asham (guilt offering), and also the Minchah (meal offering) considered to be Kodshei Kodashim (the most holy kinds of offerings)?
The Abarbanel wrote that the reason that the Chatat (sin offering) and Asham (guilt offering) are considered to be the most holy kinds of offerings, is that they come from a man who wants to repent and return to Hashem. And that is very dear to Hashem, and therefore they are entirely holy to Hashem. And also, the Minchah (meal offering) is an offering made by a poor person, who has a lowly soul, and also he is very dear to Hashem, and therefore his offering is considered to be one of the most holy kinds of offerings.
The Torah Portion of HaChodesh:
The reason for this reading is to sanctify and declare the month of Nissan, because of the importance of this month, for so it is written in the Torah: "This month will be to you the head of the months; it is the first for you of the months of the year". (Shemot 12:2) It is the head of the months and of the festivals. (Practically speaking, this is not the actual sanctification of the month but rather just an addition of holiness.)
Another reason for this reading: to announce to the people that Passover is coming soon, so that they should prepare themselves to come up to Jerusalem for the festival. The Mitzvah of coming up to Jerusalem for Passover is more stringent than for the the other festivals, because of the "Korban Pesach" (Passover offering), which is a positive commandment that has the punishment of
Korait (cutting off) if not fulfilled. And they established that they would announce about this on Shabbat, which is a day on which many people would be gathered together in the synagogues, and this announcement would therefore become widely publicized.
10 Crowns that were taken by Rosh Chodesh Nissan:
1) The first for the act of creation
2) The first for the princes; the princes began to bring sacrificial offerings
3) The first for the priests (the Kohanim); the priests began to do their service
4) The first for the service; the sacrifices of the community began to be offered
5) The first for the coming down of fire upon the sacrificial altar
6) The first for eating of the holy offerings, according to their statutory laws
7) The first for the indwelling of the Divine Presence
8) The first time for the Kohanim to bless the people of Israel
9) The first time when it became forbidden to offer sacrifices on Bamot, so that they would be offered only in the Mishkan
10) The first of the months of the year
On Rosh Chodesh Nissan, Moshe blessed Israel, May it be His will that the Divine Presence will dwell in the acts of your hands.
It is customary from Rosh Chodesh Nissan until the 13th of the month to say each day the Torah verses about one of the princes from the dedication of the sacrificial altar. On the the first day, we begin with "Vayihi Biyom Kalot Moshe"; on the 12th day we complete the Torah portion of Naso; and on the 13th day we say the Torah portion of Baaloticha until "Et Hamenorah". (A Kohen or Levi should not say the Yehi Ratzon.) (from Mishna Berura, Siman 429)
The Torah Portion of "Vayikra" has 111 verses. There are 11 positive commandments and 5 negative commandments.
Three Torah Scrolls are taken out: 1) for the weekly Torah portion 2) the reading for Rosh Chodesh 3) for the Torah Portion of "Bo", from "Vyomar Hashem... HaChodesh Hazeh Lachem" until "Tochlu Matzot". The Haftorah is "Kol HaAm HaAretz" (Yechezkel 45)
The 16 Mitzvot in the Torah Portion of Vayikra are as follows:
1. The positive commandment, the act of bringing an Olah (elevation offering). (Vayikra 1:3)2. The positive commandment, the act of bringing a Minchah (meal offering) (Vayikra 2:1)
3. The negative commandment, to not burn honey or yeast on the altar (Vayikra 2:11)
4. The negative commandment, to not bring any offering without salt (Vayikra 2:13)
5. The positive commandment, to bring salt with every offering (Vayikra 2:13)
6. The positive commandment, that the Sanhedrin Beit Din must bring an offering when it rules in error (Vayikra 4:13)
7. The positive commandment, that an individual must bring a sin offering if he inadvertently violated certain prohibitions (Vayikra 4:27)
8. The positive commandment, to give testimony as a witness (Vayikra 5:1)
9. The positive commandment, to bring a korban oleh v'yored (variable type of elevation offering) (Vayika 5:1)
10. The negative commandment, to not sever the head of a bird brought as a sin offering (Vayikra 5:5)
11. The negative commandment, to not put olive oil on a meal offering brought as a Chatat (sin offering) (Vayikra 5:11)
12. The negative commandment, to not put frankincense on a meal offering brought as a Chatat (sin offering) (Vayikra 5:11)
13. The positive commandment, that one who profaned property must make restitution plus add one fifth of the value, in addition to bringing an Asham (guilt offering) (Vayikra 5:16)
14. The positive commandment, to bring an Asham Tolui (conditional guilt offering) if one is not sure whether he violated a particular kind of prohibition or not (Vayikra 5:17)
15. The positive commandment, to bring an Asham Vadai (guilt offering) when guilt is ascertained (Vayikra 5:21)
16. The positive commandment, that a thief must return that which he stole or its equivalent value (Vayikra 5:23)
We say Borchi Nafshi
In Nissan we were redeemed, and in Nissan we are to be redeemed in the future.
May you all have a light-filled and happy Shabbat.
Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
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