Parshah: Vayikra, "Leviticus, Sacrifices, and Dialectic"

Perhaps one of the more controversial aspects of the Torah is the karbanot - the sacrificial cult. Rambam champions a rationalistic approach very in vogue with most moderns. On the other hand, Ramban has a multi-level approach that includes a massive dose of spiritual symbolism very popular with Mystics.

Rav Shimshon Rephael Hirsch embraced this symbolic approach in his own commentary and modernized it according to the sensibilities of the 19th Century. The Ritva defends Rambam from attacks by Ramban. This is most fascinating because Ritva was the key student of Ramban's most famous student. He goes on to show that Rambam was not as "anti-sacrifice" as he appears to be at first glance.

Thus the dialectic is thus:

• Thesis: Torah/Ramban pro-sacrifice
• Antithesis: Prophets/Rambam questioning the sacrificial cult
• Synthesis: Ritva answering Rambam's attacks.

This fascinating overview is culled from the opening article by the late, great, Nechama Leibowitz OBM On Vayikra. I highly recommend this give and take as she cites original sources. Note: This Ritva is in the further study section.

Shalom, RRW

P. Vayiqra - The Torah on Infallibility

In Hamishi of Vayiqra we see three cases of sin/error:

A. A Kohein Gadol who sins/errs.
B. The entire congregation -or as per Hazal the Sanhedrin - but perhaps BOTH understandings apply.
C. A Nassi.

In Sh'mini, Moshe apparently renders an incorrect hora'h and is corrected by his brother Aharon.
Who - I.E. what individual - in Judaism is infallible?

Shalom,
RRW

Parsha: Vayikra, "Catholic Israel"

"When the entire congregation errs..." (Leviticus 4:13), Hazal equates the following :

• "The entire congregation errs" ==> The Sanhedrin errs.

Now, In the absence of any Sanhedrin it makes sense to go back to the original text. It now follows  to imply the converse:

• The Sanhedrin ==> The entire Congregation of Israel.

---------------------
Illustration:
The United States' of America's Congress, or the Canadian Parliament represent all of the the people. In the absence of such a representative body, then all of the people represent themselves.

Shalom,
RRW

Vayikra: Progression and Regression

Originally published 3/14/08, 12:23 PM, Eastern Daylight Time.

From the archives of Nishma's Online Library , we have chosen an article that relates to the week's parsha, both to direct you to this dvar Torah but also for the purposes of initiating some discussion.

This week's parsha is Vayikra. The topic is the movement of ethics, specifically are we becoming more or less ethical? Rambam contends that sacrifices were an allowance to past weaknesses in the human being and it is better to worship God without animal sacrifices. Ramban strongly disagrees. If sacrifices were ordained at Sinai, they are part of the perfect Torah. Is there any possible reconciliation for these divergent opinions

We invite you to look at an article on this topic here.
http://www.nishma.org/articles/insight/spark5754-19.htm

P. Vayiqra - Two Mussar Maxims from Torah T'mimah

Here are two tweets giving us Mussar on the parshah from the Torah Temimah.

"@NishmaTweet: P. Vayiqra 1:1 Mussar 1 TT [1] don't enter pi'tom. Announce yourself first. Good etiquette, good psychology."

"@NishmaTweet: P. Vayiqra 1:1 Mussar 2 TT [2] don't talk or address someone w/o getting their approval first also Good etiquette & good psychology."

Thus, we see some Midrash Halachah offering us practical ethical behaviour:
Don't startle people by entering abruptly.
Don't talk or preach to people w/o asking their permission first.
Be considerate - and use wisdom when doing so.

Shavua Tov,
Shalom,
RRW

P. Vayiqra - Lirtzono, Kofin Oto ad she'omer "Rotzeh Ani"

Originally published 3/11/11, 2:10 pm.

See Vayiqra 1:3
Rashi D"H "Yaqriv Oto"
Torah T'mimah #25,26
Quoting -
• Arachin 21a
• Qiddushin 50a
• Rambam MT Hil. Geirushin 2:20

People wonder where the Rambam got the notion of coercing a Get - when Halachah requires that a Get must be given of one's one free will.
One can follow the bouncing ball from Qorbanot that shows that we can coerce an offering which must also be of one's own free will.

The Rambam provides a caveat. One must be an otherwise Observant Jew who resists doing the proper thing. This would not work with a complete rebel or - as the Rambam himself notes - that Judaism does not require this act.
Interestingly, the Moznayim Touger edition cites neither of the 2 Talmudic passages above

Shalom,
RRW

P. Vayiqra - Shemen for M'nachot and the Mystery of the Pach Shemen

Originally published 3/11/11, 10:22 am.

See Vayiqra 2:1 and Rashi

Rashi asks -
Q: Why is "Shemen" said twice?
A: Because the 2nd & 3rd drops are kosher for m'nachot unlike the shemen for the m'norah which may come only from the first drop.

Now using this we can understand and answer the Question -
Why would the Kohein Gadol seal a "pach shemen"?
A. Because he needed to set aside M'norah oil away from M'nachot oil.
Mystery solved!  Unless the 2 oils appear differently to the naked eye.

Shalom,
RRW

P. Vayiqra - "Qorbon"

Originally published 3/10/11, 8:58 pm.

Here is some trivia to contemplate...

In which Books of Tanach can the term "Qorbon" [in its many forms] be found; as opposed to using terms like Zevach, etc.?

Credit for this insight goes to R Sacha Pecaric who has translated the Humash into Polish wherein he discussed this curious phenomenon.
Zhinkuyen Pan Rabbin Sacha.

Hint: consult a good robust Concordance. See if a pattern emerges

Shalom,
RRW