Vayikra

In Parshat Shemini, Aharon is commanded to bring as a sacrifice “a young calf as a sin offering” (Vayikra 9:2). Rashi explains that Hashem thereby informed Aharon that this was his atonement for the Golden Calf. Similarly, Chazal said that the red heifer was to atone for the Golden Calf (Midrash, Bamidbar Chukat 19:2).

At the end of the parasha, the Torah brings the following case: “If a person sins and acts deceitfully against Hashem, by denying his friend’s (claim) regarding an article that was deposited by him…” (Vayikra 5:21). The opening words of the pasuk imply that the sin is within the realm of “between man – and G-d.” However, the specific description is of a sin between man and man. Chazal sensed the seeming contradiction. We will bring Rabbi Akiva’s explanation in Midrash Halacha, cited by Rashi.

What do you mean that we need to drop a mitzvah? Drop it from what? And what does this question have to do with this week’s parshah?

On Yom Ha’atzmaut we celebrated the establishment of the State of Israel, which became a reality, to a great extent, by our miraculous success in the War of Independence. In Hebrew that war has a few names – including, Milchemet Hakomemiyut. The word komemiyut is a mila yechida’it – a word that is found only once in the Torah. In this case, it is found in our parasha: “I am Hashem who took you out from the Land of Egypt from being slaves, and I broke the staves of your yoke, and I led you komemiyut” (Vayikra 26:13). I refrained from translating the word, and for good reason. One of the ways commentators and translators know how to explain a word is by comparing it to its other appearances in Tanach, including some in which the meaning is clear by context. Since we cannot do that for komemiyut, we will use other methods: context in our pasuk, analyzing the root, along, of course, with looking at our classical commentators.

In explaining the mitzva of yovel, the Torah says that the Land will not be sold for eternity and finishes up that this is related to the concept that we are “foreigners and citizens with Me” (Vayikra 25:23). The connection to “with Me” appears to be as follows: If you treat Me like one who fully belongs, then you fully belong; if you treat Me as an outsider, you too will be like outsiders.

The first half of our parasha is dominated by the special laws that apply to the kohanim. The heart of these laws is summed up: “It shall be holy for you, for I am holy, I am Hashem who makes you holy” (Vayikra 21:8). This follows Parashat Kedoshim, where the entire nation is commanded to act in holiness since Hashem sanctified the entire nation (ibid. 19:2). Thus, the kohanim have an even higher level of sanctity and expectations for appropriate behavior than the rest of the holy nation.

The parasha begins with mention of the death of two of Aharon’s sons, Nadav and Avihu (Vayikra 10:2-6). Reams of paper have been used to analyze the cause of their death. We would like to add an insight as well.