Thursday, March 29, 2012

Posts so far for parshat Tzav


  1. Tzav sources -- further improved.
  2. Tzav in Tetzaveh --  Why does Rashi only analyze the word tzav here?
  3. YUTorah on Tzav


  1. Tzav sources, improved. For example, many more meforshei Rashi.
  2. YU Torah on parshat Tzav.
  3. Zehu midrasho -- a curious, lengthy insertion in parashat Tzav may shed light on a number of such insertions in one Rashi manuscript, and perhaps about this phrase in general.
  4. Shadal's theory about the Urim veTumim -- As a sort of alphabet oracle, similar to Chazal but slightly different.


  1. Tzav sources -- revamped.
  2. Should there be a petucha before Vayikra 7:22 or before Vayikra 7:28? part one and part two. I don't think I got around to part iii, about Or Torah...

  1. Tzav sources -- links by aliyah and perek to an online Mikraos Gedolos, and many meforshim on the parsha and haftara. Because of Pesach posts, probably will be all we have for tzav this year. See previous years, though.
  2. Does parshat Haazinu include a promise that Israel will enjoy forbidden fats? cross-listed from Haazinu. Based in part on an Ibn Ezra in Tzav, that Biblically, cheilev of non-korbanos is permitted.
  1. Was a Copper Vessel Purged and Rinsed With Water?
    • Or purged with something else (namely sand), and then rinsed with water, as Shadal suggests. This would have an impact on trup, Shadal suggests, and I illustrate with helpful trup charts. Then I defend the traditional cantillation, even assuming Shadal's semantic shift, making use of Wickes and his rules of cantillation based on part-of-speech tags as determiners of place of syntactic dichotomy.
  2. The definition of shok -- which is what one gives as a gift to the kohen from the shelamim. But what part is the shok on the cow. And relating to tznius, what is the shok on a person?
  1. Cross-listed from Behaalotecha: Why the repetition of Isha Kushit Lakach?
  2. and again: Why Was Miryam, and not Aharon, punished?
  1. Cross listed from parshas Chayyei Sarah: Why A Shalshelet?
    • In which we discuss the semantic and syntactic causes of the shalshelet, an extremely rare cantillation mark, which appears once in parshat Tzav, and only seven times overall in all of Tanach.
  • Human Sacrifice As Hell On Earth
    • The haftara mentions Gei Ben Hinnom, which was a place for child sacrifice to the idol Molech, where the child was passed between the fires (and perhaps burned). This name, Gei Hinnom, is the word for Hell, and thus it was hell on earth. Unlike some other religion(s), Judaism does not relish child sacrifice.
to be continued...

Wednesday, March 28, 2012

Pesach picture

YUTorah on parashat Tzav

Audio Shiurim on Tzav
Rabbi Elchanan Adler: Annointing Aharon and his Sons
Rabbi Yitzchok Cohen: Chisaron Kis 
Rabbi Dovid Ebner: The Importance of Sacrifice
Rabbi Ally Ehrman: Emptying The Piggy Bank For A Mitzva 
Rabbi Barry Gelman: Was Moshe Jealous of Aharon? 
Rabbi David Hirsch: Zrizus Miyad U'ldoros 
Rabbi Akiva Koenigsberg: Torah Temimah: The Third Pyre on the Mizbe'ach
Rabbi Aryeh Lebowitz: Hakaras Hatov: Public and Personal
Rabbi Hershel Schachter: The Importance of Learning about Korbanos 
Rabbi Avi Schneider: Do You Have the Time?
Rabbi Baruch Simon: The Importance of Zerizus
Mrs. Shira Smiles: Fire of Pensiveness and Passion
Rabbi Reuven Spolter: Purim, Bacon, Matzah Balls and Jewish Survival
Rabbi Yehuda Susman: Why was everyone gathered during the Shivat Yemei Miluim?
Rabbi Yaacov Thaler: Hakoras HaTov and the Korban Todah 
Rabbi Moshe Tzvi Weinberg: Demanding the Geulah
Rabbi Eliezer Zwickler: No Need For A Mediator 

Articles on Tzav
Rabbi Beinish Ginsburg: Korban Shelamim, Day by Day
Rabbi Ozer Glickman: A Serious Matter
Rabbi Shmuel Goldin: Manifest Destiny?
Rabbi Meir Goldwicht: The Purpose of Terumat HaDeshen
Rabbi Avraham Gordimer: Sanctification of the Kohanim
Rabbi Maury Grebenau: Terumas haDeshen: Batting Clean Up
Rabbi Josh Hoffman: Hidden Expenses
Rabbi David Horwitz: The Qorban Todah: Philosophical Perspectives
Rabbis Stanley Wagner and Israel Drazin: Targum Onkelos and the Halakhah: Another Look
Rabbi Ari Kahn: No Hesitation
Rabbi Avigdor Nebenzahl: The Korban Todah and Sippur Yetziat Mitzrayim

Rabbi Jeremy Wieder: Laining for Parshat Tzav
See all shiurim on YUTorah for Parshat Tzav
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Tuesday, March 27, 2012

Tzav sources -- 2012 edition

by aliyah
rishon (6:1)
sheni (6:12)
shlishi (7:11)
revii (8:1)
chamishi (8:14)
shishi (8:22)
shevii (8:30)
maftir (8:33)

by perek
perek 6 ; perek 7 ; perek 8

Judaica Press Rashi in English and Hebrew (France, 1040 - 1105) -- ואני לא באתי אלא לפשוטו של מקרא ולאגדה המיישבת דברי המקרא, דבר דבור על אופניו
Shadal (1800-1865) -- see Wikipedia entry:
  1. In plain text  here , though not encoding some of the trup and nikkud, and omitting certain references to non-Jewish scholars.
  2. In Google book form    here , but with all that was omitted above. Also, with Shadal's Italian translation of the Chumash text.
  3. Mishtadel, an earlier and shorter commentary
  4. In determining the correct girsa of Targum Onkelos, Ohev Ger
Daat -- with Rashi, Ramban, Seforno, Ibn Ezra, Rashbam, Rabbenu Bachya, Midrash Rabba, Tanchuma+, Lekach Tov, Yalkut Shimoni, Gilyonot.
Gilyonot Nechama Leibovitz (Hebrew-- see Wikipedia
Rav Yonasan Eibeshitz (1690-1764) -- see Wikipedia entry:
  1. Tiferes Yehonasan -- not until Tazria 
  2. Chasdei Yehonasan -- not until Shemini  -- chiddushim and pilpulim on midrashim, Toras Kohanim, Sifrei, and Rashi al haTorah. With supercommentary of R' Yaakov Goldshlag.
  3. Toldos Yitzchak Acharon, repeated from Rav Yonasan Eibeshitz -- not until Shemini 
  4. Divrei Yehonasan -- discussing halacha and aggada together, interpreting difficult midrashim
  5. Nefesh Yehonasan -- commentary on midrashim and pilpulim + Tanchuma, and suygot in Shas connected to each parsha.
  6. Midrash Yehonasan -- on difficult midrashim

Tzav in Tetzaveh

Summary: Why does Rashi only analyze the word tzav here?

Post: The very first Rashi in parashat Tzav analyzes the word tzav:

2. Command Aaron and his sons, saying, This is the law of the burnt offering: That is the burnt offering which burns on the altar all night until morning, and the fire of the altar shall burn with it.ב. צַו אֶת אַהֲרֹן וְאֶת בָּנָיו לֵאמֹר זֹאת תּוֹרַת הָעֹלָה הִוא הָעֹלָה עַל מוֹקְדָה עַל הַמִּזְבֵּחַ כָּל הַלַּיְלָה עַד הַבֹּקֶר וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד בּוֹ:
Command Aaron: Heb. צַו. The expression צַו always denotes urging [to promptly and meticulously fulfill a particular commandment] for the present and also for future generations. Rabbi Simeon taught: Scripture especially needs to urge [people to fulfill commandments,] where monetary loss is involved. — [Torath Kohanim 6:1]צו את אהרן: אין צו אלא לשון זרוז מיד ולדורות. אמר ר' שמעון ביותר צריך הכתוב לזרז במקום שיש בו חסרון כיס:

Yet, the root of tzav also appears in the word tetzaveh, a word which also has a parasha named after it. And parashat Tetzaveh is earlier, in sefer Shemot:

20. And you shall command the children of Israel, and they shall take to you pure olive oil, crushed for lighting, to kindle the lamps continually.כ. וְאַתָּה תְּצַוֶּה אֶת בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד:

And there, Rashi does not say אין צו אלא לשון זרוז מיד ולדורות. Why the difference? Furthermore, if we wish to step up where Rashi was silent, how shall we explain the tzav in the word tezaveh over there?

This is a question posed by Siftei Chachamim on parashat Tzav:

"Rashi explains in the gemara that it means hurried and zealous. And if you say, why did Rashi not explain this above upon the verse in parashat Tetzaveh? And there is to say that the ziruz [there in Tetzaveh] comes because one needs extra skill to let it shrivel at the top of the olive tree and  to crush it with a machteshet so that it should be without dregs."

In terms of why Rashi did not explain this on parashat Tetzaveh, I think this is pretty straightforward. Rashi does not innovate his own midrashim. And here, he is simply channeling Toras Kohanim, otherwise known as the Sifra. The Sifra is only on Sefer Vayikra, and so does not comment on the pasuk in parashat Tetzaveh, which is in sefer Shemot. But Rashi will not innovate, and moving the derasha to another context would be innovating a new derasha from scratch.

It is entirely possible that the midrashic authors cited in Sifra would say something similar on parashat Tetzeveh. And then the zirus could even be about monetary loss, for this involves a donation. Or perhaps not, and tzav in its short form is targeted, rather than the root as found in any form.

Monday, March 26, 2012

The Chacham's desire to learn Greek wisdom

Summary: And that is why he wants to learn all Torah -- so that he may then study Greek wisdom. However, the response to this is אין מפטירין אחר הפסח אפיקומן.

Post: The Chasam Sofer writes, commenting on the Haggadah shel Pesach:

What does the wise son say? {Devarim 6:20}

כ  כִּי-יִשְׁאָלְךָ בִנְךָ מָחָר, לֵאמֹר:  מָה הָעֵדֹת, וְהַחֻקִּים וְהַמִּשְׁפָּטִים, אֲשֶׁר צִוָּה ה אֱלֹהֵינוּ, אֶתְכֶם.20 When thy son asketh thee in time to come, saying: 'What mean the testimonies, and the statutes, and the ordinances, which the LORD our God hath commanded you?

Thus, the Chacham is requesting that he learn with him the laws of the Torah, in order that after that he shall be exempt {? יפטר -- note this word} and learn Greek wisdom and the other wisdoms. See the commentary of Rashi on the verse of {Devarim 32:47

47. For it is not an empty thing for you, for it is your life, and through this thing, you will lengthen your days upon the land to which you are crossing over the Jordan, to possess it."מז. כִּי לֹא דָבָר רֵק הוּא מִכֶּם כִּי הוּא חַיֵּיכֶם וּבַדָּבָר הַזֶּה תַּאֲרִיכוּ יָמִים עַל הָאֲדָמָה אֲשֶׁר אַתֶּם עֹבְרִים אֶת הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ:


That a person should not say 'I have learn Torah. I shall now learn other realms of wisdom. Rather, {Yehoshua 1:8}

ח  לֹא-יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ, וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה, לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת, כְּכָל-הַכָּתוּב בּוֹ:  כִּי-אָז תַּצְלִיחַ אֶת-דְּרָכֶךָ, וְאָז תַּשְׂכִּיל.8 This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy ways prosperous, and then thou shalt have good success.

And see in parashat Vaeschanan in the answer to the wise son, and you will see that this answer alludes to  the idea that we should engage in Torah all the days, and not leave off of it {נפטר ממנה} even. And this is the answer of the maggid {of the Haggadah}: אין מפטירין אחר הפסח אפיקומן, that he should keep the taste of the {korban} Pesach in his mouth always."

 To provide a bit of background, see Menachot daf 99b:
 שאל בן דמה בן אחותו של ר' ישמעאל את ר' ישמעאל כגון אני שלמדתי כל התורה כולה מהו ללמוד חכמת יונית קרא עליו המקרא הזה לא ימוש ספר התורה הזה מפיך והגית בו יומם ולילה צא ובדוק שעה שאינה לא מן היום ולא מן הלילה ולמוד בה חכמת יונית ופליגא דר' שמואל בר נחמני דאמר ר' שמואל בר נחמני א"ר יונתן פסוק זה אינו לא חובה ולא מצוה אלא ברכה 
"Ben Dama the nephew of Rabbi Yishmael asked Rabbi Yishmael: Someone like me, who has learned the whole Torah - is it permissible to learn Greek wisdom? He responded: … 'You should meditate on it (Torah) day and night' (Yehoshua 1). Go and see if you can find a time that is neither day nor night, and then learn Greek wisdom! This opinion conflicts with that of Rabbi Shmuel bar Nachmani ... Rabbi Yonatan says: This verse is not an obligation or a commandment, but rather a blessing." 
So we see the idea of being allowed to study Greek wisdom if one has learned the entirety of Torah.

Perhaps we can randomly associate this with something I heard in Rabbi Dr. Shnayer Leiman's shiur the other day: The classic picture of the chacham in many Haggados was actually an image of Herodotus {Update: My error. The chacham Herodotus was actually an earlier depiction, not shown here}:

It makes sense, then, that the chacham would desire to study Greek wisdom. For a discussion of what "Greek wisdom" is, see this post on the Seforim blog.

Friday, March 23, 2012

posts so far for parashat Vayikra


1. YUTorah on parashat Vayikra.

2. Vayikra sources.

3. Why won't Ibn Caspi discuss parashat VayikraHere is an interesting one. Ibn Caspi excuses himself from explaining parashat Vayikra; indeed, all the way until Acharei Mot, for a very interesting reason

4. The derasha that blind people are not valid witnesses -- Found in the Tur, with a basis and derasha in Tosefta Shevuos.


  1. Vayikra sources,  further improved. For example, many more meforshei Rashi.
  2. Rashi on *Adam* Ki Yakriv -- Considering the intent of this Rashi, and midrash.
  3. YU Torah on Vayikra, and Purim
  4. What is meant by leimor in Vayikra 1:1? Zehu midrasho --  Further, does Rashi intend this as peshat or derash?
  5. The sweet stench of burning feathers --  and how it might relate torei'ach nicho'ach. From parashat Vayikra.  

  1. Vayikra sources -- revamped, with more than 100 meforshim on the parasha and the haftara.
  2. From where did Hashem call Moshe? Rashbam vs. trup -- Rabbi Yehuda Leib Spira contrasts Rashbam with the trup, as to whether Hashem called to Moshe outside the Ohel Moed. I am not convinced that this would bother Rashbam, though.
  3. Is the Samaritan spelling of Yimatzei (with an aleph) correct? Do Chazal have the same? Chizkuni on Vayikra, while masiach lefi tumo, mentions that ימצא is spelled with an א, and notes how Chazal derive something from it. Our masoretic text meanwhile has ימצה. But the Samaritan text has it with an aleph! This variation in spelling of an em hakeriah is much more innocuous than the possibility of having lost an entire word in the masoretic text, discussed in parashat Vayakhel. There is even more to this, which I hope to follow up upon in a subsequent post.
  4. And as a follow up to the above, Do Chazal have the Samaritan spelling of YimatzeiIn this second part, I consider how the Chizkuni on parashat Vayikra stacks up against various gemaras in Zevachim, and against differing girsaot of various gemaras in Zevachim.
  5. A review of Unlocking the Torah Text on sefer Vayikra.

  1. Vayikra sources -- links by aliyah and perek to an online Mikraos Gedolos, and many meforshim on the parsha and haftara.
  2. The small aleph as an indicator of Moshe's loss of gedulah. I ruminate on Rav Yonasan Eibeshutz's novel interpretation of the small aleph of Vayikra. See also the discussions of this feature from previous years.
  3. The role of korbanot, al pi Shadal -- why bring korbanot? what are their purpose? is Shadal reading his own rationalism into the pesukim? And in the comment section, Mississipi Fred MacDowell takes on that question at greater length.
  4. Baal HaTurim, Gematriot in parshat Vayikra, and cow and sheep gaits -- an analysis of Baal HaTurim at the beginning of parshat Vayikra. What are his motivations?
  5. A short question about the leaven in the Mincha offering. What about chametz that naturally occurs, as opposed to via a leavening agent?
  6. The trup on min habeheima, and what is has to do with the relationship between the olah of animals and of birds. Based on Ibn Ezra, Ramban, and finally, Shadal. Ramban's parsing appears to be against the trup. This is also discussed in the third post in the 2008 section, but this is in more detail.
  1. Shadal's theory about the small aleph in Vayikra, based on duplication of letters.
  2. Bris melach -- Arab princes even today (in the days of Shadal) made covenants by eating together bread with salt. And Milgrom discusses a Neo-Babylonian letter.
  3. In Shadal's Vikuach, he discusses how Ramban's reading of a pasuk "if you offer from the animals {as opposed to birds}, then you shall offer from the herd or the flock" is against the trup, since the etnachta would have to be placed earlier. Perhaps in 2009 or 2010 I will have time to expand upon this. Thus, Ramban did not feel bound be trup in giving his perush.
  • Moshe's Name. (This was an elaboration of an earlier post on parshat Shemot: The Derivation of Moshe's Name) -- Both of these consider the merits of an Egyptian etymology of Moshe's name, and argue that a Hebrew etymology is better for several reasons.
  • Rendering Halachic Decisions Before One's Teacher -- A post based on Daf Yomi Eruvin, but crossing into Vayikra and Shemini. According to one midrash, Nadav and Avihu were punished for rendering a halachic decision before their teacher. The derasha is on the words אֲשֶׁר לֹא צִוָּה אֹתָם, that they were not explicitly commanded this. They derived it from a pasuk in Vayikra 1:7:

    • ז וְנָתְנוּ בְּנֵי אַהֲרֹן הַכֹּהֵן, אֵשׁ--עַל-הַמִּזְבֵּחַ; וְעָרְכוּ עֵצִים, עַל-הָאֵשׁ.
      7 And the sons of Aaron the priest shall put fire upon the altar, and lay wood in order upon the fire.
to be continued...

Thursday, March 22, 2012

The derasha that blind people are not valid witnesses

Summary: Found in the Tur, with a basis and derasha in Tosefta Shevuos.

Post: In parashat Vayikra, in Vayikra 5:1:

1. If a person sins, whereby he accepts an oath, and he is a witness [to some matter] by seeing or knowing [it], yet he does not testify, he shall bear his transgression;א. וְנֶפֶשׁ כִּי תֶחֱטָא וְשָׁמְעָה קוֹל אָלָה וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם לוֹא יַגִּיד וְנָשָׂא עֲוֹנוֹ:

In Torat HaTur, he cites the following Tur:

The Tur in Choshen Mishpat siman 35 writes: "A blind man in invalid, though he recognizes the voice and the people, and directs his testimony, the Torah invalidates him, for it is written וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע."

Though one might interpret this as "he is a witness, either by seeing it or by knowing it in some other way", it seems like the midrash here understands this pasuk otherwise. How? Is it simply ignoring the word אוֹ? Is it employing selective citation, to sever off  אוֹ יָדָע? Maybe not. We can simply say that the Torah states וְהוּא עֵד, and such an eid needs to be capable of knowledge via direct sight or some other method. And since sight is not one of the two options for the blind, they are not within the realm of valid witnesses. Peshat and derash both work here in tandem.

As discussed in footnote 258 on the page (see image above):
"In Torah Temima, os 18, he shows that this din is explicit in the Tosefta in Shevuos perek 3, [the very last brayta in the perek]:
ג,ו  והוא עד הכשר לעדות (ויקרא ה) ושמעה להוציא את החרש.  או ראה להוציא את הסומא או ידע להוציא את השוטה אם לא יגיד ונשא את עונו להוציא את האלם. 
[where it excludes, based on phrases throughout this verse, the deaf, blind, imbeciles, and mute.]
And it is confounding according to this what the Kesef Mishneh [=Rav Yosef Karo] wrote at the end of the second perek of hilchos eidus [in the Rambam], that he wrote 'where is this derasha found?', and behold, it is an explicit Tosefta.
And see Pischei Teshuva, seif katan 7, who precedes him in pointing out this source in the aforementioned Tosefta."
I don't think that it is so astonishing. It was not necessarily the case (can we establish this one way or the other based on citations?) that Rav Yosef Karo had access to the Tosefta on every masechet.

Why won't Ibn Caspi discuss parashat Vayikra?

Here is an interesting one. Ibn Caspi excuses himself from explaining parashat Vayikra; indeed, all the way until Acharei Mot, for a very interesting reason:
He writes:
"I've already informed you in this commentary of mine many times, as well as in the sefer hasod and sefer hamashal that my strong purpose is choosing everywhere the brief. Therefore, since I have seen this parasha and many of those [parshiyot] which follow it encircling the details of the zevachim and the karbonot, which was written by Moshe Rabbenu in his sefer compelled and against his will, for there is no desire to Hashem in olot and zevachim [see Tehillim 51:18], but rather this was compelled by the practice of all the nations in that time which brought them to this. And it is enough in that which is found in the commentary of Rashi as well as in the commentary of Ibn Ezra. Therefore I leave this parasha alone, as well as parashat tzav, and vayhi bayom hashemini. I will abandon as well commentary on parshiyot which come to discuss ritual impurity and purity which are not [presently] practiced, and will be satisfied in them with the commentaries of the predecessors, in parashat Tazria and in torat HaMetzora. And I will abandon as well the parasha of Acharei Mot, specifically in that which discusses a few of the korbanot, but I will discuss that which is there in the statutes regarding forbidden relations."
In his other sefer, Tiras Kesef, he also begs off, but does not list this specific anti-korban reason. See here. Perhaps more on this later. See Ramban citing and rejecting the Rambam, as to the purpose of the korbanos.

Vayikra sources -- 2012 edition

by aliyah
rishon (1:1)
sheni (1:14), missing
shelishi (2:7)
revii (3:1)
chamishi (4:1)
shishi (4:27)
shevii (5:11)
maftir (5:24)
haftara (Yeshaya 43:21), with Malbim, Ibn Ezra

by perek
perek 1 ; perek 2 ; perek 3 ; perek 4 ; perek 5

Judaica Press Rashi in English  and Hebrew (France, 1040 - 1105) -- ואני לא באתי אלא לפשוטו של מקרא ולאגדה המיישבת דברי המקרא, דבר דבור על אופניו
Shadal (1800-1865) -- see Wikipedia entry:
  1. In plain text here, though not encoding some of the trup and nikkud, and omitting certain references to non-Jewish scholars.
  2. In Google book form   here , but with all that was omitted above. Also, with Shadal's Italian translation of the Chumash text.
  3. Mishtadel, an earlier and shorter commentary
  4. In determining the correct girsa of Targum Onkelos, Ohev Ger

Daat -- with Rashi, Ramban, Seforno, Ibn Ezra, Rashbam, Rabbenu Bachya, Midrash Rabba, Tanchuma+, Lekach Tov, Yalkut Shimoni, Gilyonot.
Gilyonot Nechama Leibovitz (Hebrew-- see Wikipedia

Tuesday, March 20, 2012

YUTorah on parashat Vayikra

Audio Shiurim on Vayikra
Rabbi Elchanan Adler: Chronology of Shivat Yemei Hamiluim 
Rabbi Hanan Balk: Vayikar or Vayikra: Two Philosophies of Life 
Rabbi Eli Belizon: Chatas Lo Leshma
Rabbi Asher Brander: A Loving Call 
Rabbi Chaim Brovender: To Whom Did God Call? 
Rabbi Yitzchok Cohen: Amalek and Safek 
Rabbi Solomon Drillman: The Uniqueness of Moshe Rabbeinu 
Rabbi Ally Ehrman: He'emanti Ki Adaber 
Rabbi Joel Finkelstein: The Book of Perfection 
Rabbi Beinish Ginsburg: Rav S.R. Hirsch on the Mishkan and Korbonos 
Rabbi Meir Goldwicht: Korbanos as the Key to Defeating Amalek 
Rabbi Shalom Hammer: Sacrifice and Dedication 
Rabbi Jesse Horn: The difference between the Karbonos in Parshas Vayikrah and Tzav 
Rabbi Yisroel Kaminetsky: Why We Bring Korbanot 
Rabbi Eliakim Koenigsberg: Mitzvos on a Higher Level 
Rabbi Akiva Koenigsberg: Torah Temimah: Spending Money to Fulfill Oaths
Rabbi Aryeh Lebowitz: Religious Decapitation
Rabbi Menachem Leibtag: Between Kedusha, Tumah and Shechina in Sefer Vayikra 
Rabbi Zvi Romm: The Folly of Avoda Zara 
Rabbi Michael Rosensweig: Korban Olah as the Paradigmatic Korban 
Rabbi Yonason Sacks: L'Shma by Korbanos
Mrs Ilana Saks: The Meaning of Sacrifice 
Rabbi Hershel Schachter: The differences between kodshim kalim and kodshei kodshim
Rabbi Avi Schneider: Worth the Sacrifice 
Rabbi Baruch Simon: Becoming "Adam" in Tfilah and with Chaverim 
Rabbi Aaron Soloveichik: The Purpose of Korbanos 
Rabbi Joseph B. Soloveitchik: The Connection Between the Parshiyos and Haftoros in Sefer Vayikra 
Rabbi Reuven Spolter: Sin, Sacrifices, and Modern Life 
Rabbi Moshe Taragin: Small Letters & Big Love 
Rabbi Michael Taubes: Swearing To Observe Mitzvos 
Rabbi Yaacov Thaler: The Importance of Talmud Torah 
Rabbi Shmuel Wagner: What is the greatness of Korbanos? 
Rabbi Moshe Tzvi Weinberg: A Jew Must Never Lose Hope
Rabbi Mordechai Willig: Humility and Living Up to Your Potential 
Rabbi Andi Yudin: Korban & Kiruv
Rabbi Eliezer Zwickler: Learning from the First Korbanos 

Articles on Vayikra
Rabbi Shmuel Goldin: Confronting Korbanot
Rabbi Avraham Gordimer: Private Avodah
Rabbi Dovid Gottlieb: Appreciating the Importance of Vayikra
Rabbi Maury Grebenau: The Symbolism of Chometz: Matza, Hold the Honey
Rabbi Josh Hoffman: Go with the Flow
Rabbi David Horwitz: The Structure of the Laws of Sacrifice
Rabbis Stanley Wagner and Israel Drazin: Beginning Vayikra
Rabbi Ari Kahn: Making Space for Holiness
Rabbi Ephraim Meth: The Crime of Ignorance
Rabbi Avigdor Nebenzahl: Why does Hashem need our Korbanos?

Rabbi Jeremy Wieder: Laining for Parshat Vayikra
See all shiurim on YUTorah for Parshat Vayikra
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