Daily Chumash & Rashi Parshas Vayikra – Rishon: The Mitzvah of Karbanos (Sunday, 26th Adar)

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Parshas Vayikra

Pesukim:111 [Siman: דעואל]

Haftorah: Yeshayahu 43:21-44:23

 Number of Mitzvos:

There are a total of Sixteen Mitzvos in Parshas Vayikra; Eleven positive commands and Five negative commands. The following are the commands in the chronological order that they are brought in the Parsha.

 

A. Positive:

1. Mitzvah 115/Positive 48: To offer the Olah sacrifice according to its detailed laws.

2. Mitzvah 116/Positive 49: To offer the Mincha offering according to its detailed laws.

3. Mitzvah 119/Positive 50: To salt all the offerings.

4. Mitzvah 120/Positive 51: For the Beis Din to bring a Karban Chatas in case of a mistaken ruling involving Kareis.

5. Mitzvah 121/Positive 52: For an individual to bring a Karban Chatas in case of a mistaken transgression involving Kareis.

6. Mitzvah 122/Positive 53: To testify in court regarding matters one has witnessed that carry criminal or civil liability.

7. Mitzvah 123/Positive 54: To bring a Karban Olah Veyoreid for certain sins, which include swearing falsely, Shavuos Haeidus, and entering the Temple while impure.

8. Mitzvah 127/Positive 55: For one who benefited from Hekdish [i.e. Meilah] to pay for the benefit plus an additional 1/5th, to the Temple.

9. Mitzvah 128/Positive 56: To bring an Asham Taluy if one performed an act of questionable transgression that involves a negative command that contains Kareis.

10. Mitzvah 129/Positive 57: To bring a Karban Asham for certain sins [i.e. Asham Vadaiy], including stealing, sinfully swearing, Meila, and other sins.

11. Mitzvah 130/Positive 58: To return a stolen object to its rightful owner.

 B. Negative:

1. Mitzvah 117/Negative 68: Not to offer honey or Chametz onto the altar.

2. Mitzvah 118/Negative 69: Not to bring offerings without salt.

3. Mitzvah 124/Negative 70: Not to separate [behead[1]] the bird Chatas offering.

4. Mitzvah 125/Negative 71: Not to place oil on the Mincha sin offering.

5. Mitzvah 126/Negative 72: Not to place frankincense on the Mincha sin offering.

 Rishon

  1. The Mitzvah of Karbanos:
  • Hashem called to Moshe from the Ohel Moed and commanded him to relate to the Jewish people the laws involving the sacrifices. These laws relate to the following topics:
  • The type of animal to bring as a sacrifice: A man who desires to bring a Karban to Hashem, is to bring it from the domestic animal, whether from cattle or sheep.

  1. The cow Olah offering:
  • If one brings an Olah offering from cattle, it is to be a perfect male. It is to be offered at the opening of the Ohel Moed.
  • Semicha: One is to rest his hand on the head of the Olah, and it will be an appeasement for him, to bring him atonement.
  • Offering the animal: Once slaughtered, the Kohanim are to offer the blood of the animal onto the altar.
  • The Olah must be skinned and dismembered. The Kohanim are to light a fire on the altar and set up the wood. They are to arrange the limbs on the altar. The intestines and feet are washed and offered on the altar. All of the parts of the Olah are offered to Hashem.

  1. The sheep and goat Olah offering:
  • If one brings an Olah offering from flock, it is to be brought from sheep, or goats, it is to be an unblemished male animal.
  • It is to be slaughtered in the northern part of the altar in front of Hashem.
  • The Kohanim are to offer the blood around the altar.
  • The Olah must be dismembered.
  • The Kohanim are to light a fire on the altar and set up the wood. They are to arrange the limbs on the altar. The intestines and feet are washed and offered on the altar. All of the parts of the Olah are offered to Hashem. It is a pleasant smell for Hashem.

[1] Rambam Maaseh Hakarbanos 7/6

 

📘 Rashi Q&A — Vayikra 1:1–13

 

1:1 — God’s Call to Moses

Q1. What does “וַיִּקְרָא אֶל־מֹשֶׁה” teach about God’s communication with Moses?

A: Every Divine communication to Moses—speaking, saying, or commanding—was preceded by a call, an expression of affection.

 

Q2. How is this “call” similar to the angels’ speech?

A: Like the angels who “call to one another” with affection.

 

Q3. How did God address prophets of the nations?

A: In a manner of chance and impurity, as with Balaam (“וַיִּקָּר”).

 

Q4. Who heard the Divine call?

A: Only Moses; the Israelites did not hear it.

 

Q5. Why were there section breaks in the Torah?

A: To give Moses time to reflect between subjects—how much more so between human teachers and students.

 

Q6. What does “אֵלָיו” exclude?

A: It excludes Aaron from hearing the Divine voice directly.

 

Q7. What do the 13 limiting expressions teach?

A: That certain communications were addressed only to Moses, who then conveyed them to Aaron.

Q8. Did Israel hear even the sound of the call?

A: No; “קוֹל אֵלָיו” teaches that only Moses heard it.

 

Q9. Why did the voice stop at the Tent of Meeting?

A: Not because it was weak—it was miraculously restrained at the Tent’s boundary.

 

Q10. What does “לֵאמֹר” indicate here?

A: Moses was told to convey inspiring words to Israel, or to report back whether they accepted God’s words.

 

1:2 — Voluntary Offerings

Q11. What does “אָדָם כִּי־יַקְרִיב” indicate?

A: The passage concerns voluntary offerings.

 

Q12. Why does the Torah say “אָדָם” (man)?

A: To teach that offerings may not be stolen, just as Adam owned everything.

 

Q13. What animals are included by “הַבְּהֵמָה”?

A: Only cattle and flock, excluding wild animals.

 

Q14. What does “מִן־הַבְּהֵמָה” exclude?

A: An animal involved in bestiality.

 

Q15. What does “מִן־הַבָּקָר” exclude?

A: An animal worshiped as an idol.

 

Q16. What does “מִן־הַצֹּאן” exclude?

A: An animal designated for idolatry.

 

Q17. What does the added “וּמִן־הַצֹּאן” exclude?

A: An animal that fatally gored a person.

 

Q18. What further exclusion is learned later from “מִן הַבָּקָר”?

A: An animal with a fatal defect.

 

Q19. What does the plural “תַּקְרִיבוּ” teach?

A: Partnership offerings are permitted.

 

Q20. What does the repetition of “קָרְבַּנְכֶם” teach?

A: A communal voluntary ascent‑offering may be brought (the “dessert of the Altar”).

 

1:3 — The Cattle Ascent‑Offering

Q21. Why must the offering be “זָכָר” (male)?

A: Females are excluded; repetition excludes indeterminate or hermaphroditic animals.

 

Q22. What does “תָּמִים” mean?

A: Unblemished.

 

Q23. Why is “יַקְרִיב” stated twice?

A: To teach laws of mix‑ups between ascent‑offerings and non‑consecrated animals.

 

Q24. What does “יַקְרִיבֶנּוּ” add?

A: The court compels fulfillment of a vowed offering.

 

Q25. How is compulsion reconciled with “לִרְצֹנוֹ” (willingly)?

A: They pressure him until he says “I am willing.”

 

Q26. What is learned from “לִפְנֵי ה’ וְסָמַךְ”?

A: Leaning is not done at private altars.

 

1:4 — Leaning and Atonement

Q27. What is included by repeating “עֹלָה”?

A: Obligatory ascent‑offerings and flock ascent‑offerings require leaning.

 

Q28. What is excluded by “הָעֹלָה”?

A: Bird ascent‑offerings do not require leaning.

 

Q29. For what does the ascent‑offering atone?

A: For neglect of positive commandments, or violations rectifiable by a positive act.

 

1:5 — Slaughter and Blood Service

Q30. What does “וְשָׁחַט… וְהִקְרִיבוּ הַכֹּהֲנִים” teach?

A: Slaughter is valid by a non‑priest; priestly service begins at receiving the blood.

 

Q31. What does “וְהִקְרִיבוּ” include?

A: Both receiving and conveying the blood must be done by priests.

 

Q32. Why say “בְּנֵי אַהֲרֹן הַכֹּהֲנִים”?

A: To exclude disqualified priests (חללים).

 

Q33. Why is “דָּם” repeated?

A: To include cases of mixed bloods (same or different offerings), with limits learned elsewhere.

 

Q34. How is “סָבִיב” (encircling) fulfilled?

A: Two applications visible on four sides of the Altar.

 

Q35. Where is the blood dashed?

A: Below the red line, toward the corners, from the Courtyard floor.

 

 

Q36. What does “אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד” exclude?

A: Service when the Tent is dismantled.

 

1:6 — Skinning and Cutting

Q37. Why repeat “הָעֹלָה” here?

A: All ascent‑offerings require skinning and cutting.

 

Q38. What does “לִנְתָחֶיהָ” mean?

A: Into its designated sections, not smaller pieces.

 

1:7 — Fire on the Altar

Q39. Why bring human fire if heavenly fire descends?

A: It remains an obligation to add ordinary fire.

 

Q40. What does “בְּנֵי אַהֲרֹן הַכֹּהֵן” teach?

A: The High Priest’s service is valid only in his full vestments.

 

1:8 — Arranging the Pieces

Q41. What does “בְּנֵי אַהֲרֹן הַכֹּהֲנִים” teach here?

A: A regular priest’s service is valid only in his four garments.

 

Q42. Why mention the head explicitly?

A: It was severed at slaughter and not skinned.

 

Q43. Why mention the fat (פָּדֶר)?

A: To cover the place of slaughter, presenting it with dignity.

 

Q44. What does “אֲשֶׁר עַל־הַמִּזְבֵּחַ” teach?

A: Wood must not protrude beyond the woodpile.

 

1:9 — Burning the Offering

Q45. What does “עֹלָה” indicate in intent?

A: Burn it as an ascent‑offering.

 

Q46. What does “אִשֶּׁה” denote?

A: Fire‑consumed offering.

 

Q47. What does “נִיחוֹחַ” mean?

A: God’s pleasure that His will was fulfilled.

 

1:10 — From the Flock

Q48. Why is there a section break here?

A: To give Moses time to reflect between passages.

 

Q49. What do the three “מִן” exclusions teach?

A: Exclude animals that are old, sick, or malodorous.

1:11 — North Side Slaughter

Q50. What does “עַל יֶרֶךְ הַמִּזְבֵּחַ” mean?

A: On the side of the Altar.

 

Q51. Does the north‑side requirement apply to private altars?

A: No.

 

1:12–13 — Completion of the Flock Offering

Q52. Why repeat arranging head and fat?

A: To apply the same procedures as for cattle offerings.

 

Q53. What is done to the innards and legs?

A: They are washed with water.

 

Q54. How is it offered finally?

A: Burned entirely as an ascent‑offering, a fire‑offering pleasing to God.

About The Author

Rabbi Yaakov Goldstein is a 6th generation descendent of the famous Chief Rabbi of Izhmir, Rav Yehoshua Avraham Krispin, who authored a number of Sefarim, and was a colleague of Rav Chaim Falagi, and father in-law of the Pesach Hadvir. He currently lives with his wife Shayna, and twelve children K”H, in Tzfas, Israel. Rabbi Goldstein received Semicha from Rabbi Schneur Zalman Labkowski of the Tomchei Temimim headquarters in 2005 and served as a chaplain in the Lotar/Kalatz and K9 unit of the IDF from years 2005-2008. He is also a certified Shochet, and has performed Hashgacha work in slaughterhouses. Rabbi Goldstein is the director of Shulchanaruchharav.com, the world’s leading web-based Halacha database, and is the director of the Home Study Semicha Program, a self-study web-based Semicha program. He is a prolific author of over 50 Sefarim studied by a wide range of readers throughout the world, which is used regularly in Semicha programs around the globe. He is a world renowned Posek, answering questions to a web-based market, and serves as a local Posek, Rav, and Lecturer, in the Tzemach Tzedek community Shul in Tzefas, Israel. His many classes can be heard both from his website, Vimeo and YouTube channel. Students can join live to classes given in the Tzemach Tzedek Shul, through the “בית חבד צפת Chabad Tsfat” YouTube channel.

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