Friday, March 15, 2013

Parsha Vayikra, Stories, Pessach

As we start Sefer Vayikra let me remind you that for those who get my posts direct, if the Drasha does not arrive close to Shabbos Israel time then check

Prayers for Men: Eliezer David HaCohain ben Naomi, Asher ben Esther Malka, Avraham ben Devorah, Zvi Yechezkel ben Leah, Chaim Zev ben Faige Tova, Naphtali Moshe ben Tziporah, Shalom Charles ben Gracia, Yoel ben Esther, Zev ben Rachel, Binum Benyamin Tuvia ben Chana Friedel, Yehonatan ben Malka, Aaron ben Sara Chana, Aharon ben Miriam,

Women: Karen Neshama bas Esther Ruth, Chaya Melecha Rachel bas Baila Alta, Rachel bas Chana, Hodaya Nirit bas Mazel, Rivka bas Idit, Kayla Rus bas Chaya Rachel, Tsvia Simcha bas Devorah Yachad, Sara Merkava bas Elisheva, Adina bas Sara, Esther bas Tziporah, Miriam bas Irene Taita Malka, Esther Georgette bas Mesuda,

Parsha Vayikra

Back this time for an introduction to Sefer Vayikra which is alternately called Toras Cohain due to the main duties of a Cohain: B’H
“Parshas Vayikra”
(Lev 1:1-5:26)

The animal sacrifice is the act by which we are taught the idea of subordination of nature to the Creator. The sacrificed beast, the wood to feed the flame on the altar and the salt which accompanies every sacrifice symbolize the animal, plant and mineral realms, everything converges with the aim of serving the Al-mighty and only exists for this purpose.

Furthermore, the animal sacrifice replaces the sacrifice of man himself. The person who offers the sacrifice must picture the sacrifice of the animal part of him, of his brute instinctive will, and nullify it before the Almighty’s will. In this way, we can arrive at desiring only what is agreeable to G-d. Ultimately our wishes will not aspire to anything but His will.

Only with such a disposition of mind can we assimilate the substance of the Commandments. Otherwise, how is it possible, for example, to fulfill the precept of “do not covet”? How can one control jealousy or covetousness? The answer is that the prohibition of stealing must be so self-evident, so deeply felt by us, that we could not come to steal even in thought by a covetous desire. Attaining this spiritual level is tantamount to the sacrifice of our animal nature. We identify ourselves with G-d’s will and we only act in accordance with it.

Sacrifice is acceptable only if it comes from a person dedicated to his brothers as well as to G-d. But he who is self-centered and aims at always taking for himself and giving nothing to others is unable to fulfill the essential condition of a sacrifice, which symbolizes the total offering of his being. His offering cannot be a sincere one and is therefore of no value.

This is the difference between the person with spiritual aspirations and the person whose motivations are only materialistic. By definition, the material world is the world of the limitations, of dualism, of discord, and contradictions. He who bases his life on the values of that world is fatally limited and always lacking something. He thinks that what he is lacking is possessed by his brother, and he seeks his satisfaction at the expense of others.

In the spiritual realm, on the other hand, unity and perfection govern. No chaos here in the realm. Unlimited riches are available to all without competition, without interference of opposite interests. Raised above the limitations of materialism, man can devote himself entirely to the Eternal and receive infinite treasures as reward.
Sources: Rabbi Abraham Ibn Ezra, M. Hassan.

Pray for the peace of Israel, Yaffa

Are Sacrifices, our Korbanos, necessary today?

The Rambam is of the opinion that in the future only a Korban Pessach will be necessary in commemoration of us becoming a nation and leaving Mitzrayim. I know that psychologically and elsewise mankind has matured but yet I wonder if this will be the case. It is more than the Korban is in place of us for a first fruit offering (Bikurim) is not in place of a man but the love of G-D for giving us our crops. The Omer is it really redundant? I just read or hear daily of the swamps and swamps of hundreds of millions of Locusts which must have passed a billion at the time of this writing and the need to spray to save our crops. So I see no reason for giving thanks with our crops to HASHEM and Teruma to the Cohanim and Maaser to the Leviim. I am convinced that their jobs will change to that of educators and instructors to the nation and perhaps more than just religious instruction but also technological and scientific instruction and advisors in many projects.

The Burnt Offering or Korban Olah is prescribed in the Torah as long as an accidental Kares sin with a Korban Chatas (Sin Offering), Korban Assham (Guilt Offering) or suspected Assham and I see no reason to do away with them in the future as people at least at this time turn on or off lights on Shabbos, carry things accidently on Shabbos, accidently gather things or write two letters or erase either forgetting that it is Shabbos or that it is forbidden on Shabbos, people lose their tempers and accidently swear, etc. and the nature of human beings have not changed. People go through dangerous situations in their lives or cross the sea or desert and could still offer up a Thanksgiving, Korban Todah. As for the Korban Chaggiga also symbolized by the egg at our Pessach Seder it is added enjoyment for the Chag and I see no reason to cancel it. The Bechor and Maaser of animals with modern farming methods we get around it today with a Cohain as a partner and perhaps this will be unnecessary considering that there are animal gifts to Cohanim from each Korban. What we have lost is the division of 24 Cohain families today and so turns could be melted out by areas or by a different method. The Challah dough or bread for the Cohanim would still be applicable as part of their salaries for their various jobs.

Even the division of tasks of a Cohain in the Mikdash could be distributed via computer so as not to do it by the standard lots anymore.  (Example: Aaron HaCohain slaughters the sacrifice now. Aharon HaCohain slaughters the next, etc. Tomer gathers and perhaps sprinkles the blood followed by Shlomo, etc. Also don’t worry Liab HaCohain will get his turn.)  

1:1 And the LORD called unto Moses, and spoke unto him out of the tent of meeting, saying:

Rashi perhaps writes the longest section on this Pasuk. He has a lot of Chiddushim which he explains here: And He called to Moses: Every [time God communicated with Moses, whether it was represented by the expression] וַיְדַבֵּר, “And He spoke,” or וַיֹּאמֶר; “and He said,” or וַיְצַו, “and He commanded,” it was always preceded by [God] calling [to Moses by name] (Torath Kohanim 1:2-3). [קְרִיאָה] is an expression of affection, the [same] expression employed by the ministering angels [when addressing each other], as it says, “And one called (וְקָרָא) to the other…” (Isa. 6:3). To the prophets of the nations of the world, however, He revealed Himself through expressions denoting coincidence and impurity, as the verse says, “and God happened to [meet] (וַיִּקָּר) Balaam” (Num. 23:4). - [Bamidbar Rabbah 52:5] [The expression וַיִּקָּר has the meaning of a coincidental happening, and also alludes to impurity. [See Deut. 23:11, regarding the expression מִקְרֵה לַיְלָה.] And He called to Moses: The [Divine] voice emanated and reached Moses’ ears, while all [the rest] of Israel did not hear it. One might think that for each new section [representing a new topic], there was also [such] a call. Scripture, therefore, states, “and [the Lord] spoke (וַיְדַבֵּר) [to him],” [denoting that] only for speech, [i.e., when God “spoke” to Moses, or “said” to him, or “commanded” him,] was there a call, but not at the subsections. [For when these expressions are employed, they demarcate the beginning of major sections, i.e., when God first called to Moses and then proceeded with the prophecy at hand, unlike the beginning of each separate subsection, when God simply continued His communication to Moses without “calling” him anew. Now, if each subsection in the Torah does not represent a new beckoning from God to Moses, ushering in a new prophecy, then] what is the purpose of these subsections? To give Moses a pause, to contemplate between one passage and the next, and between one subject and another. [And if this pause for contemplation was given to the great Moses when being taught by God, then] how much more [necessary is it] for an ordinary man learning [Torah] from another ordinary man [to be allowed pauses between sections and subjects, to carefully contemplate and understand the material being learned]. — [Torath Kohanim 1:3] to him: Heb. אֵלָיו [That is, God spoke only to Moses. This phrase comes] to exclude Aaron. Rabbi Judah [Ben Betheira] says: “Thirteen times in the Torah, God spoke (וַיְדַבֵּר) to both Moses and Aaron together, and, corresponding to them were thirteen [other] occasions [when God spoke only to Moses] precluding [Aaron], to teach you that they were not said [directly] to Aaron, but to Moses, that he should say them to Aaron. These are the thirteen cases where [Aaron was] precluded: (1) ”To speak with him…,“ (2) ”…speaking to him…,“ (3) ”…and He spoke to him“ (Num. 7:89); (4) ”I will meet with you [there at set times], etc. …“ (Exod. 25:22) All of them can be found [in the above dictum of Rabbi Judah] in Torath Kohanim (1:4). Now, [even though it was Moses who exclusively heard the prophecies,] one might think that they [i.e., the rest of Israel, nevertheless] heard the sound [of God] ”calling“ [to Moses preceding the prophecy]. Scripture therefore, says: [not ”He heard] the voice [speaking] to him (לוֹ),“ [but] ”[he heard] the voice [speaking right up] to him (אֵלָיו)“ (Num. 7:89). [This verse could have used the word לוֹ, ”to him,“ rather than such an exclusive expression as אֵלָיו, ”right up to him." However, it uses this expression in order to teach us that only] Moses heard [the Divine voice calling him], while all [the rest] of Israel did not hear [it]. — [Torath Kohanim 1:4] from the Tent of Meeting: This teaches us that the [Divine] voice stopped and did not project itself beyond the Tent [of Meeting]. One might think that this was because the voice was low. Scripture therefore says, “[And when Moses came into the Tent of Meeting, he heard] the voice” (Num. 7:89). What is the meaning of “the voice” [with the definite article]? It is the voice referred to in Psalms (29:4-5): “The voice of the Lord is in strength; the voice of the Lord is in beauty. The voice of the Lord breaks cedars.” If so, why does it say, “[and the Lord spoke to him] from the Tent of Meeting”? [To inform us] that the [Divine] voice stopped. A case similar to this [where a powerful sound uttered within the Holy Temple was not heard outside,] is: “And the sound of the cherubim’s wings was heard up to the outer courtyard…” (Ezek. 10:5). One might think that the sound was low. Scripture therefore states [further in that verse]: “…as the voice of the Almighty God when He speaks!” Why then does the verse say, “[the sound…was heard] up to the outer courtyard” [and not further, if this sound was indeed so mighty]? Because when it reached there, it stopped. — [Torath Kohanim 1:5] [And the Lord spoke to him] from the Tent of Meeting, saying: One might think [that God spoke to Moses] from the entire house [that is, that the Divine voice emanated from the entire Tent of Meeting]. Scripture therefore states, “[and he heard the voice speaking to him] from above the ark cover” (Num. 7:89). [If so,] one might think [the voice emanated] from the entire ark cover. Scripture therefore states [further in that verse], “from between the two cherubim.” - [Torath Kohanim 1:5] saying: [God told Moses:] Go forth and say to them [the children of Israel] captivating words, [namely:] “For your sake God communicates with me. ” Indeed, we find this is so for all the thirty-eight years that the Israelites were in the desert, placed under a ban, [i.e.,] from the incident involving the spies and onwards, the [Divine] speech was not addressed especially to Moses, for it says, “So it was, when all the men of war had finished dying from among the people, that the Lord spoke to me saying …” (Deut. 2: 16-17). [Only then was] the Divine speech [again] addressed specifically to me. Another explanation [of לֵאמֹר is that God says to Moses]: “Go forth and tell them My commandments, and bring Me back word whether they will accept them,” as the verse says, “and Moses reported the words of the people back to the Lord” (Exod. 19:8). - [Torath Kohanim 1:6]

After the cloud has filled the Mishkan now THE HOLY ONE BLESSED BE HE CALLS UPON MOSHE TO COME IN:
Rabbi Elazar says: Shir HaShirim 5:1 I am come into my garden, my sister, my bride; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, O friends; drink, yea, drink abundantly, O beloved. Therefore come in my beloved Yisrael.
Rabbi Shimon says: Shir HaShirim 2:12 The flowers appear on the earth; the time of singing is come, and the voice of the turtle is heard in our land; There are no songs but Psalms and prayer.

2 Speak unto the children of Israel, and say unto them: When any man of you brings an offering unto the LORD, ye shall bring your offering of the cattle, even of the herd or of the flock.

When a man from [among] you brings a sacrifice: Heb. יַקְרִיב כִּי, when he brings. [That is, Scripture is not dealing here with an obligatory sacrifice, in which case it would have said, “a man shall bring ….” Rather,] Scripture is speaking here of voluntary sacrifices [and thus says, “When a man …brings a sacrifice”]. — [Torath Kohanim 1:12] a man: Heb. אָדָם. Why is this term used here [as opposed to “ אָדָם ”]? [It alludes to Adam, the first man on earth, and teaches us:] Just as Adam, the first man, never offered sacrifices from stolen property, since everything was his, so too, you must not offer sacrifices from stolen property. — [Vayikra Rabbah 2:7] animals: Heb. מִן הַבְּהֵמָה. One might think that wild beasts are also included [since sometimes wild beasts are included in this term, and therefore may be offered up as sacrifices]. Scripture therefore states [here], “from cattle or from the flock.” - [Torath Kohanim 1:16]

Rashi goes on to say that animals which are from Israel and not used in idolatry or considered gods or had bestiality performed upon them. You shall bring which means your sacrifice and voluntary or the half Shekel of every male 20 years old and above.

3 If his offering be a burnt-offering of the herd, he shall offer it a male without blemish; he shall bring it to the door of the tent of meeting, that he may be accepted before the LORD.

All this was during the preparation for Aaron and his sons and Moshe demonstrated how to do it as he saw in heaven. This is the first seven days of the month of Nissan 2449. Rashi states that the Korban is a male and not a female and it must be brought before the tent aka Ochel Moed. Rashi reminds us that the Korban had to be designated by the placing of the hands on it. Example: Zeh Korban Olah or Chatas. I have been searching what to say about the Korbanos (sacrifice/offering) to renew what I wrote in the past on the subject and add to it. Kayn offered the first animal sacrifice recorded. It was rejected by G-D for any one of the following reasons which are unclear to us as the Torah did not mention specifically what it was. 1) The Korban was not of the choicest animal as was Hevel’s from the choicest fruit. (2) The Korban had a blemish or defect vs. the best looking fruit from the tree and ground. (3) The intent to offer the Korban was lacking. (4) There was a defect in the intent of the offering (What we call Machshavas Pigul – which in our Temple times was out of the time limit, not the specific offering or being offered up or eating outside of the Temple or Yerushalayim.) (5) Or a combination or disgusting act or rite accompanying the Korban.

Before the Lord…And he shall lean: [The procedure of] leaning [the hands upon sacrifices] does not apply to a high place [a private altar. These high places were permitted to be used before the permanent Temple was built when the Mishkan was in Gilgal, Nob, and Gibeon. Certain sacrifices could be offered up on them. We learn this from the continuity of these two verses that only “before the Lord” -that is, in the sanctuary precincts-one “should lean his hand upon” the head of sacrifices, but not on a high place outside the sanctuary precincts.]- [Torath Kohanim 1:27]

4 And he shall lay his hand upon the head of the burnt-offering; and it shall be accepted for him to make atonement for him.

Upon the head of the burnt offering: [The text could have simply said “upon its head.” However, it adds “burnt offering”] to include [any sacrifice that is called a “burnt offering,” namely,] (1) an obligatory burnt offering, that it too requires סְמִיכָה [leaning the hands on its head. Since this section deals with voluntary burnt offerings, this case requires an extra word to include it. See commentary on verse 2]; also included is (2) a burnt offering from the flock [that it too must have סְמִיכָה, for this is not specified in the verses dealing with the burnt offering from the flock. See verses 10-13]. — [Torath Kohanim 1:30] the burnt offering: [The use of the definite article here teaches us that the verse is referring to “the” burnt offering, i.e., the one mentionebd earlier, where it says, “from cattle or from the flock” (verse 2). Thus] excluding the burnt offering from birds. — [Torath Kohanim 1:30] and it will be accepted for him: For which [sins] will [the sacrifice] be accepted for him [thereby atoning for them]? If you say that [the offering is accepted and thereby the person is atoned for] sins which incur the penalty of excision, the death penalty through the court, the death penalty through the heaven[ly court], or lashes, their punishments are [expressly] stated, [and thus, the person must undergo the respective punishment to receive atonement for those sins]. Thereby, we determine that it is accepted only for [failure to perform] a positive commandment [for which the punishment is not expressly stated in the Torah, or [violation of] a negative commandment that is attached to a positive commandment. [I.e., some negative commandments are attached to a positive commandment that relates to the same matter. An example of this is the law of the Passover lamb. The Torah states: “And you shall not leave over any of it until morning, and whatever is left over of it until morning, you shall burn in fire” (Exod. 12:10). Here, the negative commandment is “attached” to the positive commandment. How so? If someone has transgressed the negative commandment and left over some of the Passover lamb until the following morning, he may exonerate himself from the punishment he has just incurred by fulfilling the positive commandment attached, namely by burning the remainder in fire. That is an example of “a negative commandment that is attached to a positive commandment.” See Mak. 4b.]- [Torath Kohanim 1:31]

Again the laying of the hands on the Korban – if the Moshiach would suddenly come and we could offer up a Korban Pessach, we would have to have a group of about 25 adult males to eat the lamb in one night and probably more but I guess with families it would be enough for a Kezayis per adult. Note of all the Korbanos the only one that one could eat Tamay is the Pessach if the majority of the Jews were in Eretz Yisrael.

5 And he shall ritually slaughter the bullock before the LORD; and Aaron's sons, the priests, shall present the blood, and dash the blood roundabout against the altar that is at the door of the tent of meeting.

I added my translation of ritually slaughter the bull. This is the rule of the bad old translations that anywhere a Korban is written kill they mean ritually slaughter. What the Cohanim do with the blood of the slaughtered animal and how it is placed on the Mizbayach is described in details by Rashi as most people are unfamiliar with Gemara Zevachim and Menachos.

And he shall slaughter…And…the Cohanim shall bring [the blood] : [Since the word Cohanim is mentioned only in reference to receiving the blood, and not before, we learn that all procedures in a sacrifice] from receiving [the blood in a vessel] and onwards are the duty of the kehunah [as opposed to non- kohanim]. This teaches regarding the slaughtering [which precedes receiving the blood], that it is valid [even if performed] by a stranger [i.e., a non- kohen].-[Zev. 32a]  before the Lord: in the courtyard [of the Holy Temple]. In the case of our Parsha in the ground of the Mishkan before Ochel Moed.  and […the Cohanim] shall bring [the blood]: [Although וְהִקְרִיבוּ literally means “bringing,” here,] it means “receiving” [the blood in a vessel], which is the first [procedure immediately following the slaughtering]. However, it literally means “bringing” [the blood to the altar]. [Consequently,] we learn that both these procedures are the duties of Aaron’s descendants [i.e., the kohanim]. — [Chag. 11a] Aaron’s descendants: One might think [that these duties may be performed as well by Aaron’s descendants who are] חִלָלִים, Cohanim whose lineage invalidates them for kehunah [e.g., if the mother was divorced before marrying the kohen]. Scripture therefore adds: “the Cohanim ” [indicating that these duties may be performed only by kohanim]. — [Torath Kohanim 1:38] [The kohanim, shall bring] the blood, and dash the blood: Why does Scripture say, “blood, blood” here twice? To include [the cases of blood from a burnt offering,] that was mixed up with the same type [of blood, i.e., the blood of burnt offerings from two different people being mixed up, and [blood from a burnt offering] that was mixed up with a different type [of blood, i.e., from another type of sacrifice]. One might think that this would also include [the case that the blood was mixed up with blood of] an unfit sacrifice, or [blood from] inner sin offerings [the blood of which is to be sprinkled on the inner altar] or [blood from] outer sin offerings [the blood of which is to be sprinkled on the outer altar] even though [the latter, have their blood dashed] above [the chut hasikra , the red line, of the altar], while this [the burnt offering has its blood dashed] below [the chut hasikra of the altar]. Scripture [therefore] states [regarding a burnt offering] in another place: “its blood” (verses 11 and 15). [This expression teaches us that only cases in which the blood of a burnt offering is mixed up with the blood of another sacrifice which is also to be dashed below the chut hasikra on the altar, no problems arise, and these bloods can both be dashed at that level of the altar. This excludes the case of inner sin offerings whose blood is sprinkled inside and outer sin offerings whose blood must be dashed above the chut hasikra]. — [Torath Kohanim 1:39] And […the kohanim,shall…] dash [the blood…around]: [The kohen] must stand below [i.e., on the ground], and dash [the blood] from the vessel [in which it was received] onto the wall of the altar below the chut hasikra , towards the corners [of the altar. Meaning, from the ground he approaches the northeastern corner of the altar and dashes some of the blood from its receptacle onto the corner ridge where the northern wall and the eastern wall of the altar meet, below the red line. In this way, the blood dashes onto both the northern and eastern sides of the altar with one motion by the kohen. That motion is thus referred to as “one application (of blood) which is two,” i.e., one dashing motion, which applies the blood to two faces of the altar. The kohen then proceeds to the southwestern corner of the altar and again performs this procedure, thereby applying the blood to both the southern and western walls of the altar in one motion. Thus, in a total of two dashing motions, the blood has been applied to the four faces of the altar. These dashes are referred to as “two applications (of blood) which are four.”] Therefore, it says “around,” namely that [with these prescribed dashing motions] the blood is to be applied to the four sides of the altar. Now, one might think that [when the verse says that the kohen must dash the blood around the altar, this means that] he must encircle it [the altar with blood] like a thread. Scripture therefore says: “[the Cohanim] shall…dash [the blood],” and it is impossible to apply it [as a continuous line] around the altar through a “dashing” motion. Alternatively, one might think that “shall…dash” refers to one dashing motion. Scripture therefore says: “around” [and it is impossible to apply the blood all around the altar with one dashing motion]. How then [should the blood be applied to the altar]? The kohen must make “two applications, which are four.” - [Torath Cohanim 1:40] [the altar] which is at the entrance of the Tent of Meeting: But not when [the Tent of Meeting] is disassembled [even though the altar itself may be standing, since at such a time the altar is not “at the entrance of the Tent of Meeting”]. — [Torath Cohanim 1:44]

6 And he shall flay the burnt-offering, and cut it into its pieces.

And he shall skin [the burnt offering]: Why does the verse say “the burnt offering” ? To include every [kind of] burnt offering [not just this one in the procedure of] skinning and cutting up [in the prescribed manner]. — [Torath Cohanim 1:45] its [prescribed] sections: [The verse does not state that the animal is cut into pieces, but rather “into its pieces,” implying that it must be cut into specific prescribed pieces] and not [to cut] its [prescribed] pieces into [smaller] pieces. — [Torath Cohanim 1:47; Chul. 11a]

The pieces of other Korbanos are described in a Mishnah since this is a Korban Olah (Burnt) everything is placed on the Mizbayach as opposed to gifts of Korbanos who go to the Cohanim. This is other work that the Cohanim have to do and probably takes a lot of training and percussion.

7 And the sons of Aaron the priest shall put fire upon the altar, and lay wood in order upon the fire.

I mentioned some of the various functions in my introduction to Korbanos that the Cohanim do and this is one of them. Stacking up the wood and putting it on the Mizbayach is also Avoda Kodesh and not to be snickered at. Just as some of us who have made Matzos only get the first or second part of the rolling process it is all part of the holy process and should be viewed as such. (This includes the cleaning of the rollers within 18 minutes or the hard task of bearing the heat of putting in and out of the oven the Matzos).

8 And Aaron's sons, the priests, shall lay the pieces, and the head, and the suet, in order upon the wood that is on the fire which is upon the altar; 9 but its inwards and its legs shall he wash with water; and the priest shall make the whole smoke on the altar, for a burnt-offering, an offering made by fire, of a sweet savor unto the LORD. 10 And if his offering be of the flock, whether of the sheep, or of the goats, for a burnt-offering, he shall offer it a male without blemish. 11 And he shall kill it on the side of the altar northward before the LORD; and Aaron's sons, the priests, shall dash its blood against the altar round about. 12 And he shall cut it into its pieces; and the priest shall lay them, with its head and its suet, in order on the wood that is on the fire which is upon the altar. 13 But the inwards and the legs shall he wash with water; and the priest shall offer the whole, and make it smoke upon the altar; it is a burnt-offering, an offering made by fire, of a sweet savor unto the LORD.

This takes care of all animals in the Korban Olah.

14 And if his offering to the LORD be a burnt-offering of fowls, then he shall bring his offering of turtle-doves, or of young pigeons. 15 And the priest shall bring it unto the altar, and pinch off its head, and make it smoke on the altar; and the blood thereof shall be drained out on the side of the altar. 16 And he shall take away its crop with the feathers thereof, and cast it beside the altar on the east part, in the place of the ashes. 17 And he shall rend it by the wings thereof, but shall not divide it asunder; and the priest shall make it smoke upon the altar, upon the wood that is upon the fire; it is a burnt-offering, an offering made by fire, of a sweet savor unto the LORD.

The slaughtering of the fowls by the sharpened thumb nail of the Cohain is unique in all the offerings as the others are slaughtered by the sharpest knives and the same with fowl that we eat. This was unique to Korban Avoda.

2:1 And when any one bringeth a meal-offering unto the LORD, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon.
3:1 And if his offering be a sacrifice of peace-offerings: if he offer of the herd, whether male or female, he shall offer it without blemish before the LORD.
4:1 And the LORD spoke unto Moses, saying … 13 And if the whole congregation of Israel shall err, the thing being hid from the eyes of the assembly, and do any of the things which the LORD hath commanded not to be done, and are guilty: … 22 When a ruler sins, and doeth through error any one of all the things which the LORD his God hath commanded not to be done, and is guilty: 23 if his sin, wherein he hath sinned, be known to him, he shall bring for his offering a goat, a male without blemish. 24 And he shall lay his hand upon the head of the goat, and kill it in the place where they kill the burnt-offering before the LORD; it is a sin-offering. 25 And the priest shall take of the blood of the sin-offering with his finger, and put it upon the horns of the altar of burnt-offering, and the remaining blood thereof shall he pour out at the base of the altar of burnt-offering. 26 And all the fat thereof shall he make smoke upon the altar, as the fat of the sacrifice of peace-offerings; and the priest shall make atonement for him as concerning his sin, and he shall be forgiven.
27 And if any one of the common people sin through error, in doing any of the things which the LORD hath commanded not to be done, and be guilty: 28 if his sin, which he hath sinned, be known to him, then he shall bring for his offering a goat, a female without blemish, for his sin which he hath sinned. 29 And he shall lay his hand upon the head of the sin-offering, and kill the sin-offering in the place of burnt-offering. 30 And the priest shall take of the blood thereof with his finger, and put it upon the horns of the altar of burnt-offering, and all the remaining blood thereof shall he pour out at the base of the altar. 31 And all the fat thereof shall he take away, as the fat is taken away from off the sacrifice of peace-offerings; and the priest shall make it smoke upon the altar for a sweet savour unto the LORD; and the priest shall make atonement for him, and he shall be forgiven.
32 And if he bring a lamb as his offering for a sin-offering, he shall bring it a female without blemish. 33 And he shall lay his hand upon the head of the sin-offering, and kill it for a sin-offering in the place where they kill the burnt-offering. 34 And the priest shall take of the blood of the sin-offering with his finger, and put it upon the horns of the altar of burnt-offering, and all the remaining blood thereof shall he pour out at the base of the altar. 35 And all the fat thereof shall he take away, as the fat of the lamb is taken away from the sacrifice of peace-offerings; and the priest shall make them smoke on the altar, upon the offerings of the LORD made by fire; and the priest shall make atonement for him as touching his sin that he hath sinned, and he shall be forgiven.

The various Korbanos Asham for the common man, Congregation, Rulers or even the Korban Chatas are mentioned that rulers, Cohanim Gadolim, Rabbis and the common man can err for we are all human. It is harder for a Congregation to err but after watching them elect or re-elect certain politicians I wonder.

5:1 And if any one sin, in that he hears the voice of adjuration, he being a witness, whether he hath seen or known, if he do not utter it, then he shall bear his iniquity;

If a man is warned “don’t pick that fruit it is Shabbos” and he still picks the fruit he shall have no chance of repentance through a Korban. You may ask what happens if after a week, month or year he truly regrets what he did then he can atone only by true Teshuva, Tephilla and Tzeduka.

It once happened (from my own memory of a story)

Once a man wanted to marry his daughter but had no money for the dress or the wedding. He went to his Rabbi. The Rabbi gave him 100 Rubles or Shillings and told him to go to the market and buy the first thing on sale and you will make a profit. He went to the market and a rich man was scuffing at the story of Yacov and Esav and said I will sell my place in the world to come for 100 to anybody who wants to buy it. The man listening to his Rabbi grabbed the opportunity and bought it. The rich man laughed and was telling his friends at home of how he made 100 Rubles off of a poor fool by selling his place in the next world. His wife heard this and said straight forward that you buy back the note or I will seek a divorce from such a wicked man.

He went to the Rabbi to help him find the poor man. The Rabbi called in the poor man and asked him to sell back to the man his note. The poor man demanded either 1000 or 10,000 Rubles that would be enough to pay for the whole wedding. The rich man pleaded that the sum was ridiculous but the Rabbi and the wife convinced him to pay it. Then the Rabbi told him that when he sold his portion it was not worth even one Ruble but now he had a made a great bargain because by buying it back it is worth much – much more than 10,000 Rubles.

2 or if any one touch any unclean thing, whether it be the carcass of an unclean beast, or the carcass of unclean cattle, or the carcass of unclean swarming things, and be guilty, it being hidden from him that he is unclean;

This section deals with ritual uncleanliness in the Mishkan and Mikdash and the atonement thereof.

3 or if he touch the uncleanness of man, whatsoever his uncleanness be wherewith he is unclean, and it be hid from him; and, when he knoweth of it, be guilty;
26 And the priest shall make atonement for him before the LORD, and he shall be forgiven, concerning whatsoever he doeth so as to be guilty thereby.

A 100 page Pessach Guide including USA last times for eating Chametz in Daylight Standard Time.
According to the Rabbis Spelt Matzos if they are certified Gluten Free are OK for the Seder if not one must skip them. (Some people use oats with very low Gluten but an Allergist should be consulted prior to use) Lactaid Milk for Lactose intolerance is permissible.

Please buy Matzos especially "Seder Matzos" however since I got one request in a direct post and special conditions in a kosher lePessach oven. I googled "halacha of baking matzos" which must be done from start to finish in a preheated over that the final products of the flour is withing 18 minutes. I suggest Mishnah Berurah or Code of Jewish Law. However where this person lives in the middle of nowhere I found this guide among them all it is a bit weak and many of us use brown paper on the table which is burned or destroyed after 18 minutes and new brown paper used.  also Photos of making hand Matzos in 18 minutes: Rabbi Lobel skipped the laws of baking Matzos  Shulchan Aruch Orach HaChaim More on the baking of Matzos

Israel Homeland Security Drill not the garbage TSA and what they do in the States in Israel Napolitano and Holder would not make Private First Class:,7340,L-4355764,00.html

Israeli Politics – In the end perhaps it will be a minority government with the Likud, Tziporah and the Charedim because of the piggish demands of Lapid and Bennett.

We went through Nimrod, Lavan, Pharaoh, Assyria, Bavel, and others throughout the years and eventually this too shall pass:

Most likely Assad destroyed an old Synagogue:,7340,L-4356728,00.html

The wind shifted in the wrong direction unfortunately:,7340,L-4354219,00.html

Rabbi Ari Kahn Shlita has published this blog in memory of the 20th anniversary of the passing of Rav Soloveitchik.

Rabbis urge Bennet to have Charedim in the government.

From Dennis - They will laugh if we get slaughtered: Ah! But Rabbi Glixman taught we shall see who laughs last!

The origin of the US Taps Call thanks to Jeanette:!

What we need is sane Dayanim who go according to HASHEM and not false or pseudo stuff. A real Charedi fears HASHEM above all and does things for the sake of heaven and can be Charedi and a painter or plumber who just cleaned a septic tank. This week there were two things that shocked me. I cannot sweep them under the table as they involved the police and millions have read about them in the newspapers. PERHAPS the people involved will do Teshuva but there is a gigantic Chillul HASHEM. I saw the news of Rav Berland, 73 years old, accused of sexually abusing women and he was the reverend leader of Breslov Chassidim. The police have witnesses in this case. One in which he was groping a married woman and at least a second where he caught by a Chassid on a nude woman claiming in these cases it was bringing them up to higher spiritual worlds the police are handling the matters now. In another case a Sephardic Rabbi lost his license to be a Congregation Rabbi after selling the interior scrolls of the Sifrei Torah of his Synagogue and he is under arrest and standing trial. NOW WHAT DOES THIS DO TO REAL LIGITIMATE RABBIS?

Inyanay Diyoma

Thanks to Dennis State Dept. is an embarrassment to America.

Bad education 42% of the Austrians think Hitler may his name be erased was not that bad:

Turkey and Israel together against Syria? Written prior to the release of the UN observers into Yarden:

Al Qaeda becomes a force on the Golan Heights:

The Kabbalists are predicting a nuclear attack on Paris. Ground zero has been identified due to the anti-Semitism there:,7340,L-4355059,00.html

Al Qaeda makes inroads in Syria but seems to already control Sinai.

Molotov Cocktails for all - IDF shoots stone thrower of the year award winner when he endangered soldiers’ lives.

Strategic: In every generation there stands against us to destroy us but HAKADOSH Baruch Hu saves us from them.’s-Nusra-fights-to-seize-Syrian-Golan-in-time-for-Obama-visit

White Smoke from the holy city of Yerushalayim the third Netanyahu government takes shape:,7340,L-4356204,00.html  List of ministers:

Local Arabs terrorize Israelis in the court system:

Most of Israel is worried about politics a series of stoning and fire bombs in the Shomron since Obama announced his visit, locusts in the south, 1 dead and 20 heat exhausted in a Tel Aviv shortened Marathon and stealthily in the north an evil is developing. “The evil will come out of the north” Yermiyahu 1:14

Only after a Toddler is in danger of dying and about 7 injured in incidents last night:

Now for M. Wolfberg’s Good Shabbos Story “A nice tie”

   Good Shabbos Everyone.  This week's Torah Portion Vayakhel, speaks in detail about the splendidly constructed Mishkan, the portable tabernacle wherein the Bnai Yisroel served Hashem in the wilderness.  Today we are sadly lacking the Bais Hamikdash, however, Hashem did not leave us "empty handed;" today we can serve Hashem through davening - prayer.  Prayer means different things to different people, but for most people, prayer can be a tremendous source of strength in life.  The following amazing true story involving prayer and the mitzvah of tefillin, illustrates this concept.
          Chaim used to take the subway with four of his friends to the sky-scrapers in the heart of Manhattan and go visiting offices one after the other looking for Jews that perhaps wanted to put on Tefillin.
          Generally they got positive responses and a few Jews even put Tefillin on for themselves. But one law firm was like an impenetrable iceberg. 
          The non-Jewish lawyers at that particular firm were friendly and good humored but the Jewish ones had no time. And those that might have been interested were quickly discouraged by the head of the firm. He was a no-nonsense every-moment-is-precious hard as nails attorney that was worth several hundred dollars per hour. When he was anywhere in the office, even in his room, there was no chance that our heroes could even pass the front desk. And if the boss chanced to come out of his office he would have them evicted; he'd mumble something to the receptionist on the way to his room and in a few minutes she would politely ask them to leave. 
          This went on for about a half a year, the yeshiva bochurim made zero headway but they didn't give up. In any case it was only one of the offices on their route and some Jews have to be asked a thousand times before they agree. At least they would get in the first few hundred. 
          One Friday they arrived just as their subway was pulling out and were waiting for the next to come when one of the vendors there, a Mexican fellow who set up a table and sold pens and other small items, approached them, pointed to Chaim, held up a black tie and said, "You need a tie." 
          "No thanks." Chaim said politely. "But thanks anyway." "No, NO!" The Mexican insisted "You NEED a tie. You are an important person with a white shirt. Such a person need a tie. Here I sell you the tie for less. I give you a reduction. Five dollars instead of seven. Good? Take it!" 
          "Nope! Sorry. I don't want a tie!" Chaim protested calmly. "But thanks anyway. Okay? But sorry. I don't want it!!" 
          But the fellow wouldn't take no for an answer. For the next five minutes he kept it up. "This tie is just for you! If you wear it you will look good! I know what I am saying. You need it." etc etc. 
          Chaim tried to protest more assertively, "Hey! I don't have money for a tie, okay? But to no avail. The Mexican was not giving up. 
          Finally Chaim's friends decided the only way to get rid of him was to simply buy the tie. Each put in a dollar, gave the man the five dollars and Chaim took the tie happy to finally have a little peace and quiet. "Okay?" one of the bochurim said to the salesman:  "Now are you happy we bought the tie. Okay?" 
          "No, NO!!" The salesman said. "I'm not happy! You must WEAR the tie! What, you think I sold for me the tie? No! it's for you! You MUST wear it. It will make you look good. See?" As he grabbed for the tie.
          "Look," Said Chaim exasperatedly, "It's my tie now and I'll do what I want with it. If I want I don't have to wear it. Okay! Plus I am not good in making a tie."
          "Oh! No problem!" he answered "I show you how to tie it. Here, look. Give me the tie, bend over a bit ... I put you collar up like this. Seel' 
          And before Chaim knew it the fellow had done it! Chaim was wearing a tie! (thinking to himself that as soon as he gets on the train he'll take it off.) 
          But the salesman knew his business. "Ahh! It is beautiful!!" he stepped back and said admiring his own work. "Now you must promise me that you won't take it off." 
          "What? You mean I can't have to wear it the rest of my life?!" They all laughed including the salesman. Chaim was wondering why the Subway was taking so long. 
          "No no!" he answered. "Just promise me you will wear it today. So you give it a chance. Good? Promise? You see it looks so beautiful! You must promise!" 
          "Listen" Chaim said "Who are you anyway? Did my mother send you or something?" But for some reason he suddenly blurted out "Okay! Okay! I'll leave it on today." 
          At that moment the subway came roaring in, they all got on and twenty minutes later they were in Manhattan involved in putting Tefillin on Jews and forgot the Mexican and the episode with the tie. 
          Finally came the turn of the 'ice berg' law firm. They got out of the elevator on the fifteenth floor, entered the large marble-floored reception room and smiled at the receptionist. 
          A few of the gentile lawyers passed them by and said hello as they rushed from room to room. Then appeared .... the boss! "Who are they?" he said to the receptionist. Then, not waiting for an answer turned to them and said sternly, "Who are you? What do you want here?" 
          "We're from the Lubavitcher Rebbe and we came to see if there are Jews here that want to put on Tefillin," one of them answered, preparing to get evicted as usual. He looked at them silently for a second or two like a wolf about to pounce on his prey, pointed at Chaim and said: "YOU! I want you to follow me!" 
          It didn't look good. After all, this guy knew all the laws. He was the head of the firm! It could be that somehow they were trespassing. Maybe he would call the police. 
          But Chaim, without thinking too much, followed him down a wide, highly polished corridor into his plush office. The lawyer closed the door behind them, turned to Chaim and said. "I want to put on Tefillin." 
          After a few years of outreach nothing really surprised Chaim anymore and after five minutes he had finished putting on tefillin with the Attorney. 
          "You probably want to know why I put on Tefillin, right?" The attorney asked. "Well, I'll tell you." "I might look like a successful man but the fact is I'm having several big crisis in life. Our firm is losing several very big cases and suffering other financial setbacks. Not only that but I'm having some personal problems as well. I'm not used to being on the helpless side but I needed help. I didn't know to whom to turn, I mean, someone who really cared. As lawyers, we live a pretty cold life sometimes. 
          "Then, yesterday I happened to see one of the cards you fellows left here with the Lubavitcher Rebbe's picture on it and it struck a note. I began to wonder if perhaps he could do something. After all, I did put on Tefillin after my Bar Mitzvah for a while. 
          "Anyway, maybe you won't believe this but last night I had a dream. "I dreamt that I saw the Lubavitcher Rebbe. He smiled and I asked him if he could help me. He answered, 'But I send you a group of young men every Friday with Tefillin!' To which I replied. 'What, those ragamuffins? They look terrible, like a bunch of bums! Why none of them even wears a tie!!'  
          "Then the Rebbe looked at me and said 'You want a tie? Okay, I'll send someone with a tie!' And I woke up." "So when I saw you with a tie I knew that it wasn't only a dream." The attorney began putting on Tefillin regularly and a close friendship developed between him and the fellows. He gained great solace from his daily "ritual" of putting on Tefillin and davening to his Creator.  As far as anyone knows his problems were alleviated
!  Good Shabbos Everyone.
M. Wolfberg is sponsored by: In memory of R' Yaakov ben Naftoly, of blessed memory In Memory of Reb Yitzchok ben Reb Shimon (Friedman) of blessed memory Refuah Shleima to Reb Mordechai Mendel ben Tziporah Yitta Refuah Shleima to Leah bas Tziporah

Have a wonderful Shabbos and ladies and gentlemen please-please do not go overboard Pessach cleaning remember one can sell any possible stains of Chametz for Pessach that has not be completely removed or destroyed or poured over with oven cleaner or bleach or in some way rendered unfit for a dog to eat.
Rachamim Pauli