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12

Chelev (the word translated as "fat" in the quoted verse) in Halacha refers to certain fats which in a sacrifice are offered on the altar and in regular meat are forbidden to be eaten, while Shuman refers to other fats which are completely permitted. A list of which fats on which body parts are in which category is something which pretty much can only be ...


10

This is the standard "Vav ha-hipuch" of Biblical grammar, which reverses the future tense to the past. "Yikra" == "he will call." "Ve-yikra" == "and he will call." "VA-yikra" == "[and] he called." (It's actually unclear whether the vav hahipuch also functions as an "and." Most translators include the "and", though Rabbi Aryeh Kaplan's Living Torah ...


7

The Mishna (Zevachim 3:1) states: כל הפסולין ששחטו שחיטתן כשרה שהשחיטה כשרה בזרים בנשים ובעבדים ובטמאים אפילו בקדשי קדשים Anyone who is invalid for Temple service who slaughtered [a sacrifice], the slaughter is valid, for slaughtering [sacrifices] is valid even for non-priests, women, slaves and even impure people, even for the holiest of sacrifices. ...


5

Slide 28 of this presentation quotes Rabbi Avraham Fischer of the OU: Chelev refers to the outer layer of fat called suet. The prohibited chelev is the abdominal fat on the stomach, kidney, and flank. It can be peeled away like a skin. The rest of the fat which is permissible is called shuman. Chelev or Suet is used in occasional cooking (non ...


5

See Menachos 59b-60a - שימה implies even a minimal amount, while נתינה is a kezayis.


5

Leviticus Rabbah 7:1 says that Gd was angry with Aaron because he demonstrated to the Israelites that their idol was worthless when they brought a sacrifice to the golden calf, making them intentional sinners instead of unintentional sinners. A part of his punishment was being mentioned only by way of his sons, (ie. 'the sons of Aaron shall...'), to fulfil ...


4

R' Samson Raphael Hirsh's Commentary on some of the verses you cite provides extensive treatments of particular lessons to be derived from each kind of blood-sprinking or -pouring, starting with seven pages on the one introduced in Vayikra 1:5. My understanding, after looking through some of these for general ideas about the meaning of blood-sprinkling, is ...


4

R. Shneur Zalman of Liadi explains (Likkutei Torah, Vayikra 1a ff - partially adapted here) that this "calling" was in order to elevate Moshe to the point where he'd be able to enter the Mishkan (since it was covered by the cloud of Hashem's glory, as described at the end of Shemos - RSZ identifies this "cloud" as a revelation of G-dliness that surpasses all ...


4

R. Shlomo Kluger answered this question at the beginning of parshas Tzav in his explanation as to why the parsha started with the Olah offering (the burnt offering): The Midrash in parshas Beha’alosecha on the posuk “take the Levites” teaches that Hashem does not elevate a person to greatness until He first tests him. Here too, Hashem wanted to test ...


3

The sefer באורי אונקלוס here explains: There is a wide range of opinions as to what the word שלמים means - whether the word is cognate with שלום (peace) or שלימות (completeness) or תשלומים (payment) (Rashi, Ramban and Rashbam), and really the word connotes all these meanings together. And because a direct Aramaic translation cannot similarly signify ...


2

If I understand him correctly, Rabbi Samson Raphael Hirsch explains that were the subject attached to the first verb, it would serve to separate the two actions (something like "God called to Moshe, and then he spoke to him"), implying that the calling was first, to prepare Moshe, whereas attaching the subject to the second verb implies that the calling ...


2

Very good question, I saw the ohr hachayim writing about it here


2

The Malbim here writes: Whenever two verbs are used one after the other, normally the name of the one doing the actions should be placed between the two verbs, for example in Bereishis 12:7 it says וַיֵּרָא ה׳ אֶל-אַבְרָם וַיֹּאמֶר. Therefore, Chazal learned that wherever this order is changed and the two verbs are put together, it is to teach ...


1

Probably the same standards used in Arachim (see 3rd Perek) and codified by the Rambam in הלכות ערכים וחרמים פרק ג In a nutshell, we pay up his debts (as they have an earlier lien) and then we provide him with food for 30 days. He gets basic living conditions (roof, bed, Tefilin and weekday clothes) and a basic set of tools for his trade. We then sell his ...


1

I think the passuk is written from Moshe's perspective. Sefer Shmot concluded with the completion of the mishkan and it being filled with "כבוד ה". Sefer Vayikra opens with Hashem speaking to Moshe from the Ohel Moed for the first time . Since Hashem had never spoken to Moshe like this before, there was some hesitation on Moshe's part. For a split second, he ...



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