|
The Torah's
Weekly Portions
Vaykra
- Vayikra 101
Posted March, 2001
Back
to Torah Portions Archive
Parashah: |
Vayikra |
Sefer (Book) |
Vayikra (Leviticus) |
Beginning Perek (Chapter): |
Alef (1) |
Beginning Pasuk (Verse): |
Alef (1) |
Concluding Perek: |
Hay (5) |
Concluding Pasuk: |
Chav-Vav (26) |
·
·
·
·
·
·
Key Points of
Parashat Vayikra:
Parashat Vayikra focuses upon the various types of offerings
and then offerings that are directly related to various
aveirot (transgressions). The end of this Parashah however
focuses on those sins that are between man and man. This
concept of responsibility seems to be unique to Judaism.
Other religions make it clear that repentance can be found
with the appropriate deity - however they do not say that,
first, you must make things right again between you and the
other person.
This Week's
Psukim - Perek Hay (5):
-
Hashem spoke to Moses, saying:
-
If a person will sin and commit a treachery against Hashem
by lying to his comrade regarding a pledge or a loan or a
robbery; or by defrauding his comrade:
-
or he found a lost item and denied it -- and he swore
falsely about any of all the things that a person can do
and sin thereby:
-
so it shall be that when he will sin and become guilty, he
shall return the robbed item that he robbed, or the
proceeds of his fraud, or the pledge that was left with
him, or the lost item that he found:
-
or anything about which he had sworn falsely -- he shall
repay its principal and add its fifth to it; he shall give
it to its owner on the day he admits his guilt:
-
And he shall bring his guilt-offering to Hashem -- an
unblemished ram from the flock, of the proper value, as a
guilt-offering -- to the Kohen:
-
The Kohen shall provide him atonement before Hashem, and
it shall be forgiven him for any of all the things he
might do to incur guilt:
Translation by:
The Focus of this Week:
When we consider that, when we wrong another person, before
we can find forgiveness from God, we must first find
forgiveness from the other person, this presents us with an
opportunity to recognize the tremendous responsibility we
have toward each other.
Commentary
from the Stone Edition Chumash:
(20) Guilt-offering for thefts. Someone who unlawfully has
his fellow Jew's money but cannot be required to pay because
the plaintiff lacks proof, and who swears falsely that he is
not liable, is required to pay what he owes plus one-fifth,
and to bring a guilt-offering. Lest someone think that there
is no harm done in taking someone else's money so long as he
intends to replace it, the Torah informs us that this is not
so, for in the cases given below, even after all the
payments have been made to the rightful owner, the
transgressor must bring an offering, for he has sinned not
only against man but against God (Chinuch).
(21) If ... will sin. Whereas the Torah does not add, as it
does in verse 15, that he sinned inadvertently, this
offering applies even to one who sinned intentionally (Shevuos
36b).
Treachery against Hashem by lying to his comrade. He is
cheating his fellow Jew -- why is it called treachery
against God? R' Akiva says that the Torah speaks here of
cases where the only ones who know of the financial
obligation are the parties and God! One who denies that he
owes the money is denying God's omniscience (Rashi;
Sifra). R' Levi inferred from here that it is worse to rob a
fellow human being than to steal from God. In the case of
someone who takes the property of the Sanctuary, the Torah
says that it is called a sin only if he misappropriates (v.
15) -- meaning that he actually used it. This implies that
the mere taking of sacred property without using it would
not make one liable to the fine of a fifth and the
guilt-offering. But our verse speaks first of a sin --
referring to the very act of taking someone else's property
-- only after that does the verse speak of its
misappropriation. This means that the thief becomes a sinner
by taking, whether or not he uses the property (Bava Basra
88b).
The verse states that a person sins by being treacherous to
God and then it goes on to discuss cases of people cheating
in business and the like. The Sages comment homiletically
that one who trespasses against God will eventually deal
falsely with one's fellows. The Tosefta quotes R' Reuven
that the most hateful person is one who denies God, for once
a person denies the authority of the Lawgiver, he can easily
violate all the norms of morality (Tosefta Shevuos 3:5).
Atheism is the forerunner of morality's destruction, because
without the norms decreed by God, man can easily rationalize
every manner of crime. Once man arrogates to himself to
decide what is right and what is wrong, he can descend the
amoral abyss, as contemporary history demonstrates (R' Yosef
Dov Soloveitchik).
(23) When he will sin and become guilty. Wishing to repent,
he confessed his guilt and came voluntarily to bring his
offering (Rashi).
In Numbers 5:6,
Rashi adds that he would not be liable to bring an
offering if witnesses had testified to his guilt. Only one's
voluntary wish to repent allows him to gain atonement
through an offering.
The robbed item that he robbed. If the stolen item is still
intact, he must return it as is; he is not permitted to pay
for it and keep it. However, if the item had changed so
significantly that it is no longer the thing that he robbed,
the robber may pay and keep the item. For example, if
someone stole lumber and made a bookcase from it, he must
pay for the lumber, but he may keep the bookcase, since it
is not the item that he stole (Bava Kamma 66a, 93b).
The verse indicates that the thief must first return the
stolen goods; only then does he bring his guilt-offering (v.
25). God does not forgive a sinner until he first appeases
the victim of his misdeed by returning the stolen object (Sforno;
see Bava Kamma 110a).
Commentary by Rav Samson Raphael Hirsch:
Any dishonest in affairs between man and man is considered
as a breach of faith toward God. God is the invisible third
part Who is present everywhere where one man has dealings
with his fellowman, even if there are no other witnesses
present. God is the guarantee for honesty in intercourse and
business. And in a case like ours here, where a fact has
been denied, and this Guarantee has been called upon, it is
no longer a simple case but the defendant has pledged his
relation to God for the honest of his case, and then this
calling on God has turned out to be naught but a hollow
mask, then the most appropriate appellation that could be
applied is me'ilah (embezzlement).
Commentary by Reb Yosef:
Rav Hirsch's comments demonstrate clearly that God is
involved in our dealings with each other. The text itself,
through the reparations, makes it clear that we have an
obligation to correct our problems with each other. The
order is demonstrated by the wording in the Torah in that it
says clearly that reparations must be made before atonement
can be granted through the Kohain Gadol (High Priest).
Again, I would point out that if we are consciously aware
that wronging another means having to go to that person
later, make reparations, and ask forgiveness before we can
seek the forgiveness of God, I would think that such a
mental position would help all of us to think twice before
acting in a less than judicious manner.
________
Translations in Torah Portions of the week are partially taken from the ArtScroll
Stone Edition Chumash and from
Rav Samson Raphael Hirsch Chumash
Back to
Torah Portions Archive
click
here or Torah for Tots
|
|