In 2025, I asked 1, 2 and 3, 7, 9, and 11.
Remember: We do not want just answers to these questions. The whole point of these questions is for people to give an answer and show where he sees it in the parsha.
1. At what point is the avodah of the Korban handed over to the Kohanim? What can the non-kohen owner of the Korban do before stepping back and giving the animal to the Kohanim to continue the Avodah?
2. Our dining room tables correspond to the מזבח. (Br 55a, Mn 97a and Avos 3:3.) Besides the many mitzvos we do at our tables, in what specific way do we correlate the bread that we eat there with the offerings that are consumed by fire on the Mizbei'ach.
3. Although our tables correspond to the Mizbei'ach, we are allowed to eat two things which we are never allowed to burn on the Mizbei'ach. Except one of them, for one week each year.
4. Can something that is not burned on the Mizbeiach be called a Korban.
5. In this parsha, what animal is spelled two different ways, using the same three letters?
6. Identify the word that in our Parsha means ash but in other places means fat or luxury.
7. What kind of animal does not have to be free of blemishes to be brought as a korban.
8. Where in this Parsha is meat is referred to as "lechem" and matza as "Challah."
Or: In our Parsha, what does Lechem mean, and what does Challah mean.
9. Give me a case where if a man is obligated to bring a korban, and he says, oy, I can't afford this! We tell him, "Fine. If you can't afford a korban, then bring two korbanos!"
10. In 1:17 Rashi says (from Mn 110) that the expression 'ריח ניחוח לה, a pleasing fragrance, is found by a זבח/animal sacrifice and by a מנחה, which is a few pounds of flour and two cups of oil, to show that it doesn't matter if you spend a lot or a little. All that matters is what is in your heart, that you did your best. אחד המרבה ואחד הממעיט ובלבד שיכוין לבו לשמים
In the Gemara, the term for "expansive" is גם, gimmel mem, and the term for "limited" is אך, aleph chaph; (אֶתִים וְגַמִים ריבויין. אַכִין וְרַקִין מיעוטין) How are these two words directly related to the לב, the heart?
11. There was a custom in certain communities that when the Baal Korei would say the last words of the parshah, “ונסלח לו על אחת מכל אשר יעשה לאשמה בה” everyone would stand and say the words of the piyyut of Shachris, לאל אשר שבת מכל המעשים ביום השביעי
What is the reason for this minhag?
12. All the Korbanos that come for a חטא or חטאת end with the word Selicha, with one exception. Which? Why?
13. Where does it say that teshuva begins with restitution.
1. At what point is the avodah of the Korban handed over to the Kohanim? What can the non-kohen owner of the Korban do before stepping back and giving the animal to the Kohanim to continue the Avodah?
A: The owner leans on the Korban and he may do the Shechita of the Korban. Everything done after the shechita must be done by Kohanim only.
1:4-5
וסמך ידו על ראש העלה ונרצה לו לכפר עליו
ושחט את־בן הבקר לפני יהוה והקריבו בני אהרן הכהנים את־הדם וזרקו את־הדם על־המזבח סביב אשר־פתח אהל מועד
2. Our dining room tables correspond to the מזבח. (Br 55a, Mn 97a and Avos 3:3.) Besides the many mitzvos we do at our tables, in what specific way do we correlate the bread that we eat there with the offerings that are consumed by fire on the Mizbei'ach.
A: Salt 2:13. SA OC 167:5, Rema:
מצוה להביא על כל שלחן מלח קודם שיבצוע כי השלחן דומה למזבח והאכיל' לקרבן ונא' על כל קרבנך תקריב מלח (ב"י בשם שבולי הלקט) והוא מגין מן הפורענות (תו' והגהת אשיר"י פ' כיצד מברכין וע"ל ס"ס ק"ע)
3. Although our tables correspond to the Mizbei'ach, we are allowed to eat two things which we are never allowed to burn on the Mizbei'ach. Except one of them, for one week each year.
A: Chametz and honey, 2:11, 'כי כל שאר וכל דבש לא תקטירו ממנו אשה לה. Rav Hirsch has an interesting approach - this reminds us that luxuries may be enjoyed but should never be aspired to.
4. Can something that is not burned on the Mizbeiach be called a Korban.
A: Yes.
2:11-12
כל המנחה אשר תקריבו לה' לא תעשה חמץ כי כל שאר וכל דבש לא תקטירו ממנו אשה לה'
קרבן ראשית תקריבו אתם לה' ואל המזבח לא יעלו לריח ניחח
5. In this parsha, what animal is spelled two different ways, using the same three letters?
A: A sheep is sometimes called a kesev (3:7) and sometimes called a keves (4:32).
One Rishon, the Moshav Zkeinim in 3:7, says in the name of the Rosh that a kesev is bigger. The Malbim says this as well in his Kad HaKemach. See along the same lines the Netziv in 1:10 a and Reb Meir Simcha in 5:6. However, the Mishna Berura, from the Magen Avraham, says they mean the same exact thing: issue is if you find an error in a sefer Torah, do you have to put it back and start over with another one. 143:sk26:
אבל טעות שנשתנה במבטא אף שלא נשתנה הענין כגון כבש שהיה כתוב במקום כשב או שלמה שמלה צריך להוציא אחרת
It's worth knowing that in that issue of taking out another sefer, the
Yaavetz (II:108) brings that the Chavos Yair (which I can not find) says it's kosher!
Other cases of switched letters: שמלה - שלמה, עיף - יעף, זוועה - זעווה, בהלה - בלהה
6. Identify the word that in our Parsha means ash but in other places means fat or luxury.
A: Deshen. Here, 1:16, אל מקום הדשן, and in Mei'ein Sheva Friday night, ומניח בקדושה לעם מדושני עונג זכר למעשה בראשית. See Tehillim 63:6, כמו חלב ודשן תשבע נפשי ושפתי רננות יהלל פי, and Vayeilech, Devarim 31:20, כי אביאנו אל האדמה אשר נשבעתי לאבתיו זבת חלב ודבש ואכל ושבע ודשן. Harav Avraham Isenberg says they are related because ash is used to fertilize land, just as manure is called a "fertilizer."
This curiosity is on display in the 50/50 split among the mefarshim of Tehillim 20:4.
יִזְכֹּר כׇּל־מִנְחֹתֶךָ וְעוֹלָתְךָ יְדַשְּׁנֶה סֶלָה
7. What kind of animal does not have to be free of blemishes to be brought as a korban.
A: Birds. Also doesn’t matter whether male or female. It says Tamim by every korban except bird korbanos.
תמות וזכרות בבהמה ואין תמות וזכרות בעופות
8. Where in this Parsha is meat is referred to as "lechem" and matza as "Challah."
Or: In our Parsha, what does Lechem mean, and what does Challah mean.
A:
Meat - Eimurim, at 3:16,
ואת שתי הכלית ואת החלב אשר עלהן אשר על הכסלים ואת היתרת על הכבד על הכלית יסירנה והקטירם הכהן המזבחה לחם אשה לריח ניחח.
Matza, the Menachos at 2:4,
וכי תקרב קרבן מנחה מאפה תנור סלת חלות מצת בלולת בשמן ורקיקי מצות משחים בשמן.
On a side, note, the ibn Ezra brings an opinion that because they are called Challos, these matzos need to be round, not square - ויש אומרים עגולות מלשון חלילה בדברי קדמונינו.
9. Give me a case where if a man is obligated to bring a korban, and he says, oy, I can't afford this! We tell him, "Fine. If you can't afford a korban, then bring two korbanos!"
A: Oleh v’yoreid. Shor for a Korban Asham, and Ofos, one Chatas and one Olah.
10. In 1:17 Rashi says (from Mn 110) that the expression 'ריח ניחוח לה, a pleasing fragrance, is found by a זבח/animal sacrifice and by a מנחה, which is a few pounds of flour and two cups of oil, to show that it doesn't matter if you spend a lot or a little. All that matters is what is in your heart, that you did your best. אחד המרבה ואחד הממעיט ובלבד שיכוין לבו לשמים
In the Gemara, the term for "expansive" is גם, gimmel mem, and the term for "limited" is אך, aleph chaph; (אֶתִים וְגַמִים ריבויין. אַכִין וְרַקִין מיעוטין) How are these two words directly related to the לב, the heart?
A: From the Ben Ish Chai: Heart is leiv, lamed beis. The letters that precede them are gimmel and mem- Gam. The letters that follow them are aleph and chaph- Ach. When it comes to בין אדם למקום, there is no difference between them. All that matters is that they come from the heart.
11. There was a custom in certain communities that when the Baal Korei would say the last words of the parshah, “ונסלח לו על־אחת מכל אשר־יעשה לאשמה בה” everyone would rise and say the words of the piyyut of Shachris, לאל אשר שבת מכל המעשים ביום השביעי
What is the reason for this minhag?
A: We avoid concluding a section of Krias HaTorah with something unpleasant (Shulchan Aruch, Orach Chaim 138). To recast these words in a positive light, they would make this proclamation, for which “le’ashmah vah” (לאשמה בה) is a notrikon, and acronym: לאל אשר שבת מכל המעשים ביום השביע
These words were chosen because the Gemara in Shabbas 118b says
אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: כׇּל הַמְשַׁמֵּר שַׁבָּת כְּהִלְכָתוֹ, אֲפִילּוּ עוֹבֵד עֲבוֹדָה זָרָה [כְּדוֹר] אֱנוֹשׁ מוֹחֲלִין לוֹ, שֶׁנֶּאֱמַר: ״אַשְׁרֵי אֱנוֹשׁ יַעֲשֶׂה זֹּאת וְגוֹ׳ מֵחַלְּלוֹ״. אַל תִּקְרֵי ״מֵחַלְּלוֹ״ אֶלָּא: ״מָחוּל לוֹ״.
פרדס יוסף, ילקוט הגרשוני
12. All the Korbanos that come for a חטא or חטאת end with the word Selicha, with one exception. Which? Why?
A: Baal HaTurim 4:7. The Chatas of the Kohen Gadol does not end with selichah. He explains that a Kohen Gadol only brings a Chatas for a mistake he made in paskening for himself, and a mistake of halacha counts as an intentional sin (שגגת תלמוד עולה זדון), for which kapara is much harder to get.
מזבח קטרת הסמים בפרשת כהן משיח כתיב קטרת הסמים ובפרשה שאחרי' לא כתיב הסמים לפי שכהן גדול מתעשר בקטור, הוסיף לו' סמים. בכל הכפרות כתיב כפרה וסליחה חוץ מכהן גדול לפי ששגגת תלמוד עולה זדון:
13. Where does it say that teshuva begins with restitution.
A: 5:34-5
אוֹ מִכֹּל אֲשֶׁר יִשָּׁבַע עָלָיו לַשֶּׁקֶר וְשִׁלַּם אֹתוֹ בְּרֹאשׁוֹ וַחֲמִשִׁתָיו יֹסֵף עָלָיו לַאֲשֶׁר הוּא לוֹ יִתְּנֶנּוּ בְּיוֹם אַשְׁמָתוֹ׃
וְאֶת אֲשָׁמוֹ יָבִיא לַה' אַיִל תָּמִים מִן הַצֹּאן בְּעֶרְכְּךָ לְאָשָׁם אֶל הַכֹּהֵן׃
