The Talmud states that we read the parsha of Bechukosai before Shavuos in order that the curses and downfalls of the year end before the New Year. Although we don’t view Shavuos as a Rosh Hashanah however, we are judged pertaining to the produce that will be forthcoming at this time of the year.
We live in a world of variance. Today’s Klal Yisroel consists of so many dissimilarities of customs, mode of dress, expressions, even differences in halacha. Perhaps one might think that we have fragmented and lost our common bond.
The Torah urges us to dedicate our time, resources and energy for Torah study. The language employed is rather interesting. Torah study is referred to as a statute and immersion in its study is termed walking. Certainly, there is a reason for this unusual definition of our obligation to invest in Torah study. Additionally, we are compelled to protect the mitzvos and observe them.
If we were to discuss one who is judged by his king, of course that person would tremble and shake perhaps anticipating the worst. However, there would also be the distinct possibility that the king might clear him of his charges. And the individual would approach the king and present his case and plead for his acquittal.
The sacrifice termed the Peace Offering or the ‘Shlamim’ is unlike other offerings because its allowed time for consumption is the day it was brought, the following night and the day after. All other sacrifices are only for that day and the following night based upon Torah standards.
The halacha is that only a Kohen can pronounce the impurity of Tzora’as upon either a person, his clothing or his home. Nonetheless, when the Torah mentions that one’s house can be infected with the spiritual impurity of Tzora’as the owner approaches the Kohen and states that it appears as though a sign of Tzora’as has been noticed.
One of the most special sacrifices is that of the burnt offering. The entire animal is consumed on the altar, obviously an indication of absolute and exclusive consideration to serve Hashem. Only the outer skin, the hide is not given to Hashem but rather presented to the Kohanim, the priests, our representatives in the Mishkan and the Beis Hamikdash.
Nachmonides on the other hand explains that this beginning verse in Vayikra is a continuation of the end of parshas Pekudei. There the Torah states that the Cloud of Hashem enveloped the Mishkan both from the outer perimeter and even the interior of the Mishkan was infused with the glory of Hashem.
We know that the nation traveled under the guidance of the special clouds that surrounded it. They were not allowed to go forward unless they were directed so by Hashem through the clouds. The Torah further states that if the clouds did not begin their preparatory formation to leave, then the people did not prepare to leave either. That we followed the clouds’ direction is clearly stated at the very end of sefer Shemos.
Klal Yisroel made donations for the construction of the Mishkan and also for purchasing sacrifices. There was a specific amount to be given for the offerings, a half shekel. The Torah clearly states that each and every individual must give the exact same amount.