Neciv Vájikrá

However, the Tannaim certainly derived much exegesis in the Sifra from meticulous analysis of the verses, even when lacking oral traditions. Thus there can be a halachic disagreement among the Tannaim: one master deriving a law one way, while the other [deriving a different law] in an alternate way from [the same verse]. This form of exegesis, is considered to be pshat haMikra, i.e. understanding the plain meaning of the verses, arrived by their careful understanding of the Torah’s language.

Humbly and with the assistance of the Divine Dispenser of wisdom, we [too] have derived [the source of various halachos] by examining the Scriptural nuances. Heaven forbid, would we be deriving original interpretations; rather by examining the Scriptural nuances, we have been able to [connect the verses to] many traditions and laws that have been cited in the Gemorah. For example, by applying examination to the verses in the Torah reading of B’Chukosai, we have shown [the source of the halacha stated] by Rava that hekdesh mafkia midei shibud, “consecration cancels the lien of a creditor,” and thus this halacha becomes greatly illuminated. There are many more [inferences found] in this Book [of Leviticus]. We have already shown in our compilation Ha’amek She’elah in siman 67 and 103 that our master the Sheiltos attributes many halachos in the Gemorah to Scriptural inferences not stated in the Talmud; and with the noting of these Scriptural inferences, the halacha becomes further clarified.

It has been stated in Bereishis Rabbah 3: “And God saw that the Light was good,” refers to the Book of Leviticus which is filled with numerous laws.

The apparent understanding of this Midrash is just as it is beneficial to the eyes [i.e. for the one perceiving the light] to see the sun (i.e. the source of the light), and thus one appreciates the light even more; such is it beneficial to perceive in the Book of Leviticus, the source of the numerous laws found in the Talmud. [For by knowing the source of the laws] one understands the light of the laws even more.

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אשר נשיא יחטא — The word אשר is connected in meaning with ‎‎‏אשרי “happy”. Happy is the generation whose prince (king) takes care to bring an atonement sacrifice even for an inadvertent act of his; how much the more certain is it that he will do penance for his wilful sins (Sifra, Vayikra Dibbura d'Chovah, Section 5 1; Horayot 10b)

אשר נשיא יחטא, when the King (or political head) sins; there is no conditional word אם, “if,” i.e. the Torah considers it as almost a given that the political head of the people will become guilty of at least an inadvertent sin. Moses describes such a likely scenario as the result of the people enjoying good times, when he says in Deuteronomy 32,15 וישמן ישורון ויבעט, “when Yeshurun waxed fat it kicked. ואשם, he realised himself that he had sinned; it did not have to be brought to his attention by others. או הודע לו, or his sin had to be brought to his attention by others. The vowel cholem on the letter vav substitutes for the vowel shuruk which would have made it clear that it is a passive mode.

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