Vayikra, VaYikra, Va-yikra, or Vayyiqra (ויקרא — Hebrew for "and He called,” the first word in the parshah) is the 24th weekly Torah portion (parshah) in the annual Jewish cycle of Torah reading and the first in the book of Leviticus. It constitutes Leviticus 1:1–5:26. Jews in the Diaspora read it the 23rd or 24th Sabbath after Simchat Torah, generally in March or early April.

Summary

God called to Moses from the Tabernacle and told him the laws of the sacrifices (korbanot). (Leviticus 1:1.)

• Burnt offerings ('olah) could be bulls, rams or male goats, or turtle doves or pigeons, which the priest burned completely on wood on the altar. (Leviticus 1:3–17.)
• Meal offerings (minchah) were of choice flour with oil, from which priest would remove a token portion to burn on the altar, and the remainder the priests could eat. (Leviticus 2:1–10.) Meal offerings could not contain leaven or honey, and had to be seasoned with salt. (Leviticus 2:11–13.) Meal offerings of first fruits had to be new ears parched with fire, grits of the fresh grain. (Leviticus 2:14.)
• Sacrifices of well-being (shelamim) could be male or a female cattle, sheep, or goats, from which the priest would dash the blood on the sides of the altar and burn the fat around the entrails, the kidneys, and the protuberance on the liver on the altar. (Leviticus 3:1–16.)
• Sin offerings (chattat) for unwitting sin by the High Priest or the community required sacrificing a bull, sprinkling its blood in the Tent of Meeting, burning on the altar the fat around the entrails, the kidneys, and the protuberance on the liver, and burning the rest of the bull on an ash heap outside the camp. (Leviticus 4:1–21.) Guilt offerings for unwitting sin by a chieftain required sacrificing a male goat, putting some of its blood on the horns of the altar, and burning its fat. (Leviticus 4:22–26.) Guilt offerings for unwitting sin by a lay person required sacrificing a female goat, putting some of its blood on the horns of the altar, and burning its fat. (Leviticus 4:27–31.)
• Sin offerings were required for cases when a person:
  • was able to testify but did not give information,
  • touched any unclean thing,
  • touched human uncleanness, or
  • uttered an oath and forgot. (Leviticus 5:1–4.)

In such cases, the person had to confess and sacrifice a female sheep or goat; or if he could not afford a sheep, two turtledoves or two pigeons; or if he could not afford the birds, choice flour without oil. (Leviticus 5:5–13.)

• Guilt offerings ('asham) were required when a person was unwittingly remiss about any sacred thing. (Leviticus 5:14–15.) In such cases, the person had to sacrifice a ram and make restitution plus 20 percent to the priest. (Leviticus 5:16.) Similarly, guilt offerings were required when a person dealt deceitfully in the matter of a deposit or a pledge, through robbery, by fraud, or by finding something lost and lying about it. (Leviticus 5:20–22.) In such cases, the person had to sacrifice a ram and make restitution plus 20 percent to the victim. (Leviticus 5:22–26.)

In classical rabbinic interpretation

Leviticus chapter 1

Rav Assi said that young children began their Torah studies with Leviticus and not with Genesis because young children are pure, and the sacrifices explained in Leviticus are pure, so the pure studied the pure. (Leviticus Rabbah 7:3.)

Rabbi Shimon bar Yochai taught that, generally speaking, the Torah required a burnt offering only as expiation for sinful meditation of the heart. (Leviticus Rabbah 7:3.) And a midrash taught that if people repent, it is accounted as if they had gone up to Jerusalem, built the Temple and the altars, and offered all the sacrifices ordained in the Torah. (Leviticus Rabbah 7:2.) And Rabbi Aha said in the name of Rabbi Hanina ben Pappa that God accounts studying the sacrifices as equal to offering them. (Leviticus Rabbah 7:3.)

The Sifra cited Leviticus 1:1 along with Exodus 3:4 for the proposition that whenever God spoke to Moses, God first called out to him. (Sifra 1:1.) And the Sifra deduced from God’s calling “to him” in Leviticus 1:1 that God meant to speak to Moses alone, to the exclusion of even Aaron. Rabbi Judah ben Betera noted that God spoke to Moses and Aaron together in 13 passages, and to Moses alone in 13 passages, teaching that in these latter passages, Moses was then to inform Aaron. And Rabbi Jose the Galilean deduced from the use of “at the tent of meeting” in Leviticus 1:1 that every time that God spoke to Moses at the tent of meeting, God spoke to Moses alone, to the exclusion of Aaron. (Sifra 2:1.) Rabbi Tanchum ben Chanilai found in God’s calling to Moses alone in Leviticus 1:1 proof that a burden that is too heavy for 600,000 — hearing the voice of God (see Deuteronomy Deuteronomy 5:22) — can nonetheless be light for one. (Leviticus Rabbah 1:1, 4.) And the Sifra also deduced from Leviticus 1:1 that God’s voice, perhaps because it was subdued, resonated only within the tent itself. (Sifra 2:2.)

Rabbi Tanchuma said in the name of Rabbi Joshua ben Korchah that Leviticus 1:1 demonstrated that out of the 10 different names that Scripture applied to Moses, God always addressed Moses by his given name. (Leviticus Rabbah 1:3.)

The Mishnah deduced from Leviticus 1:3 that the offerer only effected atonement if the offerer brought the offering voluntarily, but if the offerer pledged to bring a burnt offering, the Mishnah taught that they compelled the offerer to state that the offering was voluntary. The Rabbis in a Baraita read the words “he shall offer it” in Leviticus 1:3 to teach that the congregation needed to compel the offerer to fulfill the offerer’s obligation. (Mishnah Arakhin 5:6; Babylonian Talmud Arakhin 21a.)

The Gemara interpreted the requirement of Leviticus 1:5 that the priest “dash the blood round about against the altar” to teach that the priest threw the blood against two opposing corners of the altar, thus hitting all four sides of the altar and satisfying the requirement to dash the altar “round about.” (Babylonian Talmud Zevachim 53b.)

Rabbi Eliezer (or some say Rabbi Eliezer ben Jacob) taught that Nadab and Abihu died in Leviticus 10:2 only because they gave a legal decision interpreting Leviticus 1:7 in the presence of their Master Moses. Even though Leviticus 9:24 reports that “fire came forth from before the Lord and consumed the burnt-offering and the fat on the altar,” Nadab and Abihu deduced from the command of Leviticus 1:7 that “the sons of Aaron the priest shall put fire upon the altar” that the priests still had a religious duty to bring some ordinary fire to the altar, as well. (Babylonian Talmud Eruvin 63a.)

The Mishnah taught that the priest’s obligation in Leviticus 1:9 to offer the fats and other sacrificial pieces persisted until dawn. (Mishnah Berakhot 1:1; Babylonian Talmud Berakhot 2a.)

The Sifra deduced from Leviticus 1:10 that God occasionally began freestanding statements to Moses so as to allow Moses a pause to collect his thoughts. The Sifra generalized from this example that it was all the more appropriate for ordinary people to speak deliberately in conversation with other people. (Sifra 1:3.)

Tractate Zevachim in the Mishnah, Tosefta, and Talmud interpreted the law of animal sacrifices in Leviticus 1–5. (Mishnah Zevachim 1:1–14:10; Tosefta Zevachim 1:1–13:20; Babylonian Talmud Zevachim 2a–120b.)

Leviticus chapter 2

Tractate Menachot in the Mishnah, Tosefta, and Talmud interpreted the law of meal offerings in Leviticus 2. (Mishnah Menachot 1:1–13:11; Tosefta Menachot 1:1–13:23; Babylonian Talmud Menachot 2a–110a.)

Leviticus chapter 3

The Gemara deduced from the words “And if his offering be a sacrifice of peace-offerings” in Leviticus 3:1 that for an offering to be effective, one needed to slaughter the sacrifice for the sake of its being a peace-offering. (Babylonian Talmud Zevachim 4a.)

Rabbi Simeon interpreted the term “peace-offering” (שְׁלָמִים, shelamim) in Leviticus 3:1 and after to indicate that a person could bring the offering only when “whole” (שָׁלֵם, shalem), and thus not when one was in the first stage of mourning after the death of a close relative. (Babylonian Talmud Zevachim 99b; Leviticus Rabbah 9:8.)

Interpreting the words “And he shall . . . kill it at the door of the tent of meeting” in Leviticus 3:2, Rab Judah deduced in the name of Samuel that the priest had to kill the sacrifice when the gate was open, not when the gate was closed, and thus that peace-offerings slain before the doors of the Temple were opened were invalid. (Babylonian Talmud Yoma 62b.)

The Mishnah taught that because the peace-offering was a sacrifice of lesser sanctity, it could be slain in any part of the Temple court. (Mishnah Zevachim 5:7.) The Rabbis taught in a Baraita that the Mishnah’s rule could be derived from the words “And he shall . . . kill it at the door of the tent of meeting” in Leviticus 3:2, “And he shall . . . kill it before the tent of meeting” in Leviticus 3:8, and “And he shall . . . kill it before the tent of meeting” in Leviticus 3:13. The three verses taken together taught that all sides of the Temple court were fit for performing sacrifices of lesser sanctity. (Babylonian Talmud Zevachim 55a.)

The Gemara deduced from the words “And the priest shall make it smoke” in Leviticus 3:11 that the priest must not mix portions of one sacrifice with those of another. And the Gemara cited a Baraita to interpret the words “And the priest shall make them smoke” Leviticus 3:16 to teach that the priest had to burn all the sacrificed parts of an offering at the same time. (Babylonian Talmud Pesachim 64b.)

The Sages taught that one may trust butchers to remove the fat that Leviticus 3:17 and 7:23 forbids. (Mishnah Chullin 7:1; Babylonian Talmud Chullin 89b.)

Leviticus chapter 4

Tractate Horayot in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the High Priest’s bull in Leviticus 4:1–12, the bull for a communal error in Leviticus 4:13–21, the ruler’s goat in Leviticus 4:22–26, and the sin offerings in Leviticus 4:27–5:12, and 5:17–19. (Mishnah Horayot 1:1–3:8; Tosefta Horayot 1:1–2:13; Jerusalem Talmud Horayot 1a–; Babylonian Talmud Horayot 2a–14a.)

The Rabbis interpreted the words, “If any one shall sin through error,” in Leviticus 4:2 to apply to inadvertent transgressions. (Babylonian Talmud Yoma 36b.)

Leviticus chapter 5

Rabbi Joshua of Siknin taught in the name of Rabbi Levi that Leviticus 5 uses the word “soul” (nefesh, נֶפֶשׁ) six times (in Leviticus 5:1, 2, 4, 15, 17, and 21), corresponding to the six days of Creation. God said to the soul that all that God created in the six days of creation God created for the sake of the soul, and then the soul went and sinned! And thus, Leviticus 5:1 begins, “When a soul sins . . . .” (Leviticus Rabbah 4:2.)

Tractates Nedarim and Shevuot in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of vows in Exodus 20:7, Leviticus 5:1–10 and 19:12, Numbers Numbers 30:2–17, and Deuteronomy 23:24. (Mishnah Nedarim 1:1–11:12; Tosefta Nedarim 1:1–7:8; Jerusalem Talmud Nedarim 1a–; Babylonian Talmud Nedarim 2a–91b; Mishnah Shevuot 1:1–8:6; Tosefta Shevuot 1:1–6:7; Jerusalem Talmud Shevuot 1a–; Babylonian Talmud Shevuot 2a–49b.)

A midrash deduced from the instructions in Leviticus 5:11–13 for the poor person to bring meal offerings that God valued the poor person’s offering. (Leviticus Rabbah 3:2.)

Commandments

According to Sefer ha-Chinuch, there are 11 positive and 5 negative commandments in the parshah:

• To carry out the procedure of the burnt offering as prescribed in the Torah (Leviticus 1:3.)
• To bring meal offerings as prescribed in the Torah (Leviticus 2:1.)
• Not to burn honey or yeast on the altar (Leviticus 2:11.)
• Not to omit the salt from sacrifices (Leviticus 2:13.)
• To salt all sacrifices (Leviticus 2:13.)
• The Sanhedrin must bring an offering when it rules in error. (Leviticus 4:13.)
• To bring a sin offering for transgression (Leviticus 4:27.)
• Anybody who knows evidence must testify in court. (Leviticus 5:1.)
• To bring an offering of greater or lesser value (if the person is wealthy, an animal; if poor, a bird or meal offering) (Leviticus 5:7–11.)
• Not to decapitate a fowl brought as a sin offering (Leviticus 5:8.)
• Not to put oil on the meal offerings of wrongdoers (Leviticus 5:11.)
• Not to put frankincense on meal offerings (Num. 5:15.)
• One who profaned property must repay what he profaned plus a fifth and bring a sacrifice. (Leviticus 5:16.)
• To bring an offering when uncertain of guilt (Leviticus 5:17–18.)
• To return the robbed object or its value (Leviticus 5:23.)
• To bring an offering when guilt is certain (Leviticus 5:25.)

(See Sefer HaHinnuch: The Book of [Mitzvah] Education. Translated by Charles Wengrov, 2:3–73. Jerusalem: Feldheim Pub., 1984. ISBN 0-87306-296-5.)

Haftarah

Generally

The haftarah for the parshah is Isaiah 43:21–44:23.

Summary

God formed the people of Israel that they might praise God, but they did not call upon God, nor did they bring God their burnt-offerings, meal-offerings, frankincense, or the fat of their sacrifices. (Isaiah 43:21–24.) Rather, they burdened God with their sins. (Isaiah 43:24.) God blots out their transgressions for God’s own sake. (Isaiah 43:25.) Their first father sinned, and their intercessors transgressed, and so God abandoned the sanctuary and the Israelites to condemnation. (Isaiah 43:27–28.)

And yet God told the people of Israel not to fear, for God would pour water upon the thirsty land, and God’s blessing upon their offspring, and they would spring up like grass. (Isaiah 44:1–4.) And they would call themselves the Lord’s, by the name of Jacob, and by the name of Israel. (Isaiah 44:5.)

God declared that God is the first and the last, and beside God there is no God, no One Who can proclaim what the future will be, no other Rock. (Isaiah 44:6–8.) Those who fashion graven images shall not profit; they shall be shamed together. (Isaiah 44:7–11.) The smith makes an ax, and the carpenter forms the figure of a man. (Isaiah 44:12–13.) He hews down cedars and oaks, and uses the same wood for fuel to warm himself and to make a god to worship. (Isaiah 44:14–17.) They do not know nor understand that they strive after ashes. (Isaiah 44:18–20.)

God called on the people of Israel to remember these things, and not forget God who formed them and blotted out their sins. (Isaiah 44:21–22.) God called on the heaven and earth, mountain and forest to sing, for God had redeemed Israel for God’s glory. (Isaiah 44:23.)

Connection to the Parshah

Both the parshah and the haftarah address sacrifices to God. Both the parshah and the haftarah address burnt offerings ('olah) (Leviticus 1:3–4, 6, 9–10 13–14, 17; 3:5; 4:7, 10, 18, 24–25, 29–30, 33–34; 5:7, 10; Isaiah 43:23), meal offerings (minchah) (Leviticus 2:3, 5–11, 13–15; 5:13; Isaiah 43:23), frankincense (levonah) (Leviticus 2:1–2, 15–16; 5:11; Isaiah 43:23), and witnesses (ed or eday). (Leviticus 5:1; Isaiah 44:8.)

On Shabbat Rosh Chodesh

When the parshah coincides with Shabbat Rosh Chodesh (as it does in 2012, 2015, and 2018), the haftarah is Isaiah 66:1–24.

On Shabbat Zachor

When the parshah coincides with Shabbat Zachor (the special Sabbath immediately preceding Purim — as it does in 2016), the haftarah is:

• for Ashkenazi Jews: 1 Samuel 15:2–34;
• for Sephardi Jews: 1 Samuel 15:1–34.

Connection to the Special Sabbath

On Shabbat Zachor, the Sabbath just before Purim, Jews read Deuteronomy 25:17–19, which instructs Jews: “Remember (zachor) what Amalek did” in attacking the Israelites. (Deuteronomy 25:17.) The haftarah for Shabbat Zachor, 1 Samuel 15:2–34 or 1–34, describes Saul’s encounter with Amalek and Saul’s and Samuel’s tretament of the Amalekite king Agag. Purim, in turn, commemorates the story of Esther and the Jewish people’s victory over Haman’s plan to kill the Jews, told in the book of Esther. (Esther 1:1–10:3.) Esther 3:1 identifies Haman as an Agagite, and thus a descendant of Amalek. Numbers 24:7 identifies the Agagites with the Amalekites. Alternatively, a Midrash tells the story that between King Agag’s capture by Saul and his killing by Samuel, Agag fathered a child, from whom Haman in turn descended. (Seder Eliyahu Rabbah ch. 20; Targum Sheni to Esther 4:13.)

In the liturgy

The list of animals from which the Israelites could bring sacrifices in Leviticus 1:2 provides an application of the fourth of the Thirteen Rules for interpreting the Torah in the Baraita of Rabbi Ishmael that many Jews read as part of the readings before the Pesukei d’Zimrah prayer service. The rule provides that when the general precedes the specific, the law applies only to the specific. Leviticus 1:2 says, “you shall bring your offering from the domestic animals, even from the herd or from the flock.” Applying the fourth rule teaches that Israelites could bring sacrifices from no domestic animals other than cattle from the herd or sheep or goats from the flock. (Menachem Davis. The Schottenstein Edition Siddur for the Sabbath and Festivals with an Interlinear Translation, 244. Brooklyn: Mesorah Publications, 2002. ISBN 1-57819-697-3.)

During the Torah reading, the gabbai calls for the Kohen to “approach” (k’rav, קרב) to perform the first aliah, or blessing on the Torah reading, recalling the use of the word “approach” (k’rav, קרב) in Leviticus 1:5 to describe the priest’s duty to perform the sacrificial service. (Davis. Siddur for the Sabbath and Festivals, at 368.)

Many Jews read excerpts from and allusions to the instructions in the parshah as part of the readings on the offerings after the Sabbath morning blessings. Specifically, Jews read the instructions for the priest’s sacrifices in Leviticus 1:11 (Davis. Siddur for the Sabbath and Festivals, at 221–22), the prohibition on leavening or honey in the incense in Leviticus 2:11 (Davis, at 228), a discussion of the bulls that are completely burned, in reference to the instructions in Leviticus 4:8–12 (Davis, at 236), and a discussion of the guilt offerings referred to in Leviticus 5:14–26 (Davis, at 239).

The Weekly Maqam

In the Weekly Maqam, Sephardi Jews each week base the songs of the services on the content of that week's parshah. For parshah Vayikra, Sephardi Jews apply Maqam Rast, the maqam that shows a beginning or an initiation of something. In this case it is appropriate because Jews are initiating the book of Leviticus.

Further reading

The parshah has parallels or is discussed in these classical sources:

Biblical

• Exodus 20:7 (vows).
• Leviticus 19:12 (vows).
• Numbers 30:2–17 (vows).
• Deuteronomy 23:22–24 (vows).
• Isaiah 56:7 (sacrifices from all people).
• Jeremiah 7:22–23 (preferring obedience to sacrifices).
• Ezekiel 18:5–7 (the just does not rob).
• Hosea 14:3 (the offering of our lips instead of bulls).
• Psalms 19:13 (unknowing sin); 20:4 (burnt offerings); 40:7 (sacrifices); 50:3–23 (sacrifices of thanksgiving); 51:16–19 (sacrifices); 66:13–15 (burnt offerings); 107:22 (sacrifices of thanksgiving); 116:17 (sacrifices of thanksgiving).

Early nonrabbinic

• The Wisdom of Ben Sira 50:1–29. Jerusalem, circa 180 B.C.E.
• Philo. Allegorical Interpretation 3:48:143–49:144; On the Birth of Abel and the Sacrifices Offered by Him and by His Brother Cain 36:118; On the Posterity of Cain and His Exile 35:123; On Mating with the Preliminary Studies 30:169; On the Change of Names 41:234; On Dreams, That They Are God-Sent 1:14:81, 2:10:71, 44:296; The Special Laws 1:37:199, 42:233, 43:236, 53:289; 2:6:26; 4:23:119, 123. Alexandria, Egypt, early 1st Century C.E.. Reprinted in, e.g., The Works of Philo: Complete and Unabridged, New Updated Edition. Translated by Charles Duke Yonge, 66, 108, 144, 319, 361, 372, 393, 409, 553, 556, 561, 570, 627–28. Peabody, Mass.: Hendrickson Pub., 1993. ISBN 0-943575-93-1.

• Josephus, Antiquities of the Jews 3:9:1–4. Circa 93–94. Reprinted in, e.g., The Works of Josephus: Complete and Unabridged, New Updated Edition. Translated by William Whiston, 94–95. Peabody, Mass.: Hendrickson Pub., 1987. ISBN 0-913573-86-8.

Classical rabbinic

• Mishnah: Berakhot 1:1; Shekalim 6:6; Nedarim 1:1–11:12; Bava Kamma 9:7; Sanhedrin 4:5; Shevuot 1:1–8:6; Horayot 1:1–3:8; Zevachim 1:1–14:10; Menachot 1:1–13:11; Chullin 1:4, 7:1; Arakhin 5:6; Keritot 1:2, 2:4, 4:3, 6:6–9; Parah 1:4. Land of Israel, circa 200 C.E. Reprinted in, e.g., The Mishnah: A New Translation. Translated by Jacob Neusner, 3, 261, 406–30, 524, 591, 616, 620–39, 689–766, 779, 817, 837, 839, 845, 849–50, 1014. New Haven: Yale University Press, 1988. ISBN 0-300-05022-4.
• Tosefta: Peah 3:8; Demai 2:7; Challah 2:7; Bikkurim 2:1; Kippurim (Yoma) 1:5; Nedarim 1:1–7:8; Bava Kamma 7:5; Makkot 5:2–3; Shevuot 1:6–3:8; Horayot 1:1–2:13; Zevachim 1:1–13:20; Menachot 1:1–13:23; Chullin 9:14; Keritot 2:13–15. Land of Israel, circa 300 C.E. Reprinted in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction. Translated by Jacob Neusner, 1:65, 85, 339, 348, 542, 785–805; 2:987, 1214, 1219–44, 1295–1369, 1401–02, 1429–30, 1437, 1453, 1562–63 1563. Peabody, Mass.: Hendrickson Pub., 2002. ISBN 1-56563-642-2.
• Sifra 1:1–69:1. Land of Israel, 4th Century C.E. Reprinted in, e.g., Sifra: An Analytical Translation. Translated by Jacob Neusner, 1:65–345. Atlanta: Scholars Press, 1988. ISBN 1-55540-205-4.
• Jerusalem Talmud: Berakhot 8a; Challah 7a, 8a, 33a; Nedarim 1a–; Shevuot 1a–; Horayot 1a–. Land of Israel, circa 400 C.E. Reprinted in, e.g., Talmud Yerushalmi. Edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus, vols. 1, 11. Brooklyn: Mesorah Pubs., 2005–2009.
• Leviticus Rabbah 1:1–7:1; 8:4; 10:3; 22:10. Land of Israel, 5th Century. Reprinted in, e.g., Midrash Rabbah: Leviticus. Translated by H. Freedman and Maurice Simon, 4:1–88, 90, 104, 124, 288. London: Soncino Press, 1939. ISBN 0-900689-38-2.

• Babylonian Talmud: Berakhot 2a, 5a, 31b, 37b; Shabbat 2a–3a, 15a, 25a, 26b, 38a, 68b–69a, 70a, 71b, 103a, 108a; Eruvin 2a, 30b, 57a, 104a; Pesachim 16b, 32b–33a, 36a, 40a, 43b, 57b, 59a, 62a, 63b, 64b–65b, 66b, 73a, 77b, 83a, 89a, 96b; Yoma 4b–5a, 15b, 20a, 21b, 24a–b, 25b, 26b–27a, 36a–37a, 41a, 44a, 45a, 47a–48a, 50a, 53a, 56b–57b, 58b–59a, 62b, 67b–68b, 73a, 74a, 80a, 85b; Sukkah 30a, 48b, 49b, 56a; Beitzah 20a, 25a, 39a; Rosh Hashanah 5b–6a, 28a, 33a; Taanit 22b; Megillah 8a, 9b, 16a, 20b; Moed Katan 17b; Chagigah 2a, 6a–b, 7b, 10a–11a, 16b, 23b; Yevamot 8b–9a, 32b, 34a, 35b, 83b, 87b, 90a, 100a, 101b, 106a; Ketubot 5b, 30b, 42a–b, 45a, 60a, 106a; Nedarim 2a–91b; Nazir 9b, 23a, 24a, 25a, 27b–28a, 29a, 35a, 36a, 38a, 45a, 47b, 62b; Sotah 14a–15a, 23a, 32a, 33a, 37b, 44b, 46b; Gittin 28b, 71a, 74a; Kiddushin 14a, 24b, 36a–b, 37b, 44a, 50a, 52b–53a, 54b–55a, 57b, 81b; Bava Kamma 2a, 3b, 4b, 9b, 12b–13a, 20b, 40b, 56a, 63b, 65a–67a, 71a, 79b, 86b, 91b, 93a, 94b, 98a–b, 101a, 103a–06b, 108a–b, 110b–11a, 112a, 117b; Bava Metzia 3b, 36a, 43a–b, 48a, 54b–55b, 58a, 104a, 111a–b; Bava Batra 26b, 74b, 79a, 88b, 120b, 123b; Sanhedrin 2a, 3b–4b, 13b–14a, 18b, 30a, 34b, 37b, 42b, 47a, 52a, 61b–62a, 83a, 84a, 87a, 101a, 107a; Makkot 13a, 16a, 17a–19a; Shevuot 2a–49b; Avodah Zarah 24b, 29b, 42b, 44a; Horayot 2a–14a; Zevachim 2a–120b; Menachot 2a–110a; Chullin 2b, 5a–b, 11a, 13a–b, 17a, 19b–22b, 27a–b, 30b, 37a, 49a, 61a, 70b–71a, 85a, 90a, 93a, 117a, 123b, 132b, 133b; Bekhorot 15b, 41a–42a, 43b, 53b, 61a; Arakhin 2a, 4a, 17b–18a, 20b–21a; Temurah 2a–3b, 6a, 8a, 15a–b, 17b–18b, 19b–20a, 22a, 23b, 28a–29a, 32b; Keritot 2a, 3a, 4a–5a, 7a–b, 9a, 10b, 11b–12b, 18b–19b, 22a–b, 23b, 24b, 25b–28b; Meilah 2b, 8a–b, 9b–10a, 15a, 18a–b, 19b–20a; Tamid 28b, 29b, 31b; Niddah 28b, 41a, 70b. Babylonia, 6th Century. Reprinted in, e.g., Talmud Bavli. Edited by Yisroel Simcha Schorr, Chaim Malinowitz, and Mordechai Marcus, 72 vols. Brooklyn: Mesorah Pubs., 2006.

Medieval

• Rashi. Commentary. Leviticus 1–5. Troyes, France, late 11th Century. Reprinted in, e.g., Rashi. The Torah: With Rashi’s Commentary Translated, Annotated, and Elucidated. Translated and annotated by Yisrael Isser Zvi Herczeg, 3:1–57. Brooklyn: Mesorah Publications, 1994. ISBN 0-89906-028-5.
• Judah Halevi. Kuzari. 3:60. Toledo, Spain, 1130–1140. Reprinted in, e.g., Jehuda Halevi. Kuzari: An Argument for the Faith of Israel. Intro. by Henry Slonimsky, 184. New York: Schocken, 1964. ISBN 0-8052-0075-4.
• Zohar 3:2a–26a. Spain, late 13th Century.

Modern

• Thomas Hobbes. Leviathan, 3:40, 42. England, 1651. Reprint edited by C. B. Macpherson, 503–04, 572. Harmondsworth, England: Penguin Classics, 1982. ISBN 0140431950.
• Jacob Milgrom. “Sacrifices and Offerings, OT,” and “Wave offering.” In The Interpreter’s Dictionary of the Bible. Supp. vol., 763–71, 944–46. Nashville, Tenn.: Abingdon, 1976. ISBN 0-687-19269-2.
• Jacob Milgrom. Leviticus 1–16, 3:129–378. New York: Anchor Bible, 1998. ISBN 0-385-11434-6.
• Alan Lew. This Is Real and You Are Completely Unprepared: The Days of Awe as a Journey of Transformation, 108–09. Boston: Little, Brown and Co., 2003. ISBN 0-316-73908-1.

External links

Texts

• Masoretic text and 1917 JPS translation
• Hear the parsha chanted

Summaries

• Summary of the Vayikrah parsha and video of the parsha on Patheos
• Parasha in a Nutshell: Parasha Vayikrah

Commentaries

• Academy for Jewish Religion, New York
• Aish.com
• American Jewish University
• Bar-Ilan University
• Chabad.org
• Department for Jewish Zionist Education
• eparsha.com
• Jewish Theological Seminary
• Orthodox Union
• Rabbi Shmuel Herzfeld
• Reconstructionist Judaism
• Sephardic Institute
• Shiur.com
• Tanach Study Center
• Torah.org
• TorahVort.com
• Union for Reform Judaism
• United Hebrew Congregations of the Commonwealth
• United Synagogue of Conservative Judaism