Smichah
ויקרא ט,ו: זֶׁה הַדָבָר אֲשֶׁר־צִׁוָּה ה' תַעֲשׂוּ
The Sforno explains that the obscure phrase זה הדבר refers to the ritual of סְמִיכָה (act of laying hands). Since the glory of HaShem had already filled the Ohel haMoed at this time. The act of Smichah will merit an additional relevation.
Moshe and Aharon
ויקרא י, יא: וְאֵּת ׀ שְעִׁיר הַחַטָאת
The discussion between Aharon and Moshe is explained by the Sforno as follows:
The eighth day (from which this portion gets its name) was Rosh Chodesh Nissan. The sin offering which the Kohanim burnt was that of the New Moon sacrifice which Moshe believed had to be eaten if it was to serve its purpose of atonement. Aharon, however, argued that an Onen (a mourner from the time of a relative’s death until nightfall following the burial) may not partake of any sacrifice especially a communal one. Aharon and his other sons were in such a category. Even if an exception was made by Moshe regarding the meal offering of consecration, this dispensation could not apply to the sin offering of the New Moon, which is obligated for all generations not like the one-time meal offering of the consecration.
Therefore, Aharon suggested that they were justified in burning the sin offering given their state of Onen. Moshe accepted Aharon’s reasoning and was pleased to see the clarity and logic of his brother’s thinking which was not clouded by the tragic death of his two sons.
These Are the Living Things that You May Eat
ויקרא יא,ב: זֹאת הַחַיָה אֲשֶׁר תֹאכְלוּ
HaShem’s original intent was to dwell in the midst of the Jewish people without the medium of a Sanctuary or any other form of intermediary. Were it not for the sin of the Golden Calf this would have come to pass and holy nation of the Jews would have been everlasting. After this grand plan was thwarted HaShem refused to allow His Presence to dwell among the Jews until Moshe prevailed upon Him through prayers to dwell in the Sanctuary. Chaza”l teach us that the laws listed in this Parsha and the following ones serve to refine and purify the collective soul and character of the Jews, thereby preparing them to receive the Divine Presence. The laws of Kashrus and of Niddah and of purity were all meant to sanctify the Jews, thereby bringing them to a level to be close to HaShem. This is the thrust of the Sforno’s commentary.
The Sforno proceeds to explain the difference between the expressions טמא (unclean) and שֶׁקֶץ (detestable). He submits that only that which can convey defilement through contact or carrying is referred to as טמא, while that which is prohibited but does not physically defile is referred to as שקץ.
In addition, Sforno continues to explain that the Jew has specific dietary laws (kosher) that are meant to maintain his spirituality and his connection to chaim (eternal life/HaShem). The Jew must separate himself from anything that could diminish his spirituality. This is not only limited to food items but to anything which is classified as spiritually contaminating.