1) Sefer Vayikra talks all about korbonos, unfortunately, we no longer have the Beis HaMikdosh, and we can’t bring korbonos today, as there is no mizbayach to offer them on. In Al HaMichya we daven: רחם (נא) ה' אלקינו על ישראל עמך ועל ירושלים עירך ...ועל מזבחך ועל היכלך ובנה ירושלים עיר הקדש במהרה בימינו – “Please have mercy Hashem our G-d, on Yisroel Your people, and on Yerusholayim Your city ... and on the mizbayach, and on the heichel, and rebuild the holy city of Yerusholayim speedily in our days.” Why do we only daven for the mizbayach in Al HaMichya and not in Birchas HaMazon?
2) The Medrash teaches (Vayikra Rabbah 7:3) that in the absence of the Beis HaMikdosh, a person who recites and learns the halachos of the korbonos is considered in Hashem’s eyes as if he actually offered them. Does this principle mean that learning the halachos of any mitzvah is considered tantamount to fulfilling it, or is this concept unique to learning the halachos of korbonos?
3) The Torah commands (5:23): והשיב את הגזילה אשר גזל, that a thief return the item that he stole. If somebody stole an esrog and returned it after Succos, does he fulfill the mitzvah of returning the stolen object?
4) If one steals money, is he allowed to return it on Shabbos?
5) If one accidentally swaps his hat or coat in yeshiva or in shul is he allowed to wear the other persons hat or coat? Similarly, if one sees that someone else took his hat or coat, is he allowed to wear the other persons hat or coat?
6) The pasuk (5:4) says, that if one is poor and he can’t afford a sheep, he should bring two birds instead, one as a chatos and one as an olah. The Chinuch (123) writes, if a poor man brings a korban fit for a rich person he doesn’t fulfill his duty. The Chinuch explains: “Hashem had mercy on him and exempted him, therefore, it is incorrect that he should force himself to do more. From this people should learn, that one shouldn’t spend on something more money than he can afford...”. The Achronim all ask, however, that there is a Mishnah in Negoim (14:12) which seems to say the exact opposite, and that a poor person is able to bring the korban of a rich person. The Mishnah says: “A poor metzorah that brought the korban of a rich person fulfills his obligation, however, a rich person who brings the korban of a poor person, doesn’t fulfill his obligation”. The Bartenura writes, that a poor person can even bring the korban of the rich person lechatchila, how can we reconcile this with the Chinuch?
