1. The Sa'ir La'Azazel secret — Based on the Midrash, the Ramban explains that the goat sent to the desert serves as a "bribe" to the Satan to prevent prosecution of Israel on Yom Kippur, emphasizing that this is a divine decree and not a sacrifice to idols.

2. Prohibition of blood — Consuming dam is forbidden because the blood is the animal's nefesh (soul); eating it can imbue a person with animalistic traits and is fundamentally improper for one living soul to consume another.

3. Holiness of the Land — Unlike other nations governed by angels, Eretz Yisrael is under God's direct hashgacha. Consequently, the Land "vomits out" those who commit grave sins, as it cannot tolerate spiritual impurity.

4. Mitzvos in the Diaspora — The Ramban cites the Sifrei teaching that the primary fulfillment of mitzvos is in Eretz Yisrael; in chutz la'aretz, we keep them as "signposts" (tziyunim) so they remain familiar upon our return.

5. Holy vs. Disgusting — The command of Kedoshim Tihyu requires one to be parush min hamutaros (abstain from excesses). Without this, a person can follow every technical law but still be a navel birshus haTorah (a disgusting person with Torah permission).

6. Constructive Rebuke — Instead of harboring secret hatred (lo tisna), one must fulfill hocheiach tochiach by speaking calmly to their fellow. Often, communication reveals that there was no ill intent, preventing unnecessary conflict.

7. Honoring the Elderly — The mitzvah to "rise before the hoary head" (mipnei seivah takum) applies to any person aged seventy and above, regardless of whether they are a talmid chacham (Torah scholar).

8. A brother's kindness — Regarding forbidden relations with a sister, the Torah uses the term chesed. The Ramban explains this as a reminder that a brother's true role is to perform chesed for his sister by helping her find a suitable husband.

1. *Inclusion of women and children* — The *Ramban* notes that while *mitzvos* were typically taught to the men, *Moshe Rabbeinu* gathered the entire congregation, including women and *taf* (children), because everyone participated in the donations for the *Mishkan*.

2. *Restored relationship* — Following the *Chet Ha’egel*, the original love and closeness (*ahavas kluloisam*) between *Hashem* and *Bnei Yisrael* was restored, leading *Moshe* to realize that the command to build the *Mishkan* remained in effect.

3. *Shabbos and the Mishkan* — The sequence of the *psukim* teaches that although the work of the *Mishkan* is vital, it must be performed during the six days of work and does not supersede the sanctity of *Shabbos*.

4. *Prohibition of fire* — The specific mention of *hav’ara* (kindling fire) on *Shabbos* serves to teach that even *ochel nefesh* (food preparation) or activities for physical enjoyment are forbidden, or to establish the *halacha* that one is liable for each individual *melacha* performed.

5. *Innate craftsmanship* — The term *nesa’o libo* refers to the craftsmen who, having no formal training in the arts, found within themselves a Divinely inspired, innate ability to perform the complex labors of the *Mishkan*.

6. *Generosity of women* — The women were the first to donate, offering their personal jewelry with great enthusiasm; the *Kiyor* was uniquely fashioned from their copper mirrors to symbolize their role in building *tzva’os* (multitudes) of children in *Mitzrayim*.

7. *Integrity of leadership* — The *Torah* praises *Moshe* and the *chachamim* for their absolute honesty, as they publicly halted donations once the necessary materials were gathered, seeking no personal gain from the public's wealth.

8. *Seven Days of Miluim* — During the *Shivas Yemei Miluim*, *Moshe* served as the *Kohen Gadol* and performed the daily ritual of erecting and dismantling the *Mishkan* to train the *Levi’im* and to emphasize the unique sanctity of the eighth day (*Yom HaShmini*).

1. *Dovid's error explained* — The *Ramban* explains that *Dovid HaMelech* mistakenly counted the people without *shekalim* because the *Torah* does not explicitly state in *Parshas Ki Sisa* that the requirement to give a *kofer nafshos* is a *mitzvah l'doros* (a perpetual obligation).

2. *Lashon HaKodesh's inherent sanctity* — According to the *Ramban*, Hebrew is called *Lashon HaKodesh* because it is the language *HaKadosh Baruch Hu* used to create the world, speak with the *nevi'im*, and name the objects of creation; this contrasts with the *Rambam*, who attributes the name to the language's lack of explicit terms for "unclean" matters.

3. *Nature of the Eigel* — The *Ramban* posits that the *Chet HaEgel* was not a desire for a new god, but a search for a replacement for *Moshe Rabbeinu* to serve as a leader; this is evidenced by the use of the name *Yud-Kei-Vav-Kei* during the celebration and the people's immediate return to *Moshe* upon his descent.

4. *Betzalel’s miraculous wisdom* — The word *Re'eh* (Behold) signifies the wonder that *Betzalel*, despite being a young child raised in the crushing manual labor of *Mitzrayim*, possessed both the physical craftsmanship and the *Sod* (mystical understanding) to build the *Mishkan*.

5. *Luchos Shnios through Moshe* — Unlike the first set, the *Luchos Shnios* were given specifically *bizchus Moshe Rabbeinu*, which explains why the restrictions on approaching the mountain were stricter and the *bris* was established specifically "with you [Moshe] and with Israel."

6. *Identification of Mor* — While the *Rambam* identifies *Mor* (myrrh) as musk (an animal byproduct), the *Ramban* argues it must be a plant-based spice, citing a *Midrash* comparing *Avraham Avinu* to *Mor* which only produces fragrance when heated by fire.

7. *Stability of numbers* — The *Ramban* challenges *Rashi* regarding why the census remained 603,550 after six months, suggesting that while some turned twenty, an equal number likely died, or that *Shevet Levi* was included in the first count but not the second.

1. *Defining Tamid* — While *Rashi* interprets *tamid* in the context of the *Menorah* as "regularly" (like the *Olat Tamid*), the *Ramban* maintains it means "permanently" (24/7), specifically referring to the *Ner Ma'aravi*.

2. *Kehunah status* — The *Torah* lists the sons of *Aharon* specifically to teach that their status as *Kohanim* was a unique appointment, not an automatic inheritance; this explains why *Pinchas* required a later, specific elevation to the *Kehunah*.

3. *Royal vestments* — The *Ramban* identifies the *Bigdei Kehuna* as garments of *malchus* (royalty), comparing terms like *Me’il*, *Kutonet Pasim*, and *Tzitz* to the attire of biblical kings and nobility.

4. *The Urim Ve’tumim* — Rejecting the *Ibn Ezra’s* view of physical craftsmanship, the *Ramban* explains these were *Shemot* (Divine Names) placed within the folds of the *Choshen* to provide a level of *Ruach HaKodesh*.

5. *Death penalty sources* — While a *Kohen* performing *avodah* while *mechusar begadim* (missing garments) is *chayav misah*, the *Ramban* argues this is derived from the principle that "garments define the *Kohen*," rather than the specific warnings found by the *Me’il* and *Michnasayim*.

6. *Purpose of bells* — The bells on the *Me’il* served as a "royal protocol," effectively knocking on the door to ask permission before entering the *Heichal* and signaling the *malachim* (angels) to make way.

7. *Milui Yadayim meaning* — *Rashi* connects the term for inauguration, *milui yadayim*, to a secular glove-giving custom, but the *Ramban* defines it as *shlemut* (completeness), signifying that the *Kohen* is now fully empowered to perform the *avodah*.

8. *The unique Chatat* — The *Chatat* of the *Miluim* was a *Chatat Chitzonah* that was nonetheless burnt (like a *Chatat Pnimis*); the *Ramban* suggests this served as an early *kapara* for *Aharon’s* future involvement in the *Cheit Ha'egel*.

9. *Incense Altar placement* — The *Mizbe'ach HaKetoret* is listed at the end of *Parshas Tetzaveh* rather than with the other *keilim* in *Terumah* because, as the *Meshech Chochma* notes, the physical altar is not strictly *me’akeiv* (essential) for the *Ketoret* service itself.