Date: Thu, 26 Mar 1998 22:14:43 +0000 Reply-To: ml@virtual.co.il Sender: owner-tsc-all@virtual.co.il Precedence: bulk From: "Menachem Leibtag" To: tsc-all@virtual.co.il Cc: tsc-parsha@virtual.co.il Subject: PARSHAT VAYIKRA - last year's shiur (revised) *************************************************************** THE TANACH STUDY CENTER [http://www.virtual.co.il/torah/tanach] In Memory of Rabbi Abraham Leibtag *************************************************************** PARSHAT VAYIKRA The popular translation of "korban" - sacrifice - can be misleading, for the word sacrifice implies giving up something for nothing in return. However, the "shoresh" (root) of the word 'korban' is k.r.v., "karov" - to come close. Not only is the animal being brought 'closer' to the mizbayach, but the ultimate purpose of a korban is to bring the individual CLOSER to God, while the animal itself serves as a vehicle through which this process is facilitated. Therefore, korbanot are not merely a technical ritual, they promote the primary PURPOSE of the Mishkan, i.e they serve to enhance man's relationship with the God. In this week's shiur we attempt to better understand HOW korbanot help us achieve this purpose by analyzing the internal structure of Parsha Vayikra and its placement at the beginning of Sefer Vayikra. INTRODUCTION - an OUTLINE There is a very simple reason why Vayikra begins with the laws of korbanot. Recall that Sefer Shmot concluded with the construction of the Mishkan. Now that the 'equipment' has been set up, we are ready to use it. Therefore, Sefer Vayikra could be considered an 'instruction manual' - explaining HOW to use the Mishkan! To appreciate the presentation of its laws, we must outline of the flow of parshiot within the Parsha: PARSHAT VAYIKRA - THE KORBAN YACHID =================================== * KORBAN N'DAVA - A VOLUNTARY OFFERING (chapters 1->3) A. Olah (the entire korban is burnt on the mizbayach) 1. "bakar" - from cattle 2. "tzon" - from sheep 3. "oa'f" - from fowl B. Mincha (a flour offering) 1. "solet" - plain flour /with oil and "l'vonah" 2. "ma'feh tanur" - baked in the oven 3. "al machvat" - on a griddle 4. "marcheshet" - on a pan + misc. general laws 5. "bikurim" - from the first harvest... C. Shlamim (a peace offering / part is eaten by the owners) 1. "bakar" - from cattle 2. "tzon" - from sheep 3. "ayz" - from goats [Note the key phrase repeated many times in this unit: "ishe ray'ach nichoach l'Hashem".] II. KORBAN CHOVAH- A MANDATORY OFFERING (chaps. 4->5) A. * CHATAT (4:1 -> 5:13) 1. FOR A GENERAL TRANSGRESSION (organized by person) a. "par Kohen mashiach" (High Priest) - a bull b. "par he'elem davar" (bet-din) - a bull c. "seir Nasi" (a prince) - a male goat d. "nefesh" (layman) a female goat or female lamb 2. FOR SPECIFIC TRANSGRESSIONS ("oleh v'yored") A. a rich person - a female goat or lamb B. a poor person - two birds C. a very poor person - a plain flour offering B. * ASHAM (5:14 -> 5:26) - animal is always an "ayil" (ram) 1. "asham me'iylot" - taking from Temple property 2. "asham ta'lu'ee" - unsure if he sinned [Note the new "dibur" at this point/ see Further iyun.] 3. * "asham g'zeilot" - STEALING from one's neighbor [Note the key phrase repeated numerous times in this unit: "v'chiper alav... v'nislach lo".] ======================== Before we discuss the above outline, take a minute to study it. Try to follow it in a Tanach Koren noting how each 'parshia' in the Parsha corresponds to a line on the outline. Note also that a '*' in the outline marks the beginning of a new "DIBUR". THE HEADERS - YACHID/ NDAVA & CHOVA We have titled our outline - KORBAN YACHID, for it details the various types of korbanot which an INDIVIDUAL (="yachid") can bring. Our choice of this title reflects the opening sentence of the Parsha: "ADAM ki yakriv..."- ANY PERSON who may bring a korban to God..." (see 1:2). [In contrast to the Korban Yachid, the korbanot TZIBUR (brought by the congregation of Israel from the machatzit ha'shekel) are not found in Parshat Vayikra; they are detailed in Emor and Pinchas..] Note how our outline divides Parshat Vayikra into TWO distinct sections: A) 1:1-3:17 - N'DAVA - free will offerings: the OLAH, MINCHA, & SHLAMIM offerings which the individual CAN bring, should he so desire; and B) 4:1-5:26 - CHOVA - obligatory offerings: the CHATAT & ASHAM offerings which the individual MUST bring, should he transgress certain mitzvot. This distinction is supported not only by the start of a new "dibur" in 4:1, but also by the repetition of a key phrase in most every closing verse of each 'parshia' in each section: A) N'DAVA - "ishe rayach nichoach l'Hashem" ["an offering of fire, a pleasing odor to the Lord" See 1:9,13,17; 2:2; 3:5,11,16] B) CHOVA - "v'chi'per a'lav ha'Kohen... v'nislach lo" [the Kohen shall make expiation on his behalf... and he shall be forgiven"/ See 4:26,31,35; 5:6,10,13,16,19,26] This distinction also explains the different internal order of each section: A) N'DAVA - by category and then the type of animal B) CHOVA - by the type of transgression committed Let's explain: NDAVA - the internal order If an individual wishes to offer a "korban n'dava", he must first choose the CATEGORY of korban (OLAH, MINCHA, or SHLAMIM) and then he must choose the appropriate animal. Should he choose an OLAH - an offering which is totally consumed on the MIZBAYACH, then he much choose from either cattle, sheep, or fowl. This is then followed more specific detail of HOW he is to bring each korban. Should he choose a MINCHA - an offering made from flour, then he must choose one of five different ways to bakes the flour before offering it. Should he choose a SHLAMIM - a peace offering which the owners are permitted to eat the meat of the animal, then he must choose between either cattle, sheep, or goats. In the KORBAN N'DAVA section, we also find several details which explain HOW the owner must offer his korban. For example, before offering an OLAH or SHLAMIM, the owner must perform the act of "smicha" (see 1:4, 3:2,8,13). By doing "smicha" - leaning his full weight on the animal - the owner conceptually transfers his identity to the animal. He is offering the animal instead of himself (see Ramban). [One could suggest that this concept of the korban as a REPLACEMENT for the owner is derived from the OLAH which Avraham Avinu offered at the AKEYDA - a ram as an "OLAH tachat bno" - instead of his son. See Breishit 22:13.] This section also details the various procedures which follow "smicha"; some which can be performed by the owner, others which can be performed ONLY by the Kohen. Even though certain procedures cannot be performed by the owners, Parshat Vayikra includes them for the kohen functions as the "shaliach" (emissary) of the owner. Ideally, the owner should bring the korban himself. However, after the events of chet ha'egel, God realized that it would be too 'risky' for every individual to offer korbanot in the Mikdash. Instead, the KOHANIM and the tribe of LEVI were chosen to work in the Mikdash (see Devarim 10:8). CHOVA - the internal order In contrast to the 'voluntary' korban N'DAVA, an individual offers a korban CHOVA only if a certain EVENT takes place, i.e. if he commits a transgression. Therefore, this section is organized by EVENT, for in the event of a general transgression, one MUST bring a korban "chatat" or "asham". The specific animal which he must bring for this CHATAT is determined by WHO that person is. If the KOHEN GADOL (high priest) sins, he brings a bull. If the NASI (the political leader) sins, he brings a "seir" (male goat). A regular person brings a female goat (or lamb). [There is also a special case when the 'elders' [i.e. the "sanhedrin" - the supreme halachik court] may cause the entire nation to sin. In this case, the members of the "sanhedrin" must bring a special "chatat" offering. [See 4:13-21.] This the first category of "korban chova", better known as a "chatat kavuah" (the fixed chatat/ 4:1-35), atones for the transgression of "any of God's mitzvot" (see 4:2). [Chazal explain that this includes any sin "b'shogeg" (committed unintentionally) whose punishment would have been "karet" had the sin been committed intentionally.] In the EVENT of a more specific transgression, as detailed in chapter 5, one MUST bring either a "chatat oleh v'yored" or an "asham". The korban "oleh v'yored" (5:1-13) is a very unique for the specific korban which the individual must bring is determined by his financial status. Should he transgress one of the various cases detailed in 5:1-4, then - if he is: a) rich - he brings a female sheep or goat; b) 'middle class' - he can bring two birds instead; c) poor - he can bring a simple flour offering instead. One could suggest that the Torah offers this graduated scale because these specific transgressions (as detailed in 5:1-4) are quite common, and thus could become a heavy financial burden. [These cases include accidently entering the Mikdash while being "tamey" (spiritually unclean/ 5:2) and not keeping a promise made with an oath ("shvuat bitui"/5:4). It is also interesting to note that this korban is actually a "chatat" (see 5:6,10,13) even though the act is referred to as "asham" (see 5:5). This distinction is clear from the fact that this korban is the same type of animal as the regular "chatat" - i.e. a female goat or sheep. Note also where the new "dibur" begins (in 5:14 and not in 5:1)!] The final cases detail when a person is required to bring a korban ASHAM: a) when taking from hekdesh ("asham me'ilot"/ 5:14-16) b) when not sure if he must bring a CHATAT ("asham ta'lui") c) when denying that he was in possession of someone else's property ("asham g'zeilot"/ 5:20-26). WHAT SHOULD BE FIRST? Now that we have explained the logic of the internal order of each section, we must now explain why the laws of korban N'DAVA precede the laws of korban CHOVA. After all, one would think quite the opposite - that the COMPULSORY korban should precede the OPTIONAL one? One could suggest that Parshat Vayikra begins intentionally with the "korban ndava" for it reflects the individual's aspiration to IMPROVE his relationship with God. Only afterward we detail the "korban chova" which AMENDS that relationship, should it be tainted by a sin. Furthermore, the korban NDAVA may come first for it reflects a more IDEAL situation. Note also that the need to offer korban CHOVA even for an unintentional transgression reflects our need to be constantly aware of our actions - for the person should have been MORE CAREFUL. However, a more significant reason can be suggested by relating back to the double theme which we discussed in our study of the second half of Sefer Shmot. Recall from our previous shiurim that the Mishkan served a double person: A) A perpetuation of Har Sinai (emphasized by Ramban) B) Atonement for Chet ha'egel (emphasized by Rashi) (A) RE-ENACTING HAR SINAI Recall as well that Bnei Yisrael had offered OLOT & SHLAMIM at Ma'amad Har Sinai (during the ceremony when they proclaimed "na'aseh v'nishma" /see Shmot 24:4-7). In fact, this ceremony is the FIRST time in Chumash that we find a korban SHLAMIM, which points to a thematic connection between the korban SHLAMIM and Har Sinai. [Note also that Chumash refers to the korban shlamim as a "zevach" (see 3:1 & 7:11). The word "zevach" itself is also used to describe a feast, usually made when two parties join together. For example, Lavan and Yaakov make a "zevach" after they make an COVENANT ("brit") not to harm each other (see Br. 31:44-54). Even till this day, it remains a common practice that a covenantal agreement between two parties is followed by a common feast (e.g. state dinners, weddings etc.). Therefore, one could suggest that by offering a ZEVACH SHLAMIM an individual shows his desire to partake in a JOINT feast with God.] Similarly, the korban OLAH also carries a special connection to Har Sinai. Recall the key phrase which the Torah uses when describing the korban OLAH: "ishe rayach nichoach l'Hashem". [See 1:9,13,17.] This very same phrase is also used to describe the "OLAT tamid", the daily congregational offering: "OLAT TAMID ha'asu'ya b'HAR SINAI, l'ray'ach ni'choach ishe l'Hashem" (Bamidbar 28:6) Likewise in Parshat Tzaveh, when the Torah first introduces the OLAT TAMID and summarizes the Mishkan, we find the same phrase: "... l'RAYACH NICHOACH ishe l'Hashem...OLAT TAMID l'doroteichem petach OHEL MOED..." (Shmot 29:41-42) These psukim point to the thematic connection between OLAT TAMID, RAY'ACH NI'CHOACH, and HAR SINAI. Hence, by offering an OLAH or SHLAMIM - the powerful reminders of Ma'amad Har Sinai, the individual shows his re-affirmation of the covenant of "na'aseh v'nishma" - the very basis of our relationship with God at Ma'amad Har Sinai. [One could also suggest that these two types of korbanot reflect two different aspects in our relationship with God. The OLAH reflects "yirah" (fear of God), while the SHLAMIM may reflect "ahava" (love of God).] Recall also that before chet ha'egel, the last time that Bnei Yisrael had offered OLOT & SHLAMIM was at Har Sinai. However, because of that sin the SHCHINA was no longer in their midst and hence no korbanot could be offered. Now that the Mishkan is finally built and the SHCHINA has returned to the camp, God's FIRST message to Bnei Yisrael is that they can once again offer OLOT & SHLAMIM, just as they did at Har Sinai. This explains why korban N'DAVA is not only the first parsha in Parshat Vayikra, it must also be the first parsha of Sefer Vayikra! (B) KORBAN CHOVA - BACK TO CHET HA'EGEL In contrast to the 'refrain' of "ishe ray'ach nichoach" concluding each korban N'DAVA, we noted that each korban CHOVA concludes with the phrase "v'chi'per a'lav ha'Kohen... v'nislach lo". Once again, we find a parallel to the events that took place at Har Sinai: Recall our explanation that Aharon's actions at Chet ha'Egel were an act of good intention which led to disastrous results. With the SHCHINA present, any transgression, even UNINTENTIONAL, can invoke immediate punishment (Shmot 23:20-22). Nevertheless, God's attributes of Mercy, the essence of the "second luchot", allow man a 'second chance' - to prove to God that he is indeed sincere and will be 'more careful' next time. Moshe Rabeinu, when he ascends Har Sinai to seek repentance for Chet ha'Egel, tells the people: "Atem CHA'TA'TEM CHA'TA'AH g'dolah u'lie ACHAPRAH b'ad CHA'TATCHEM (Shmot 32:30, Read also 32:31-33!) Later, when Moshe actually receives the thirteen "midot ha'rachamim" on Har Sinai with the second "luchot" (34:-9), he requests atonement for Chet ha'Egel: "... v'SALACHTA l'avoneinu ul'CHA'TOTEINU..." (34:9) This key phrase of the korban CHOVA - "v'chiper a'lav... v'nislach lo" - may also relate to this precedent of God forgiving Bnei Yisrael for Chet ha'Egel. The korban CHOVA serves as a vehicle by which one can ask forgiveness for "shogeg", and beseech God to enact his "midot ha'rachamim". Therefore, we may conclude that the korban N'DAVA highlights the Mishkan's function as a perpetuation of Ma'amad Har Sinai, while the korban CHOVA highlights its function as an atonement for Chet ha'Egel. TEFILA K'NEGED KORBANOT In absence of the Bet Ha'Mikdash, Chazal consider "tefila" (prayer) as a 'substitute' for korbanot. Like korbanot, tefila serves as a vehicle through which man can develop his relationship with God. As such, what we have learned about korbanot has meaning even today. Individual tefila should embody BOTH aspects of the "korban yachid": N'DAVA and CHOVA. Tefila should primarily reflect one's aspiration to come closer to God. On the other hand, if one has sinned, tefila becomes an avenue through which one can amend the tainted relationship. Finally, tefila, just as the korbanot of the Mishkan, should be considered as more than just the fulfillment of personal aspiration or obligation. Like the "midot ha'rachamim", tefila should be considered a unique privilege for God's special nation who accepted the Torah at Har Sinai. Being a privilege, it should be treated as such. ------------------------- FOR FURTHER IYUN - A. ASHAM G'ZEILOT (a mini-shiur) The last category, "korban asham", atones for three general categories of specific sins. 5:14-16 accidental use of 'hekdesh'- known as "Asham me'ilot"; 5:17-19 Unsure if he sinned at all - known as "Asham ta'lui"; 5:20-26 Several cases for which one brings an "Asham Vadai". Even though all three cases require the transgressor to offer an "asham", the final parsha (5:20-26) begins with a new "dibur"! This indicates that there is something unique about this final group. In this group, the transgression is committed "b'MAYZID" (intentionally) and against one's NEIGHBOR, while in the previous cases of "asham", the sin is committed "b'SHOGEG" (unknowingly) and against GOD. It would be hypocritical for one who sins INTENTIONALLY against God to bring a korban. The "korban chova" is intended for a person who is striving to come closer to God, but has inadvertently sinned. It teaches him to be more careful! Why should the Torah allow one who sins intentionally against God the opportunity to cover his guilt? The Mishkan is an environment where man develops spiritual perfection; not self-deception. Why then should a korban "asham" be available for one who sinned INTENTIONALLY? This group, known as an "asham g'zeilot", deals with cases when one steals from his neighbor, and swears falsely that he didn't. Before he can offer the "asham", the transgressor must first repay his neighbor and add a penalty. Why should a korban be necessary at all? His neighbor was repaid and even received a penalty. Why should God be involved? The standard explanation is that the sin against God relates to the fact that the transgressor lied under oath. This undoubtedly is the primary reason, however, why is his korban an ASHAM? All other cases of swearing falsely fall under the category of "CHATAT oleh v'yored" (see 5:4)! A textual parallel points to a more significant answer. The parsha "asham g'zeilot" opens as follows: "Adam KI TI'MOL MA'AL b'HASHEM- v'kichesh b'AMITO..." (5:21). This pasuk defines the transgression against one's NEIGHBOR as "me'ilah b'HASHEM" [taking away something that belongs to God]! This very same phrase was used when describing the first case - "asham me'ilot", i.e. when a person unintentionally steals from "hekdesh" (Temple property / see 5:14-16): "Nefesh KI TI'MOL MA'AL b'HASHEM - v'chata b'shgaga..." This textual parallel thematically equates these two types of "asham": unintentionally stealing from "hekdesh"; and intentionally stealing from your neighbor. [Note that both require the return of the principal and "chomesh"]. The Torah treats stealing from a fellow man with stealing from God! From this parallel, the Torah teaches us that unethical behavior towards one's neighbor taints one's relationship with God. B. Even though "korban mincha" is not mentioned at Har Sinai, it could be considered as subcategory of "olah" for the poor person who can not afford to bring an animal. Note that the "olat oa'f" is connected to "korban mincha" by a 'parsha stumah'. The "olat oa'f" is also for one who can not afford to offer a sheep. C. The two basic levels of "kedushat korban" explain why the "olah" precedes the "shlamim". The greater the portion offered, the higher the level of "kedusha": 1) Kodshei Kodshim - the highest level of "kedusha": OLAH: cattle, sheep, and fowl The entire "korban olah" is burnt on the MIZBAYACH. MINCHA: the five various ways to present the fine flour. The "kmitzah" (a handful) is burnt on the MIZBAYACH; The "noteret" (what is left over) is eaten by the KOHEN. 2) Kodshim Kalim - a lower level "kedusha" SHLAMIM: cattle, sheep, and goats. The fat surrounding the inner organs go on the MIZBAYACH. The "chazeh v'shok" (breast and thigh) go to the KOHEN. The remainder of the meat can be eaten by the OWNER. D. Even though it is difficult to pinpoint the precise difference between the nature of the sin that requires a "chatat" and that of the sin which requires an "asham", it seems that a korban "asham" causes a person to become even more aware of his surroundings and actions. For example, if one is not sure whether or not he sinned, his korban ("asham ta'lu'i) is more