Date: Mon, 05 Apr 1999 18:49:49 +0300 To: all@tanach.org, parsha@tanach.org, yhe-parsha.ml@vbm-torah.org From: Menachem Leibtag Subject: PARSHAT SHMINI - shiur (from 5758) Reply To: Menachem Leibtag Error-To: Listproc Error X-ListMember: cypess@ymail.yu.edu [all@tanach.org] *************************************************************** THE TANACH STUDY CENTER [http://www.tanach.org] In Memory of Rabbi Abraham Leibtag *************************************************************** PARSHAT SHMINI The dedication of the Mishkan takes place in TWO stages: 1) The seven day "miluim" ceremony (see Vayikra 8:1-36); and 2) The special korbanot offered on "Yom Ha'Shmini" (9:1-24). Why are both are ceremonies necessary? In this week's shiur we examine their detail in order to understand their significance in Sefer Vayikra. BACKGROUND /REVIEW In contrast to the second half of Sefer Shmot which focused on the CONSTRUCTION of the Mishkan, Sefer Vayikra opens with the set of laws that govern its daily FUNCTION. For example, Parshat Vayikra discusses which korbanot an individual CAN or MUST bring (the "korban yachid"), while Parshat Tzav explains how the Kohanim are to offer those korbanot. At the end of Parshat Tzav, in a very abrupt fashion, Sefer Vayikra returns to the description of the Mishkan's construction, i.e. it records the details of the 'seven day miluim' dedication ceremony (8:1-36). Now this narrative seems to be 'out of place', for its details should have been included in Parshat Pkudei together with the other details of the assembly of the Mishkan (see Shmot 40:1-16, especially 40:12-14!). [Note also that the mitzvah of the 'seven day miluim' is the ONLY commandment recorded in Trumah/Tzaveh which is NOT included in Vayakhel/Pkudei (see Shmot 29:1-37).] This narrative at the end of Parshat Tzav continues in Parshat Shmini with the details of the inaugural ceremony that took place on YOM HA'SHMINI the 'EIGHTH DAY' (see 9:1-24) and ends with the story of the tragic death of Nadav and Avihu on that day (see 10:1-20). At this point, Sefer Vayikra returns to its presentation of the laws concerning the Mishkan, primarily with the laws which govern WHO can or cannot enter the Mikdash. [This unit begins with the laws of "tumat ochlin" (11:1-47), and continues with the laws of tumat "yoledet, metzora, v'zav" etc. Note that one who becomes "tamey" is not permitted entry into the Mishkan until he performs the necessary procedure of "tahara". This discussion continues through the remainder of Shmini, Tazria, Metzora, and the first part of Acharei Mot /to be discussed, iy"h, in next week's shiur]. As we explained in our introductory shiur to Sefer Vayikra, this narrative, describing the seven day miluim and the Yom ha'Shmini (chapters 8->10) seems to belong in Shmot. To understand why this narrative is included instead in Sefer Vayikra, we must examine what takes place during these two ceremonies. THE 'SEVEN DAY MILUIM' CEREMONY To dedicate the Mishkan, God had commanded Moshe Rabeinu (see Shmot chapter 29) to perform a special procedure for seven consecutive days which would 'prepare' the kohanim and mizbayach. Parshat Tzav described how Moshe fulfilled this command. Let's review the two primary elements of this procedure: A) Moshe sprinkles the "shemen ha'mishcha" (the anointing oil) on the Mishkan, the "keilim" (vessels), the kohanim, and the bigdei kehuna (see 8:5-13). B) Three korbanot are offered: 1) "par" (bull)- chatat, blood sprinkled on MIZBAYACH (top); 2) "ayil" (ram)- olah, blood sprinkled on MIZBAYACH (bottom); 3) "ayil" (ram) - miluim, blood sprinkled on the KOHANIM. (see 8:14-24) Although the "shemen hamishcha" (A) is sufficient to sanctify the Mishkan and its keilim, the MIZBAYACH and the KOHANIM require an additional procedure (B). Furthermore, unlike the other keilim, the Mizbayach must be anointed SEVEN times with the shemen ha'mishcha (see 8:11). To understand why this extra procedure (B) is necessary we must note the use of the word "l'kadesh" in this parsha (and its parallel in Parshat Tzaveh /29:1-37) which shows that the purpose of the seven day miluim ceremony is to sanctify - "l'kadesh" - the Mishkan. [Note "l'kadesh" in Vayikra 8:10-12, 8:15, 8:30,34- 35 as well as Shmot 29:1,34-37!] The hebrew word "l'kadesh" means 'to set aside' or 'to designate'. For example, God is "kadosh", as He is set aside, divine, above all. An object can become "kadosh" by being sanctified by a certain procedure, which 'sets it aside', or 'designates' it, for a Divine purpose. An act of "hakdasha" infuses an object with "kedusha", and hence the purpose of this process of "l'kadesh" is to infuse the two focal points of the Mishkan with "kedusha". Recall that the Mishkan contains two focal points: (1) The ARON at the focal point of the Mishkan, containing the "luchot" and thus representing God's presence and His willingness to 'dwell' among man ; and (2) The MIZBAYACH, representing man's attempt to serve Him. [See shiur on Parshat Tzaveh where we explained these two focal points and the function of the Mishkan as a vehicle to facilitate this encounter between Man and God.] To sanctify the Mishkan and its vessels (1), the sprinkling of the "shemen ha'mishcha" (A) suffices (see Breishit 28:18-22!). However, for the mizbayach and the kohanim (2), an extra procedure (B) is required; for man must be reminded that by his very nature he is not worthy of this encounter. God is Divine, man is mundane. To raise man and the mizbayach upon which he will offer his korbanot to the necessary level, a more complex ceremony is required (which includes the sprinkling of blood upon the mizbayach and upon the ears, hands and feet of the kohanim). Not only the blood itself ["ki ha'dam hu ha'NEFESH"] but also man's ears, hands and feet serve as powerful symbols of the Divine purpose of man's creation and his potential service of God. [Note that immediately after Matan Torah, the mizbayach is referred to as a "mizbach ADAMah" (see Shmot 20:21). This obviously relates to man's name - "adam" and his creation in Gan Eden "afar min ha'adamah" - that "afar", according to the Midrash, was taken from Har HaMoriah, the site of the Akeydah, and later the Temple.] WHY SEVEN? Why must this "hakdasha" be repeated for seven days? Whenever we find the number 'seven' in Chumash, it invariably relates to perek aleph in Breishit, i.e. the story of God's creation of nature, in seven days. God's very first act of "kedusha" was to 'set aside' the SEVENTH day, to mark His completion of the Creation process (see Br. 2:1-4). By 'resting' on this day, man is constantly reminded of the divine purpose of His creation. The story of creation in seven days can been seen as the paradigm of this concept of "kedusha" -the divine purpose of creation. Any procedure which includes the number seven (be it seven items, seven times, seven days, seven weeks, seven years etc.) emphasizes man's requirement to recognize the purpose of his creation. By repeating this procedure of "kedushat ha'mizbayach v'hakohanim"' for seven days, the purpose of the mizbayach to become a vehicle through which man can come closer to God is emphasized. [Once again, we find a connection between the function of the Mishkan and the purpose of the creation. This was discussed in the shiur on Parshat Vayakhel. It is supported by numerous Midrashim which view the construction of the Mishkan as the completion of Creation. Compare carefully Shmot 39:32 to Br.2:1; and Shmot 39:43 to Br.1:31 & 2:3!] Thus, the seven day miluim ceremony serves a double purpose: 1) It infuses the Mishkan and its keilim with the necessary "kedusha". By doing so, it serves as an integral stage of the Mishkan's CONSTRUCTION, and therefore, its commandment is included in Trumah/Tzaveh together with all the other laws of the construction of the Mishkan. 2) It initiates the use of the Mizbayach, the primary FUNCTION of the Mishkan. The korbanot offered during the miluim represent the basic categories of sacrifices which will be brought by man on the Mizbayach: the Chatat - "the korban chova"; the Olah - the "korban n'dava"; the Ayl ha'miluim - the prototype of the "korban shlamim"; (see Further Iyun Section). Therefore, this narrative which describes the offering of the korbanot during this ceremony is included in Sefer Vayikra, and juxtaposed to the laws of Korbanot (Parshiot Vayikra/Tzav). [Note now 7:37 and the inclusion of "torat ha'miluim" in the summary pasuk of Parshat Tzav!] Now we must explain the special ceremony which takes place on the following day: YOM HA'SHMINI On "Yom Ha'shmini", the day following the completion of the seven day 'miluim', the Mishkan becomes fully functional, and thus, a special inaugural ceremony is necessary. However, this ceremony (see 9:1-24) is quite different than the seven day 'miluim'. To understand why, we must examine the special korbanot brought on this day. Once again (as we should expect), we find that the purpose of the "korbanot Yom ha'Shmini" is stated specifically: "This is what Hashem has commanded you to do IN ORDER THAT the PRESENCE of God ('kvod Hashem') may APPEAR to you" (9:6) [see also 9:5] Recall that due to the sins of "chet ha'egel" God had taken away His "shchinah" from the camp of Bnei Yisrael, which the people had witnessed at Ma'amad Har Sinai. "Moshe took the tent and pitched it OUTSIDE the camp, FAR AWAY from the camp and called it the OHEL MOED. Anyone who sought God would have to go the Ohel Moed located OUTSIDE the camp." (See Shmot 33:7 and context) When Moshe ascended Har Sinai to receive the second luchot, God promised him that His "shchinah" would indeed return to the camp (34:8-10), however it was necessary to first build the Mishkan to facilitate its return. [Note Shmot 25:8 -"v'asu li mikdash v'shachanti B'TOCHAM" - in contrast to 33:7.] Now that the construction of the Mishkan had been completed, the korbanot of Yom ha'Shmini mark its climax - the RETURN of the SHCHINA: "For today God's glory (kvod Hashem) will appear to you" (9:5) [See also 9:23-24, compare with Shmot 24:16-18.] Therefore, the special korbanot offered during this ceremony serve a double purpose, reflecting this background: (1) They must atone for the sins of chet ha'egel. (2) They must recreate the experience of Ma'amad Har Sinai. This is precisely what we find: (1) Due to CHET HA'EGEL: Aharon must bring a chatat and olah: "He said to Aharon: Take an 'EGEL' for a CHATAT..." (9:2) Bnei Yisrael must also bring a chatat and olah: "Speak to Bnei Yisrael saying: Take a 'seir' for a chatat and a an 'EGEL' and a 'keves' for an olah..." (9:3) (2) To 'recreate' MA'AMAD HAR SINAI: Bnei Yisrael must also offer a Korban Shlamim together with their olot, just as they had offered when God appeared onto them during Ma'amad Har Sinai (see Shmot 24:4-11, read carefully!). "[to Bnei Yisrael, cont'd.,...] and a 'shor' and 'ayil' for a SHLAMIM to offer before God, and a mincha, FOR TODAY GOD WILL APPEAR TO YOU." (9:4) [This parallel emphasizes, once again, the purpose of the Mishkan as a perpetuation of Har Sinai.] YOM HA'SHMINI / YOM KIPPUR AND SHAVUOT Although the special korbanot of Yom ha'Shmini are a one-time event, we find very similar korbanot which are offered every year which reflect this very same purpose. YOM KIPPUR (1) A special Chatat and Olah, one offered by the Kohen Gadol and the other offered by Bnei Yisrael, are brought once every year on Yom Kippur; on the very same day that Bnei Yisrael received atonement for chet ha'egel! The following table highlights this parallel: YOM HA'SHMINI YOM KIPPUR (in Acharei Mot) AHARON Chatat: EGEL PAR (an adult egel) Olah: AYIL AYIL BNEI YISRAEL Chatat: SE'IR SE'IR Olah: KEVES AYIL (an adult keves) EGEL - - (+ korbanot in Pinchas i.e. par ayil & k'vasim) [The basic structure of korbanot is the same. The minute differences can be explained due to the special nature of Yom Ha'Shmini. See Further Iyun Section.] Yom Kippur can be seen as an annual re-dedication of the Mishkan, especially from the perspective of its purpose as a site where Bnei Yisrael can receive atonement for their sins. SHAVUOT (2) The only instance when Bnei Yisrael offer a 'collective' Korban Shlamim is on Chag Ha'Shavuot: "And with the 'shtei ha'lechem' you shall offer an olah... a chatat... and two lambs for a ZEVACH SHLAMIM" (Vyk 23:19) The first time Bnei Yisrael offered a shlamim was at Ma'amad Har Sinai (see Shmot 24:5). As the Mishkan was to perpetuate that experience, we find a korban Shlamim offered at the inaugural ceremony of the Mishkan on Yom ha'Shmini. To remember that event, we offer a special korban Shlamim (shel tzibur) every year on Shavuot, commemorating Ma'amad Har Sinai. It is not by chance that this korban, like the korbanot of Yom ha'Shmini, is offered at the completion of seven cycles of seven days. NADAV AND AVIHU At the conclusion of this ceremony, Nadav and Avihu are punished by death for offering "aish zara" which God had NOT COMMANDED (10:1-2). Again we find a parallel to Har Sinai and chet ha'egel. At Har Sinai, Bnei Yisrael AND the Kohanim were forewarned: "And God told Moshe: Go down and WARN the people that they must not break through [the barrier surrounding] Har Sinai, lest they gaze at Hashem and perish. The KOHANIM also, who COME NEAR HASHEM, must sanctify themselves ("yitkadashu" - compare "b'krovei akadesh"/10:3), lest God punish them." (Shmot 19:21) As this inaugural ceremony parallels the events of Har Sinai, the warning concerning approaching Har Sinai also applies to the Mishkan. Extra caution was necessary. Similarly, just as Aharon, despite his good intentions, had sinned at Chet ha'Egel, in suggesting an action which GOD HAD NOT COMMANDED, so too his children Nadav and Avihu. Despite their good intention when offering this "aish zarah", God DID NOT COMMAND them to do so! [Recall the repetition of "ka'asher tzivah Hashem et Moshe in Parshiot Vaykhel/Pkudei.] Because of these events, i.e. the improper entry of Nadav and Avihu into the Mishkan, Sefer Vayikra continues at this point with a discussion of the laws of "tumah v'tahara", which regulate who is permitted and who is forbidden to enter the Mishkan (chaps 11-16). WHY IN VAYIKRA? We have shown how the consideration of the events which took place at Har Sinai (as described in Sefer Shmot) helps us better understand the special korbanot which are offered during the dedication of the Mishkan. Now we must explain why this lone lengthy narrative of Sefer Vayikra is recorded in this sefer instead of in Sefer Shmot. [Recall our explanation that chapter 40 of Sefer Shmot describes the dedication of the Mishkan, and hence, chapters 8->10 in Vayikra should have recorded together with that narrative at the conclusion of Sefer Shmot.] One could suggest that this narrative, even though it may technically 'belong' in Sefer Shmot, is recorded specifically in Sefer Vayikra because of the special connection between this narrative and the laws of korbanot in Sefer Vayikra: The special "ayil" offered during the 'seven day miluim' ceremony, we explained, serves as the 'prototype' for the korban SHLAMIM for it included the separation of the "chazeh v'shok" for the kohen offering the korban. Therefore, this narrative is recorded immediately after the laws of the korban SHLAMIM in Parshat Tzav (see 7:35-37 & last week's shiur). Similarly, the special korbanot offered on Yom ha'Shmini can be understood as the 'prototype' for the yearly korbanot offered yearly on Yom Kippur as explained later in chapter 16, and the special korban Shlamim offered on Shavuot as explained later in chapter 23. Finally, the narrative describing Nadav & Avihu's forbidden entry in the Kodesh serves as the introduction to an entire set of laws concerning who CAN and who CANNOT enter the Mikdash, beginning in chapter 11 and continuing thru chapter 16. Accordingly, we can continue to understand Sefer Vayikra as a 'book of laws' - "torat kohanim". However, it includes the narrative describing the dedication of the Mikdash that helps us better understand those laws. In the shiurim which follow, which will discuss Parshiot Tazria and Metzora, we will continue this theme. shabbat shalom, menachem =================== FOR FURTHER IYUN A. In contrast to the korbanot of 'seven day miluim', the commandment to offer the special korbanot of "Yom ha'Shmini" are never mentioned beforehand, not even in Trumah/Tzaveh! 1. Relate this to their function as atonement for Chet ha'Egel. 2. Relate this to the machloket Rashi/Ramban concerning when Trumah/Tzaveh was given (before or after Chet haEgel)? 3. How does Aharon's korban on the seven day miluim relate to his korban on Yom Shmini? (see Rashi 9:1-2) B. The korbanot of the seven day miluim ceremony can be seen as the symbol of all korbanot which will be offered on the mizbayach. The category of chatat could include the subcategory of asham ("k'chatat k'asham"...). The category of olah could include all korbanot n'dava which are kodsehi kodshim, including mincha. The category of ayil ha'miluim includes all korbanot n'dava which are kodshim kalim. 1. Note the similarities between the ayl ha'miluim and the standard korban shlamim, especially in regard to the chazeh and shok. 8:25,29. See also 8:31. Relate this to 7:28-37, especially to the fact that in 7:37 miluim precedes zevach ha'shlamim! 2. Note that in Parshat Tzaveh, the laws of korban Tamid follow the commandment of the miluim (see Shmot 29:38-41). Use this to explain the significance of the korban Tamid, and its function as the continuation of Har Sinai. Relate to Bamidbar 28:6! Relate this to the other "avodot tamid" in the Mishkan. 3. Note also that during the seven day miluim ceremony, the "dam chatat" is sprinkled on the four corners on TOP of the mizbayach, while the "dam olah" is sprinkled on the BOTTOM. Explain the meaning of these two sections of the mizbayach. C. The pattern of seven days followed by the 'eighth day' is also found in "brit milah", succot and shmini atzeret, shavuot after seven weeks, yovel after seven shmitot, korbanot machshirin of metzora and zav. [Find other examples.] Based on the above shiur, explain why. D. To better understand the punishment of Nadav and Avihu, see shmot 19:20-25, 24:1 & 8-9, and compare to Vayikra 10:1-3. E. The parallel korbanot brought on Yom ha'Shmini and at Ma'amad Har Sinai are far from identical. Although both events include "korbanot olot & shlamim", there are several differences on 'Yom ha'Shmini'. The following table compares the korbanot of both events and notes the differences with a '*' followed by a letter: HAR SINAI YOM HA'SHMINI AM YISRAEL: *A* Chatat - 'seir' (goat) Olah - par (bull) *B* Olah -'egel' & keves Shlamim - par (bull) Shlamim -'shor' & 'ayil' AHARON: *C* Chatat - 'egel' (no korban) Olah - 'ayil' *A) On 'Yom ha'Shmini' the Nation adds a korban 'chatat'. *B) On 'Yom ha'Shmini' an 'egel' is offered instead of a 'par'.) *C) On 'Yom ha'Shmini' Aharon is required to bring a extra korban. These differences can be understood in light of "chet ha'egel". We will now explain each letter. A) As the Nation had sinned, they must now offer a 'chatat'. B) This minor change from 'par' to an 'egel' reflects their sin. C) As Aharon had sinned, he must bring a 'chatat & olah'. The significance of this "egel l'chatat" is accented by comparing this korban to the 'chatat & olah' of the 'miluim': '7 day miluim' - "PAR l'chatat v'ayil l'olah" 'Yom ha'Shmini' - "EGEL l'chatat v'ayil l'olah" There is only one minor change - the 'egel' (a calf - baby bull) replaces the 'par' (adult bull). Whenever the kohen gadol is required to bring a chatat, it is always a 'par' (see 4:3). On this special day his standard korban is changed to an 'egel', reflecting his atonement for Chet ha'egel. The nation was also commanded to bring a 'chatat'. If indeed this 'chatat' was in atonement for chet ha'egel, it too should have been an 'egel'. Why was this korban a 'seir'? The reason is actually quite simple. Whenever the NATION brings a 'chatat' it can only be a 'seir' - a goat. (See parshat ha'musafim bamidbar chps.28->29/ each korban musaf is always a "seir izim l'chatat"). Therefore, the Nation must bring a chatat because of Chet ha'egel, however the animal must be a 'seir'. The case of Aharon is different. The standard korban chatat of the Kohen Gadol is a 'par' (vayikra 4:3). Therefore, the change from a 'par' to an 'egel' is permitted, as an 'egel' is simply a baby 'par'. A very similar change from 'par' to 'egel' does take place in the Nation's korban 'olah'. At Har Sinai the nation brought a 'par' as an 'olah'. Now, on 'Yom ha'Shmini' they bring an 'egel' instead of the standard 'par'. Recall that an olah can also be offered in atonement for a sin when one is not obligated to bring a chatat. The second animal of the Nation's korban 'olah' is a lamb. It is the standard 'olah' of every "korban tzibur" offered in the Mishkan. The korban 'shlamim' is a 'shor & ayil'. At Har Sinai, the shlamim were also 'parim'. ('par' and 'shor' are two names for the same animal - a bull). Due to the nature of the korban shlamim (a peace offering), it would not be proper to offer a 'reminder' of chet ha'egel. This korban relates only to the 'hitgalut' aspect of this ceremony. The second animal of the korban shlamim is an 'ayil' (ram). One could suggest that this korban is a reminder of 'akeidat yitchak', a cornerstone in the development of our covenantal relationship with Hashem. ********************************************************* To SUBSCRIBE or to UNSUBSCRIBE to this shiur: send e-mail to: lists@tanach.org with the following message in first line of TEXT: join all or leave all ********************************************************* Previous shiurim are available on the TSC WEBSITE: http://www.tanach.org *********************************************************** If you would like to support the TSC Project or dedicate a shiur, please e-mail: ml@tanach.org *********************************************************** Internet & e-mail list hosting for the TSC provided courtesy of: The Yerushalayim Network (http://www.yerushalayim.net) a Centennial Project of the Orthodox Union (http://www.ou.org) *********************************************************** Copyright (c) 1999 Menachem Leibtag. 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