Date: Fri, 2 May 1997 01:31:04 +0000 Reply-To: ml@jer1.co.il Sender: owner-tsc-all@jer1.co.il Precedence: bulk From: "Menachem Leibtag" To: tsc-all@jer1.co.il Subject: PARSHAT ACHAREI MOT - shiur *************************************************************** THE TANACH STUDY CENTER [http://www.virtual.co.il/torah/tanach] In Memory of Rabbi Abraham Leibtag *************************************************************** PARSHAT ACHAREI MOT We are familiar with the first chapter of Parshat Acharei Mot, for it is the Torah reading on Yom Kippur shacharit. However, the final chapter in this week's sedra - the Torah reading for Yom Kippur mincha, which is often neglected, may be equally (if not more) significant. This week's shiur discusses the importance of Vayikra 18:1-5 in relation to the overall structure and theme of Sefer Vayikra. INTRODUCTION Up until the middle of Parshat Acharei Mot, Sefer Vayikra deals exclusively with laws and narratives concerning the Mishkan. An abrupt change takes place in chapter 18, as Sefer Vayikra begins discussing a variety of topics, many of which are totally unrelated to the Mishkan. To illustrate this transition, the following table summarizes the primary topics of Sefer Vayikra: CHAPTERS TOPIC -------- -------- PART I - MISHKAN PRIMARY TOPIC 1 - 5 MISHKAN/ korbanot of the individual [ndava and chova] 6 - 7 MISHKAN/ how the korbanot are offered [by the kohanim] 8 - 10 MISHKAN/ its dedication ceremony [narrative] 11 - 15 MISHKAN/ "tumah & tahara" [who can enterŠ] 16 MISHKAN/ "avoda" of the kohen gadol on Yom Kippur 17 MISHKAN/ no korbanot permitted outside the Mishkan PART II - MISC. TOPICS 18 GENERAL/ prohibited marriage relationships etc. 19 - 20 GENERAL/ "kdoshim t'hiyu" [a variety of laws] 21 - 22 KOHANIM/ special laws regarding the kohanim 23 HOLIDAYS/ focus on the agricultural aspect 24 MISC./ re: Menorah, Shulchan & capital punishment 25 SHMITA/ the seven year shmita & Yovel cycle 26 TOCHACHA/ reward & punishment for keeping the laws 27 VOWS/ "erchin", valuation of pledges THE TWO HALVES OF SEFER VAYIKRA The above table shows why chapter 18 can be considered the start of a new section of Sefer Vayikra. Unlike the first seventeen chapters, in the last ten chapters we find many topics which having nothing to do with the Mishkan. At first glance, it is difficult to find a common theme to this second section, however it is clearly different from the first section of the sefer. To understand the meaning of these two sections, we must first review our earlier observations regarding Sefer Vayikra as explained in our introductory shiur. In contrast to the other books of Chumash which are 'narrative based' (i.e. they begin and end with a story), Sefer Vayikra is 'commandment based' (i.e. it contains a collection of various mitzvot which God commanded Moshe and Aharon to instruct Bnei Yisrael). Therefore, the progression of parshiot in the sefer is thematic as opposed chronological. We also explained that the sefer, referred to by Chazal as TORAT KOHANIM, serves as an 'instruction manual' for the Mishkan. As the story of the Mishkan's construction was completed in Sefer Shmot, Sefer Vayikra details the laws which govern its daily functions. Therefore, we would expect that Sefer Vayikra deal exclusively with Mishkan related commandments, as is the case in the first seventeen chapters. However, in the second half (as defined in the above table), we find a melange of (what appears to be) unrelated mitzvot! To understand why, we must examine the opening psukim of this second section. A NEW HEADER The first five psukim of chapter 18 form a small parsha which constitutes more than simply 'another mitzvah' of Sefer Vayikra. They form what emerges to be an INTRODUCTION to the second half of the sefer: "And God told Moshe, speak to Bnei Yisrael and tell them: - ANI HASHEM ELOKEICHEM - [I am the Lord Your God!] DO NOT act as the Egyptians did, and do not act as the CanaanitesŠ do not follow their laws. [Instead] KEEP MY LAWSŠ for ANI HASHEM ELOKEICHEM. Keep My laws and My commandments which man must do and live by keeping them for ANI HASHEM." (18:1-5) Note that these psukim contain a very general commandment concerning one's entire approach concerning how he is to lead his life. He must reject the customs of Egyptian and Canaanite culture and follow God's laws instead. This brief introduction 'sets the stage' not only for the laws of ARAYOT (prohibition of certain marital relationships) which follow immediately afterward (18:6-23), but also for ALL the mitzvot which follow until the end of the Sefer (or at least until chapter 26). This assumption is supported by the Torah's repeated use of the phrase ANI HASHEM [or alt. ANI HASHEM ELOKEICHEM]. Not only is this phrase mentioned three times in these opening psukim (18:1-5, see above), but it is also repeated over FIFTY times from chapters 18 through 26, and almost always in the psukim which introduce or summarize key topics! [See, for example, 18:30; 19:2,3,4,10,12,14,16,18,30-32,36- 37; 20:24-26; 22:2,3,16,31-33; 23:22,43; 24:22; 25:17,38,55; 26:1-2,13,44-45 & their context (that will keep you busy).] In contrast, this phrase is found only once in the first half of the Sefer. [See 11:44-45/ note that even here it is used in relation to kashrut rules concerning permitted animals, laws which are only tangentially related to the Mishkan.] What is the significance of the Torah's emphasis of ANI HASHEM in the second half of Sefer Vayikra? LIMITATION OR EMANATION At first glance, it seems rather absurd that while describing the laws of the Mishkan - the site where God's SHCHINA is present - the phrase ANI HASHEM [lit. I am God] is barely mentioned, yet while dealing with the laws which must be kept OUTSIDE the Mishkan, the phrase is emphasized over and over again! One could suggest that this is precisely the point which Sefer Vayikra wants to make. The dwelling of God's SHCHINA in the Mishkan, as emphasized in Sefer Shmot and the first half of Sefer Vayikra, could easily lead to a mistaken conclusion that the SHCHINA is also LIMITED to the Mishkan. Hence, one would be very meticulous in his spiritual behavior while visiting the Mishkan, but would feel free from this 'burden' once he leaves its environs. [Translated today - In 'shul' one behaves properly, but at home or at work he can act in any manner which he pleases.] The second half of Sefer Vayikra counters this misconception. The Mishkan does not LIMIT the SHCHINA to its confines, rather, it channels God's presence from heaven to earth in order that it can EMANATE from the Mishkan to the entire land. Therefore, the second half of Sefer Vayikra contains mitzvot which TRANSLATE the intense level of SHCHINA found in the Mishkan into the daily walks of life. In the Mishkan itself, it is clear that ANI HASHEM. Outside its confines, man must be constantly reminded that God's presence remains everywhere. [This concept of the Mishkan serving to funnels the 'shchinah' from heaven to a fountain-like source on earth from which it can emanate to all mankind is reflected in the n'vuot of Zecharya (see 14:8-9) and Yeshayahu (2:1-5).] This may explain the progression of parshiot. In chapter 18 we are told how one should not act, while in chapter 19 we are instructed how one SHOULD ACT, i.e. Parshat K'DOSHIM T'HIYU - acting in a sanctified manner in all walks of life. KEDUSHA Even though it is difficult to find a common theme for all the mitzvot in the second half of the sefer, these final chapters can be divided according to the three basic realms of "kedusha" (sanctity or holiness): 1) "adam" - man / chapters 18->22 e.g. kedushat Am Yisrael and/or kohanim 2) "zman" - time / chapter 23 e.g. shabbat and "moadim" (holidays) 3) "makom" - place or land / chapters 24-26 e.g. the land of Israel Furthermore, a certain aspect of "kedusha" is also the primary theme of the first half of Sefer Vayikra for the Mishkan itself is a MIKDASH ("mikdash" evolves from the same shoresh - k.d.sh. - as "kedusha"). The shoresh k.d.sh. implies setting aside something for a special purpose (see Breishit 2:3, 38:21!), and in the case of "kedusha" for a divine purpose. The Mikdash is a special sanctuary set aside for the worship of God. Likewise, in "kedushat adam", Am Yisrael is set aside to serve God; so too the kohanim etc. In "kedushat zman", shabbat and moadim are set aside from the other days of the week for a divine purpose. In "kedushat makom", the land of Israel is set aside from all others as God's special land. Based on this analysis, we can suggest an overall theme for Sefer Vayikra. Recall that at Har Sinai, before receiving the Torah Bnei Yisrael entered a covenant to accept God's laws in order to become a "mamlechet kohanim v'GOY KADOSH" (see Shmot 19:4-6). Sefer Vayikra explains HOW Bnei Yisrael become a GOY KADOSH, not only by worshiping God in the MISHKAN, but also by keeping the mitzvot of kedushat ADAM, ZMAN, & MAKOM - the constant reminders of ANI HASHEM ELOKEICHEM - in their daily lives. This recognition of ANI HASHEM, experienced at an intense level when one visits the Mishkan, must be internalized in the manner by which one conducts himself in all walks of life. AVODAT KOHEN GADOL B'YOM KIPPUR As mentioned in our introduction, on Yom Kippur shacharit we read Vayikra chapter 16 (detailing the special AVODAH of the Kohen Gadol on Yom Kippur) while at mincha we read Vayikra chapter 18. Some explain that this custom is simply for convenience, as due to the fast we may be too tired to roll the 'sefer' to another location. Our above analysis can offer a more significant reason. Chapter 16 constitutes the climax of the first half of Sefer Vayikra for on Yom Kippur, as the "kohen gadol" enters the "kodesh ha'kdoshim" on the "shabbat shabbaton", Am Yisrael ascends to the highest level in all three realms of "kedusha": 1) "kedushat adam" - kohen gadol 2) "kedushat makom" - kodesh k'doshim 3) "kedushat zman" - shabbat shabbaton However, as we explained in the above shiur, these concentrated levels of kedusha must be incorporated into daily life. As Yom Kippur draws to its close, or possibly its true climax, we must remind ourselves of this hashkafic message of the second half of Sefer Vayikra. One could suggest that Chazal saw it appropriate for us to read this pivotal chapter (18:1-30) at Mincha time, for Yom Kippur marks not only the culmination of the year which has passed, but also sets us in the proper direction for the new year which is about to begin. shabbat shalom, menachem FOR FURTHER IYUN A. Read 18:24-30, the concluding psukim of chapter 18. Do these psukim simply summarize the chapter or serve as a continuation of the introductory nature of 18:1-5? Where else do we find a concept of being banished from a land in punishment for sinful behavior? (See Vayikra 18:28/ See also Ramban!! - be careful, it's very "tzioni") Relate this to the situation in Gan Eden and Vayikra 26:3-13. Based on your answer, why do you think that the Midrash equates Eretz Yisrael with Gan Eden? Relate also to Vayikra 18:5, Dvarim 30:15-20 and Mishlei 3:18.] B. In the above mentioned psukim we also find a concept of "tumah" (18:24-28). In what manner is this concept of TUMAH different that the laws of TUMAH found thus far in Sefer Vayikra? In what manner is it similar? C. This distinction between three different realms of kedusha is helpful for it allows us to better understand one type of kedusha based on a parallel from another realm kedusha. For example, the purpose of shabbat is not for one day of the week to be simply cut off from the others, rather the seventh day is set aside in order to spiritually elevate the entire week which follows. Use this concept to better appreciate God's purpose in separating Am Yisrael from other nations, and Eretz Yisrael from other lands. Menachem Leibtag ml@virtual.co.il POB 265 Alon Shevut, Gush Etzion 90433 ISRAEL tel : 972-2-993-1650