Date: Thu, 26 Mar 1998 15:13:19 +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, tsc-parsha@virtual.co.il Cc: yhe-parsha.ml@virtual.co.il Subject: SEFER VAYIKRA - Introduction *************************************************************** THE TANACH STUDY CENTER [http://www.virtual.co.il/torah/tanach] In Memory of Rabbi Abraham Leibtag *************************************************************** SEFER VAYIKRA - INTRODUCTION Is Sefer Vayikra boring? Unfortunately, most students would answer YES! Most teachers are 'saved' by Parshat Kedoshim. In the following shiurim, we will demonstrate that learning Sefer Vayikra can actually be quite exciting. As usual, our approach will entail examining the Sefer's structure in order to find its deeper meaning. THE OVERALL STRUCTURE OF SEFER VAYIKRA - CHRONOLOGICAL OR THEMATIC ORDER? To better appreciate Sefer Vayikra it is important to understand how its overall structure is quite different than any other "sefer" (book) in Chumash. Let's explain why.. When we study Chumash we encounter two basic types of 'parshiot'. They can be either: 1) NARRATIVE - i.e. the ongoing story of Chumash; or 2) COMMANDMENT - laws which God commands Bnei Yisrael Up until Sefer Vayikra, we find that Chumash contains primarily narrative. Both Sefer Breishit and Sefer Shmot are what we call 'narrative based', i.e. each book opens with a story that continues throughout the sefer. Of course, each sefer also includes certain mitzvot, however, those parshiot of mitzvot are imbedded in the ongoing narrative. For example, Sefer Breishit begins with the story of Creation and continues (in chronological order) with the story of the "bechira" (choice) of Avraham Avinu etc. and his offspring. The few mitzvot which are found in Sefer Breishit (e.g. 9:1-7, 32:32) are presented as an integral part of that ongoing story. Likewise, Sefer Shmot begins with the story of the Exodus and the subsequent journey of Bnei Yisrael to Har Sinai. The numerous mitzvot included in Sefer Shmot (e.g. the Dibrot, Parshat Mishpatim, etc.) are presented as an integral part of that ongoing narrative as well. [Hence, (because these books are narrative-based), if we find that a certain 'parshia' is not recorded in chronological order - this is certainly the exception rather than the norm.] Sefer Vayikra is radically different! It is a book that contains primarily MITZVOT and contains very little narrative. Instead of continuing the narrative from Sefer Shmot, Sefer Vayikra presents us with a COLLECTION OF MITZVOT. Consequently, in our study of Sefer Vayikra we will show how the parshiot progress in THEMATIC order (i.e. by topic), and thus, do not necessarily follow the chronological order in which they were originally given to Moshe Rabeinu. [Chazal's reference to Sefer Vayikra as "Torat Kohanim" (the laws for those who officiate in the Mikdash) reflects this understanding.] We must mention that Sefer Vayikra does contain two interesting narratives: (1) The story of the seven day dedication ceremony of the Mishkan followed by the special korbanot YOM HA'SHMINI, and the death of Nadav and Avihu on that day (8:1-10:20). (2) The short story of the "m'kallel" who cursed God and was hence punished by stoning (24:10-23). However, these narratives in Sefer Vayikra are the EXCEPTION rather than the norm. In later shiurim, we will explain why these narratives are included in the sefer, EVEN THOUGH they may actually 'belong' elsewhere. [For example, 8:1-10:20 - the story of the dedication of the Mishkan - belongs in the last chapter of Sefer Shmot together with the primary story of the original dedication of the Mishkan (see Shmot chapter 40).] THE THEME OF SEFER VAYIKRA Since the progression of Sefer Vayikra is thematic, to uncover its theme, we must follow the logic of its progression. Therefore, in our shiurim, we must deal with questions such as: Why does the sefer begin with the laws of korbanot? Why are the korbanot explained twice (Vayikra AND Tzav)? Why does the sefer abruptly switch topics in the middle of Acharei Mot? [See 18:-5 / from the Mishkan to "arayot"] Why is Parshat Kedoshim, which has little to do with korbanot, included in Sefer Vayikra? Why does Vayikra conclude with the laws of "shmita and yovel"? In the shiurim to follow, we will attempt to answer these questions, however, before we begin our study, a general note in regard to the overall flow of theme from Breishit to Shmot to Vayikra. Sefer Breishit discussed God's choice of Avraham Avinu in order that his offspring ("zera") would become a great nation that will represent Him in the Promised Land ("aretz"). In Sefer Shmot, God began to fulfill that covenant by redeeming them from Egypt and giving them the Torah at Har Sinai - the guide for establishing this special nation; however, the events surrounding "chet ha'egel" raised a serious doubt as to whether this special relationship could continue. The construction of the Mishkan, and the return of the SHCHINA, as described at the conclusion of Sefer Shmot, indicated that this relationship could indeed continue. It is a this point that Sefer Vayikra begins. Now that the SHCHINA has returned, Bnei Yisrael can continue on their journey to Eretz Canaan. However, before they travel, they must receive the mitzvot which will make them into a "mamlechet kohanim v'goy kadosh" (see Shmot 19:5-6), i.e. the mitzvot of Sefer Vayikra. From this perspective, Sefer Vayikra constitutes more than a simply a technical list of various rituals which are to be performed in the Mishkan. As we shall show, the laws of Sefer Vayikra touch on the very nature of Am Yisrael's relationship with God, at both the individual and national level. b'hatzlacha, A FEW IMPORTANT CLARIFICATIONS A. RAMBAN'S SHITA Despite our observation that Sefer Vayikra is basically a book of MITZVOT, it is important to note that each set of mitzvot is actually introduced by a short narrative - usually a short sentence explaining that God commanded these laws to Moshe. For example, most mitzvot begin with the classic header: "And God spoke to Moshe saying..." ["va'y'daber Hashem el Moshe lay'mor.."] [see 4:1; 5:14,20; 6:12 etc.] Sometimes the "dibur" may be to Aharon as well: "And God spoke to Moshe AND Aharon saying" (see 11:1, 13:1). And sometimes, the opening phrase may even tell us WHERE these mitzvot were given to Moshe. Two classic examples: 1) In the Ohel Moed - "And God called to Moshe and spoke to him from the OHEL MOED saying: speak to Bnei Yisrael..." Vayikra (1:1); 2) On Har Sinai - "And God spoke to Moshe at HAR SINAI saying..." (25:1). [the first pasuk of Parshat B'har/ see also 7:37-38, 16:1, 26:46, and 27:34.] Therefore, 'technically speaking', one could still consider Sefer Vayikra as a 'narrative based' book, and even a continuation of Sefer Shmot. In other words, Parshat Vayikra opens with the FIRST "dibur" which Moshe received from the Ohel Moed once the Mishkan was completed (see shiur on Pekudei). Then, God continues to speak with Moshe on that day (and/or on the days which followed), commanding him with numerous other mitzvot which are all recorded in Sefer Vayikra. [This is more or less Ramban's shita, who follows "yeish mukdam u'meuchar ba'torah". See the lengthy Ramban on Vayikra 25:1 (till the end)!] However, the two examples mentioned above suggest quite the opposite, for they clearly show that the mitzvot in Sefer Vayikra are not presented in chronological order. According to 1:1, the first set of mitzvot are given from the OHEL MOED, which obviously takes place AFTER the Mishkan was built. However, the mitzvot in chapter 25 were given on HAR SINAI (see 25:1), and hence had to have been given BEFORE the OHEL MOED (1:1) was built! [See also 26:46 & 27:34.] Further proof is found in Parshat Tzav. Even though the first set of mitzvot in Sefer Vayikra were given from the OHEL MOED (chapters 1->5, see 1:1), the Torah tells us that the next set of mitzvot (chapter 6->7 /Parshat Tzav) were given to Moshe on HAR SINAI (see 7:37-38); and hence - BEFORE the Mishkan was built! Nevertheless, even though these two sets of mitzvot were given at DIFFERENT times, Sefer Vayikra juxtaposes them because of their THEMATIC connection (i.e. they both discuss the laws of korbanot). [Note that Ramban on 7:38 seems to disagree. Iy"h, his "shita" will be discussed in greater detail in our shiur on Parshat Tzav.] B. SIGNIFICANT HEADERS As we noted above, each set of mitzvot in Sefer Vayikra is introduced by a short header. In most of these short 'headers', we are not told WHERE these mitzvot were given to Moshe, only that "God spoke to Moshe saying...". However, whenever we are told WHERE those mitzvot were given, the commentators will always find this mention significant. (See for example 25:1 - Rashi, Ramban, & Chizkuni.) Similarly, certain parshiot in the middle of the sefer, such as the laws of Yom Kippur (16:1/ "acharei mot..."), were given in the wake of a certain event. These laws must have been given to Moshe only AFTER the Mishkan was constructed, while others laws may have actually been given first on Har Sinai, but are only recorded later on in Sefer Vayikra.