[Par-reg] Sefer Vayikra - intro

[par-reg at www.atlchai.org]

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     THE TANACH STUDY CENTER [http://www.tanach.org]
          In Memory of Rabbi Abraham Leibtag
     Shiurim in Chumash & Navi by Menachem Leibtag
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          SEFER VAYIKRA - INTRODUCTION
          
     Most of us find Sefer Vayikra rather boring - at least
until we reach Parshat Kedoshim.
     In our series on Sefer Vayikra we attempt to make the
study of this book a bit more exciting, not only by analyzing
its specific laws, but also by paying careful attention to its
structure and theme.

WHAT MAKES SEFER VAYIKRA UNIQUE
     Before we begin our study, we must first clarify how (and
why) Sefer Vayikra is 'structurally' different from the other
books of Chumash.
    In general, when we study Chumash, we encounter two basic
types of passages.  They can either be:
  
  1)  narrative - i.e. the ongoing 'story' of Chumash; or
  
  2)  commandments - 'laws' that God commands Bnei Yisrael

     Up until Sefer Vayikra, Chumash has essentially been
narrative, i.e. the story of how God chose the Jewish nation,
took them out of Egypt and gave them the Torah.  For example,
Sefer Breishit begins with the story of Creation and continues
with the story of God's 'bechira' (choice) of Avraham Avinu
and his offspring to become His nation.  The few mitzvot that
we do find in Sefer Breishit (e.g. 9:1-7, 32:32) are presented
as part of that ongoing narrative.
     Similarly, Sefer Shmot begins with the story of the
Exodus and Bnei Yisrael's subsequent journey to Har Sinai.
Surely, we find numerous mitzvot in Sefer Shmot; however, each
set of laws is imbedded within the ongoing story.  For
example, the laws of Pesach (12:14-20) are presented as part
of the story of Yetziat Mitzrayim, and the Ten Commandments (&
the laws of Parshat Mishpatim / see 20:1-23:19) constitute an
integral part of the story of the covenant between God and His
nation at Ma'amad Har Sinai.  [Note from 24:3-7 how those laws
become the Sefer Ha-brit.]

     Sefer Vayikra is radically different, as it not only
begins with a set of commandments [mitzvot], the entire book
(with the exception of two short narratives) is a collection
of various mitzvot!  In other words, the ongoing narrative of
Chumash that began in Sefer Breishit and continued with Sefer
Shmot does not continue in Sefer Vayikra.  Instead, that
narrative resumes in Sefer Bamidbar - with the story of how
Bnei Yisrael prepare to leave Har Sinai (after the Mishkan has
been built).  Sefer Vayikra appears to stand alone, as it
constitutes a book of laws, spanning a wide range of laws
(mostly relating to the Mishkan and "kedusha" [holiness]).
     As Sefer Vayikra is a book of laws (and not a story), our
shiurim will focus on which specific types of laws are found
in this book, as well as the significance of their order and
progression.

THE LONE NARRATIVES
     Before we discuss the mitzvot, we should mention the two
narratives that we do find in Sefer Vayikra:
     The first is that of the mishkan's dedication ceremony -
chapters 8 thru 10, including the story of the seven day
"milu'im" ceremony and the special korbanot that were offered
on the 'eighth day' ["yom ha'shmini"], followed by the story
of the tragic death of Nadav and Avihu.  In our study of that
narrative, we will show how that story actually 'belongs' at
the end of Sefer Shmot, while suggesting a reason why it was
recorded in Sefer Vayikra instead.
     The second is the brief story of the "mekallel", who was
executed for blaspheming God (see 24:10-23).  We will show how
that story actually forms an introduction to a certain set of
mitzvot.  In other words, when we do find a narrative in Sefer
Vayikra, we will explain how and why it was included to
provide us with a better understanding of the commandments
that follow that story.

TORAT KOHANIM
     If our above assumption (that Vayikra is essentially a
book of laws) is correct, then it is very understandable why
Chazal refer to Sefer Vayikra as "Torat Kohanim" [the law
guide for the priests].  At first glance, it certainly appears
that most of its laws are targeted for those who officiate in
the Bet ha-Mikdash.  [See first Ramban on Vayikra.]
     Likewise, this also explains why the laws in Vayikra
should progress in thematic order, and not necessarily in the
chronological order of when they were first given.
  [Note how the laws (given earlier to Moshe) in Parshat Behar
  (see 25:1) are recorded much later than the laws given to
  Moshe from the ohel mo'ed in Parshat Vayikra (see 1:1).]

     Even though the name 'Torat Kohanim' implies that the
mitzvot of Sefer Vayikra will relate primarily to mishkan
related laws, nonetheless we do find numerous laws that
discuss other topics  (e.g. Parshat Kedoshim).  Furthermore,
we will also find many other laws regarding the mishkan in
other books of Chumash, especially in Sefer Bamidbar.
Therefore, it would be difficult to conclude that Sefer
Vayikra deals exclusively with mishkan related laws.

     So what makes Sefer Vayikra unique?
     To answer that question, we will search for a central
theme that will thematically connect all of the mitzvot in
Sefer Vayikra and explain their progression.

THE THEME OF SEFER VAYIKRA
     To accomplish this task, we will follow a methodology
that begins by first identifying 'units'.  Usually, each set
of mitzvot can be categorized as belonging to a single topic -
thus forming a 'unit'.  After identifying these units, we will
discuss the logic of the progression from one unit to the
next.  By doing so, we hope to be able to answer such
questions as:
  .  Why does the sefer begin with the laws of korbanot?
  
.    Why are the korbanot outlined twice (in Vayikra & Tzav)?

.    Why does the book abruptly switch topics in the middle of
       Acharei Mot, from the mishkan to 'arayot' [in chapter 18]?

.    Why does the sefer include Parshat Kedoshim, which has
       little - if anything - to do with korbanot, but a lot to do
       with the laws that were already discussed in Parshat Mishpatim?
      
.    Why does Vayikra conclude with the laws of 'shmitta' and
       'yovel', that discuss how we are not permitted to work the
       land once every seven years?
  
     In the shiurim to follow, we will attempt to answer these
questions (and more).

A SPECIAL BOOK
     In closing, one general remark concerning the
relationship between Sefer Vayikra and our study of Chumash
thus far, and hence the importance as the 'central' book of
the 'Five Books.
     In Sefer Breishit we saw how God entered into a covenant
with Avraham Avinu in order that his offspring ['zera'] would
become a nation dedicated to the representation of His Name.
To facilitate that goal, God entered into a covenant with the
Avot, promising both a special Land ['aretz'], and a long
historical process to become that nation (i.e. 'brit bein ha-
btarim' / see Br. 15:6-18).
     Sefer Shmot began as God began His fulfillment of that
covenant by redeeming Bnei Yisrael from Egypt, and giving them
the Torah at Sinai - i.e. the laws that would help establish
this special nation.  The unfortunate events at chet ha-egel
constituted a 'breach', raising the question if this special
relationship could continue.
    Fortunately, God declared His attributes of mercy, thus
enabling Bnei Yisrael an avenue for repentance, as reflected
in their collective effort to construct of the mishkan.  The
return of God's Shechina to the mishkan at the conclusion of
Sefer Shmot served as a climax, for it showed that this
covenantal relationship had returned to its original level.

     It is precisely at this point - when God's Shechina
returns - where Sefer Vayikra begins.  Before Bnei Yisrael
continue their journey towards Eretz Canaan (as will be
discussed in Sefer Bamidbar), God commands them with an
additional set of mitzvot that will not only provide a guide
for how they can use the mishkan, but will also facilitate
their becoming God's special nation - a "mamlechet kohanim ve-
goy kadosh" (see Shmot 19:5-6).
     In this sense, Sefer Vayikra constitutes more than simply
a technical list of the various rituals performed in the
mishkan.  As we will show, the laws of Sefer Vayikra will
focus on the very nature of Am Yisrael's relationship with
God, at both the individual and national level.

     In our shiur this week on Parshat Vayikra, we will focus on
the first unit of laws in Sefer Vayikra, that deals primarily
with 'korbanot' [sacrifices], to show how those laws relate to
this general theme.

                    Till then,  shabbat shalom,
                              menachem


FOR FURTHER IYUN - A FEW IMPORTANT CLARIFICATIONS

A.  RAMBAN'S SHITTA
     Despite our observation that Sefer Vayikra is basically a
book of mitzvot, it is important to note that a brief
narrative introduces each set of mitzvot.
     For example, most mitzvot begin with the classic header:
          "And God spoke to Moshe saying..."
          ["va-'yedaber Hashem el Moshe leimor.."]
               [see 4:1; 5:14,20; 6:12 etc.]
     Sometimes, God directs His dibbur to Aharon, as well:
"And God spoke to Moshe and Aharon saying" (see 11:1, 13:1).

     In some occasions, the opening phrase may even tell us
where these mitzvot were given to Moshe.  Two classic
examples:
     1)  In the ohel mo'ed -
"And God called to Moshe and spoke to him from the ohel mo'ed
saying: speak to Bnei Yisrael..."  Vayikra (1:1);
     2)  At Har Sinai -
          "And God spoke to Moshe at Har Sinai saying..." (25:1).
      [the first pasuk of Parshat Behar/ see also 7:37-38,
      16:1, 26:46, and 27:34.]

     Therefore, 'technically speaking,' one could still
consider Sefer Vayikra 'narrative-based,' and perhaps even a
continuation of Sefer Shmot.  In other words, Parshat Vayikra
opens with the first dibbur that Moshe received from the ohel
mo'ed, once the mishkan was completed (see shiur on Parshat
Pekudei); and then records the mitzvot Hashem issues from that
point onward.
     [This is more or less Ramban's shitta, who maintains
     'yesh mukdam u-me'uchar ba-Torah'.  See the lengthy Ramban
      on Vayikra 25:1 (till the end)!]

     In truth, however, the two examples mentioned above could
demonstrate quite the opposite, i.e. that the mitzvot in Sefer
Vayikra are not presented in chronological order.  According
to 1:1, the first set of mitzvot is transmitted from the ohel
mo'ed, and thus this dibbur must have occurred only after the
mishkan was built.  However, the mitzvot in chapter 25 were
given on Har Sinai (see 25:1), and therefore must have been
given before the ohel mo'ed (1:1) was built!  [See also 26:46
& 27:34.]
     Further proof may be drawn from Parshat Tzav.  Although,
as mentioned, the first set of mitzvot in Sefer Vayikra was
given from the ohel mo'ed (chapters 1->5, see 1:1), the Torah
tells us that God taught Moshe the next set of mitzvot
(chapter 6->7 / Parshat Tzav) on Har Sinai (see 7:37-38) -
before the mishkan was built!  Nevertheless, Sefer Vayikra
juxtaposes them, evidently 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
    shitta will be discussed in greater detail in our shiur on
    Parshat Tzav.]

B.  SIGNIFICANT HEADERS
     As noted above, a brief header introduces each set of
mitzvot.  In most cases, these introductions make no mention
of where these mitzvot were given to Moshe, only that "God
spoke to Moshe saying..."
    When the Torah does offer this information, the commentators
will always find significance latent within the Torah's
specification in this regard.  (For example, see 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 other laws may have actually been given earlier, on Har
Sinai, but recorded only later on in Sefer Vayikra.