[Par-reg] for Parshat Shmini - shiur
Menachem Leibtag
tsc at bezeqint.net
Thu Mar 31 16:33:58 EST 2005
*************************************************************
THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
PARSHAT SHMINI
For some reason, the dedication of the Mishkan required
two consecutive ceremonies:
1) The seven day "miluim" service - which was the final
topic of Pashat Tzav (see Vayikra 8:1-36);
&
2) The special korbanot offered on "yom ha'shmini" - the
'eighth day' - i.e. at the conclusion of those seven days -
the first topic in Parshat Shmini (see 9:1-24).
As the details of these two ceremonies are very different,
it would only make sense to assume that each one served a
different purpose.
In the following shiur, we attempt to uncover the purpose
of each of these two ceremonies, while showing how their
presentation in Sefer Vayikra can also help us arrive at a
deeper understanding of how we celebrate the holidays of Yom
Kippur and Shavuot.
INTRODUCTION
The Torah's description of these two ceremonies in Sefer
Vayikra is certainly an anomaly, as this is the only section
of narrative in the entire book - everything else in Sefer
Vayikra is simply laws!
Therefore, in our shiur, we must explain not only what
this narrative is about, but we must also explain why it is
'inserted' at this point in Sefer Vayikra. To do so, we begin
our shiur with a quick review of the first half of the Sefer
Vayikra, to identify the precise point where this story is
told.
WHAT 'BELONGS' IN SEFER VAYIKRA
Vayikra began with the laws of korbanot that the
individual can (chapters 1->3) or must bring (chapters 4->5);
and continued with the laws for how the kohanim should offer
these korbanot (chapters 6->7).
At this point (towards the end of Parshat Tzav /see 8:1),
this continuous presentation of mitzvot is 'interrupted' by a
set of stories in chapters 8 thru 10:
. Chapter 8 describes the seven day "miluim" inauguration
ceremony of the kohanim and the mizbayach,
. Chapter 9 describes the Mishkan's inaugural ceremony on
"Yom ha'Shmini" [the 'EIGHTH day'] when God's glory 'returns',
. Chapter 10 describes the story of the tragic death of
Nadav and Avihu on that day.
Then, in chapter 11, Sefer Vayikra returns once again to
its presentation of various laws pertaining primarily to the
Mishkan. [This presentation of LAWS continues till the end of
the Sefer!]
[Parshat Shmini concludes with the laws of "tumat ochlin"
(see 11:1-47); then Tazria/Metzora continues with other
laws relating to "tumah".]
This peculiarity becomes more acute when we consider that
this entire narrative (i.e. in Vayikra chapters 8->10) may
actually 'belong' in Sefer Shmot. Recall how Sefer Shmot
concluded with the story of Mishkan's assembly and its
dedication. [In case you forgot, review chapter 40,
especially 40:12-14!]
Furthermore, the story of the seven-day "miluim" most
definitely 'belongs' in Sefer Shmot. Recall that its original
commandment was first recorded in Parshat Tezaveh (see Shmot
chapter 29, compare with Vayikra chapter 8). Considering that
Parshiot Vayakhel/Pkudei record the fulfillment of every other
commandment recorded in Parshiot Trumah/Tzaveh, there is no
apparent reason why the seven-day "miluim" ceremony should be
the only exception!
In summary, we have shown that stories (in general) don't
belong in Sefer Vayikra, while this specific one DOES belong
in Sefer Shmot. Hence, our shiur must explain why the Torah
prefers placing this story in Vayikra in what appears to be an
'interruption' to its presentation of the mitzvot.
To do so, we must first explain the difference between the
details of the Mishkan found in Sefer Shmot in contrast to
those found in Vayikra. Then will discuss what is special
about each of the two dedication ceremonies to explain why
they are recorded specifically in Sefer Vayikra (and not in
Shmot).
BETWEEN SHMOT AND VAYIKRA
There is a very simple distinction that explains why we
find the laws concerning the Mishkan in two different books.
Sefer Shmot describes the details of its construction, while
Sefer Vayikra explains how to use it. For example, recall how
Shmot chapters 25-31 (Parshiot Terumah/Tezaveh) constituted a
distinct unit describing the commandment to BUILD the Mishkan,
while chapters 35-40 (Parshiot Vayakhel/Pekudei) detailed how
it was actually built. In contrast, the first seven chapters
of Sefer Vayikra explain the various korbanot the individual
can (or must) bring and how the Kohanim are to offer them.
However, for some reason the details of the seven-day
miluim ceremony are recorded in both Shmot and Vayikra!
Parshat Tezaveh details its commandment, while Parshat Tzav
tells the story of how it took place. To understand why, we
must consider the purpose of this ceremony, and relate it to
the above distinction.
THE SEVEN DAY "MILUIM" CEREMONY
Let's review the primary elements of this ceremony:
1) First, Moshe must anoint the Mishkan, its vessels, the
kohanim, and the "bigdei kehuna", using the "shemen
ha'mishcha" oil (see 8:5-13).
2) Then, on each day three korbanot are offered:
. A CHATAT - one "par" (bull)- the blood is sprinkled on
the upper section of the MIZBAYACH
. An OLAH - one "ayil" (ram)- the blood is sprinkled on the
bottom of the MIZBAYACH
. The MILUIM offering (like a SHLAMIM) - one "ayil" (ram) -
the blood is sprinkled on the KOHANIM.
(see Shmot 29:1-37 & Vayikra 8:14-24)
This anointing ceremony can easily be understood as the
final stage of the Mishkan's construction. So too the
korbanot, for the sprinkling of their blood also appears to be
a type of anointing. From this perspective, this ceremony
should be included in Sefer Shmot, at the conclusion of the
set of laws to build the Mishkan. [And that is exactly where
we find it (see Shmot chapter 29 and the TSC shiur on Parshat
Tezaveh).]
On the other hand, the ceremony is also the FIRST time
that korbanot are actually offered. Hence, it also serves as
the first FUNCTION of the Mishkan, for this is the first time
that it is being 'used'. Hence, the details of the ceremony
are also recorded in Sefer Vayikra, together with the other
laws how to use the Mishkan.
[The deeper meaning of this is discussed in Part Two.]
With this in mind, let's discuss the purpose of the
additional ceremony that takes place on the 'eighth day'.
YOM HA'SHMINI
On "Yom Ha'shmini", the day following the completion of
the seven day 'miluim', the Mishkan becomes fully functional.
Furthermore, on this day, Aharon and his sons will officiate
for the first time. Thus, a special inaugural ceremony is
necessary (see 9:1-24), which will be quite different than the
seven day 'miluim'.
On this day, we find a commandment to offer a special set
of korbanot whose purpose is stated explicitly:
"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, the
very same "shchinah" that Bnei Yisrael 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 its context)
When Moshe ascended Har Sinai to receive the second
luchot, God promised him that His "shchinah" would indeed
return to the camp (see 34:8-10), however it was first
necessary for Bnei Yisrael to build the Mishkan to facilitate
its return. [Note Shmot 25:8 -"v'asu li mikdash v'shachanti
B'TOCHAM" - in contrast to 33:7.]
Once the construction of the Mishkan was complete, the
special korbanot of Yom ha'Shmini mark its climax - for they
will facilitate 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 were a 'one-
time event', we find a very similar set of korbanot that are
offered every year on Yom Kippur which reflect this very same
purpose.
YOM KIPPUR
Recall from Vayikra chapter 16 that on Yom Kippur a
special Chatat and Olah are offered by the Kohen Gadol and
another set are offered by Bnei Yisrael. Recall as well that
these korbanot are offered 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.]
Hence, Yom Kippur can be understood as an annual
rededication of the Mishkan, especially from the perspective
of its purpose as a site where Bnei Yisrael can receive
atonement for their sins.
SHAVUOT
Even though the primary parallel to Yom ha'Shmini is
clearly Yom Kippur, there was an additional korban SHLAMIM
offered on Yom ha'Shmini that doesn't find a parallel on Yom
Kippur. [This only stands to reason, as a korban Shlamim is
eaten, and on Yom Kippur we are not allowed to eat.] However,
we do find a parallel to this korban on Shavuot, which just so
happens to be the only holiday when Bnei Yisrael offer a
'collective' Korban Shlamim:
"And with the 'shtei ha'lechem' you shall offer an olah...
a chatat... and two lambs for a ZEVACH SHLAMIM" (Vyk
23:19)
Recall as well that 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 (see 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)
[See also Chizkuni on Vayikra 10:3-
4.]
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
Vayakhel/Pekudei.]
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 SEFER VAYIKRA?
Now that we have explained the purpose of these two
dedication ceremonies, we must explain why this lone lengthy
narrative of Sefer Vayikra is recorded in this sefer instead
of in 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 detailed 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
this narrative describing the dedication of the Mikdash for
that story serves as the basis for various types of korbanot
that are offered in the Mishkan.
In the shiurim to follow, we will continue to discuss this
theme.
shabbat shalom,
menachem
PART TWO - "KEDUSHA" in the 'SEVEN DAY' MILUIM CEREMONY
Review once again the details in chapter 8, noting how
there is something special about the MIZBAYACH and the
KOHANIM. Even though the sprinkling of the "shemen hamishcha"
was sufficient to sanctify the Mishkan and its vessels, the
MIZBAYACH and the KOHANIM required an additional procedure.
Furthermore, unlike the other vessels, the mizbayach was
anointed SEVEN times (see Vayikra 8:11).
To understand why this additional procedure was necessary,
we must note the use of the word "l'kadesh" in this 'parshia'.
Note the Torah's use of the word "l'kadesh" in Vayikra 8:10-
12, 8:15, 8:30,34-35 as well as Shmot 29:1,34-37! Clearly,
the purpose of these seven days was to sanctify - "l'kadesh" -
the Mishkan.
The Hebrew word "l'kadesh" means 'to set aside' or 'to
designate'. For example, in Breishit 2:3, God sets aside the
seventh day ["va'ykadesh oto"] to make it special, and in
Shmot 13:1, God commands "kadesh li kol bchor" - set aside
for Me every first born. Similarly, God is "kadosh", as He is
set aside, divine, above all.
Hence, the purpose of these procedures of the "miluim"
ceremony was to 'designate' (and hence sanctify) the Mishkan
and its vessels for a Divine purpose. However, the MIZBAYACH
and the KOHANIM required a little 'extra' sanctification.
To explain why, we must return to our conclusion from our
shiur on Parshat Tezaveh that the Mishkan [= OHEL MOED, a tent
of meeting] served as the place where Bnei Yisrael could
'meet' God. However, this 'meeting' was distanced, as each
'partner' had his special realm:
. The KODESH KEDOSHIM - where the ARON is placed represents
God's presence in the Mishkan; and
. The MIZBAYACH - where the Bnei Yisrael's korbanot are
offered, represents Am Yisrael, and their attempt to serve
Him.
However, in light of the events of "chet ha'egel" [see TSC
shiur on Parshat Ki-tisa] it became apparent how Bnei Yisrael
were barely worthy of this encounter. It was only God's
attributes of Mercy that allowed His "shechina" to dwell in
the Mishkan. One could suggest that to emphasize this very
point, an extra procedure is required specifically for the
KOHANIM and for the MIZBAYACH, for they represent Bnei Yisrael
in this encounter.
[Note that immediately after Matan Torah, the mizbayach is
referred to as a "mizbach ADAMah" (see Shmot 20:21). This
may relate to man's name - "adam" and his creation in Gan
Eden "afar min ha'adamah". This is reflected in the
Midrash that claims that this "afar" was taken from Har
HaMoriah, the site of the mizbayach of the Akeydah, and
later to become the site of 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. Thus, the
"kedusha" of shabbat reflects this divine purpose of creation.
Similarly, any procedure that 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!]
With this background, we can suggest that the seven day
miluim ceremony serves a double purpose, thus explaining why
its details is found twice.
In Sefer Shmot, the "miluim" service infuses the Mishkan
and its vessels with the necessary "kedusha", and hence
becomes an integral stage of the Mishkan's CONSTRUCTION.
Therefore, its commandment is included in Trumah/Tzaveh
together with all the other commandments to build the Mishkan.
In Sefer Vayikra 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
that 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 that 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!]
===================
FOR FURTHER IYUN
A. During the seven day miluim, the "shemen ha'mishcha" oil
was used to dedicate the Mishkan and its vessels. Relate this
to the story of Yaakov's neder in Bet-tel as described in
Breishit 28:18-22 and 35:9-14!).
B. 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 on 9:1-2, noting that he states that Aharon's
"egel" on Yom ha'Shmini was to INFORM us that God had forgiven
Aharon for chet ha'egel, in contrast to Ramban who explains
the the "egel" itself was because Aharon still needed kapara
for chet ha'egel. Explain this Rashi based on Rashi on Shmot
29:1-2 and his machloket with Ramban concerning WHEN the
commandment to build the Mishkan was given.
C. 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.
D. 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.
E. To better understand the punishment of Nadav and Avihu,
review Shmot 19:20-25, 24:1 & 8-9, and compare to Vayikra 10:1-
3.
F. 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 an 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.
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