[Par-reg] for Parshat Acharei Mot - shiur

[Menachem Leibtag]

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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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               for PARSHAT ACHAREI MOT

     In the middle of Parshat Acharei Mot, an abrupt change
takes place in Sefer Vayikra.
  Even though its first 17 chapters dealt exclusively with
laws that relate to the Mishkan, in chapter 18 we find a
complete section about forbidden marital relationships [better
known as the "arayot"] that appear to be totally unrelated to
the Mishkan.
     Then, in Parshat Kedoshim, we find yet another set of
laws (mostly ethical) that have almost no connection at all to
the Mishkan.
     So what keeps Sefer Vayikra together?
  Should we conclude that it is primarily laws relating to the
Mishkan plus a few 'add-ons'?  Or, is there some thematic
significance in this transition that could lead us to a deeper
understanding of what the book is all about.
  In this week's shiur, we attempt to answer this question by
taking a closer look at the nature of this transition.

INTRODUCTION
     We begin our shiur with a quick overview of Sefer Vayikra
to help clarify our opening statement.
     The following table summarizes Sefer Vayikra according to
its primary topics. As you review this table, note how chapter
18 marks the beginning of this transition (from Mishkan
related to non-Mishkan related topics):

          PART I - THE MISHKAN AS THE PRIMARY TOPIC
          
CHAPTER        TOPIC
1-5       MISHKAN/ korbanot of the individual [ndava and chova]
6-7       MISHKAN/ how the kohanim will offer the korbanot
8-10 MISHKAN/ its dedication ceremony [narrative]
11-15     MISHKAN/ "tumah & tahara" [who can enter...]
16        MISHKAN/ "avoda" of the kohen gadol on Yom Kippur
17        MISHKAN/ no korbanot permitted outside the Mishkan
          
          PART II - MISC. TOPICS
          
CHAPTER        TOPIC
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

     As the above table shows, the first seventeen chapters of
Sefer Vayikra form a distinct unit, for that entire section
discusses various laws concerning the Mishkan. In contrast to
that unit, the remaining ten chapters (18->27) discuss a wide
ranges of topics, some Mishkan related; others not. At first
glance, it is difficult to find a common theme to this second
section. Nonetheless, it is clearly distinct from the first
section of the sefer.
     To uncover the thematic significance of this division,
let's take a closer look at the beginning of chapter 18, i.e.
at the very location where this transition begins.

A NEW HEADER
     For a start, let's read the opening five psukim of
chapter 18, noting how they form a separate 'parshia':
   "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
   Canaanites... do not follow their laws. [Instead] KEEP MY
   LAWS... for ANI HASHEM ELOKEICHEM.  Keep My laws and My
   commandments which man must do and live by keeping them for
   ANI HASHEM."    (see 18:1-5)

     Review these psukim once again, noting how they discuss a
very general topic, i.e. how Bnei Yisrael should conduct their
lives.  They must first reject Egyptian and Canaanite culture
and follow God's laws instead. Clearly, these psukim form an
introduction to the entire set of mitzvot that will follow.
  [Not only do they 'set the stage' for the laws concerning
  prohibited marital relationships ["arayot"] that follow in
  18:6-23, they also introduce ALL of the mitzvot that follow
  until the TOCHACHA at the end of the Sefer.  To verify this
  point, compare phrase "chukim & mishpatim" in 26:46 with
  18:3-5; compare also them of chapter 26 with 18:24-29!]
  
 We will now show how 18:1-5 serves not only as an
introduction to chapter 18, but also forms the introduction to
the entire 'second half' of the Sefer Vayikra.
    We begin our discussion by paying special attention to a
key phrase that is repeated several times in this
introduction, and that will appear numerous times again in the
second half of the Sefer.

ANI HASHEM
     Review 18:1-5 once again, noting the Torah's repeated use
of the phrase ANI HASHEM [or alternately ANI HASHEM
ELOKEICHEM]. Not only is this phrase mentioned THREE times in
these opening psukim, it is also repeated over FIFTY times
from this point in Sefer Vayikra until the end of the sefer.
Furthermore, this phrase is included in most every pasuk that
introduces or summarizes a key topic!
  [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 the laws of kosher animals, which
themselves are only tangentially related to the Mishkan.]
     This emphasis upon the phrase of ANI HASHEM may provide
us with a clue toward understanding the overall theme of the
second half of the sefer.

LIMITATION OR EMANATION
     At first glance, it seems rather absurd that when Sefer
Vayikra describes the laws concerning the "korbanot"
[sacrifices] that were offered in the Mishkan - the site where
God's SHCHINA is present - the phrase ANI HASHEM [lit. I am
God] is barely mentioned; yet when it discusses various laws
which must be kept OUTSIDE the Mishkan, the phrase is
emphasized over and over again!  Considering that the phrase
"ANI HASHEM" serves as a reminder that we stand before God, we
would certainly expect to find it mentioned more often in
relation to the Mishkan!
     One could suggest that the Torah wishes to emphasize
precisely the opposite!  The Torah may fear that this intense
level of "kedusha" caused by God's Presence in the Mishkan may
lead to the misconception that God's Presence is LIMITED to
the Mishkan!  Therefore, as it describes the laws of daily
life that Am Yisrael must keep when they are outside the
Mishkan, the repetition of the phrase "ani Hashem" becomes
quite meaningful.
  [We are all too familiar with the consequences of this
  'mistaken conclusion', i.e. where one's spiritual behavior
  is meticulous while visiting God's residence (be it the
  Mishkan, or a synagogue), in contrast to the more secular
  nature of his behavior once he leaves its environs.]
  
  The very structure of Sefer Vayikra (i.e. its two halves, as
noted above) may come to counter this misconception - for it
emphasizes that the Mishkan does not LIMIT the "shechina" to
its confines, rather, it serves as conduit to allow God's
presence to EMANATE.  Ideally, man's experience in the Mishkan
should leave a profound effect on his way of life outside the
Mishkan.  As we will soon explain, this concept relates to the
very essence of KEDUSHA.
  
     From a thematic perspective, one could apply this
explanation to the two halves of Sefer Vayikra.  Even though
the primary topic of Sefer Vayikra may be the laws relating to
the Mishkan, the second half of the sefer intentionally
includes numerous mitzvot that serve as an example of how we
TRANSLATE the intense level of SHCHINA found in the Mishkan
into the daily walks of life.
     In the Mishkan itself, the concept of "ani Hashem" is so
clear, that there is no need for a constant reminder.
However, outside its confines, man must be constantly reminded
that God's Presence remains everywhere.
  [This concept of the Mishkan serving as a funnel to bring
  the 'shechina' from heaven to a fountain-like source on
  earth from which it can emanate to all mankind is reflected
  in the prophecies of Zecharya (see 14:8-9) and Yeshayahu
  (see 2:1-5).]

A THEMATIC PROGRESSION
     To better appreciate the meaning of these two sections,
it is helpful to first review our earlier observations
regarding Sefer Vayikra (as we discussed in our introductory
shiur).
     In contrast to the other books of Chumash that 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 teach 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, begins as an 'instruction manual' for the
Mishkan. Even though we expected that Sefer Vayikra would deal
exclusively with Mishkan related commandments, as was the case
in the first seventeen chapters, the second half introduces a
wide range of mitzvot which must be kept outside the Mikdash
for they reflect how God's Presence in the Mishkan should
affect our behavior in all aspects of life.
     This can explain the internal progression of parshiot as
well. For example, 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
     This concept, i.e. SETTING ASIDE one special site (e.g.
the Mishkan) where God's Presence is more intense - IN ORDER
to bring sanctity to all surrounding areas, can be understand
as the most basic concept of KEDUSHA.
     For example, we can explain the "kedusha" of SHABBAT in a
very similar manner, i.e. we set aside one day of the week,
sanctifying it with an increased level of God's "shechina"- in
order to elevate the spiritual level of each day of the week -
for our experience on shabbat will affect our behavior on each
weekday (as we anticipate shabbat).  [See Ramban on Shmot 12:1
in his explanation of KIDUSH ha'CHODESH!]
     One can explain the KEDUSHA on AM YISRAEL in a similar
manner, i.e. God SET ASIDE a special nation (see Sefer
Breishit), sanctifying it with special mitzvot (see Sefer
Shmot) - IN ORDER to deliver God's message of sanctity to all
mankind (see Devarim 4:5-8).
  Note as well how these three examples, Mishkan, Shabbat, and
Am Yisrael - reflect the three basic categories of KEDUSHA  in
the realms of space, time, and matter:
  kedushat MAKOM (place) - the Mishkan
  kedushat ZMAN (time) - Shabbat, &
  kedushat ADAM (man) - Am Yisrael.

A THEME FOR SEFER VAYIKRA
     With this background, we can suggest a common theme for
all the mitzvot in the second half of the sefer, as well as
their relationship to the first half of the sefer.  Note how
these final ten chapters of Vayikra can be divided according
to these three basic realms of "kedusha" (sanctity or
holiness):

     1) KEDUSHAT ADAM - man / chapters 18->22
          e.g. kedushat Am Yisrael and/or kohanim

     2) KEDUSHAT ZMAN - time / chapter 23
          e.g. shabbat and "moadim" (holidays)

     3) KEDUSHAT MAKOM - place or land / chapters 24-26
          e.g. the laws of SHMITA in the land of Israel

     However, "kedusha" can also be considered the primary
theme of the first half of Sefer Vayikra as well, for the
Mishkan itself is also referred to as a MIKDASH.  The word
"mikdash" evolves from the same shoresh - k.d.sh. [as in
"kedusha"], implying the setting aside of something for a
special purpose (see Breishit 2:3, 38:21 and Shmot 13:1!) 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 the "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 this "goy kadosh" [holy nation], not only by worshiping
God in the MISHKAN, but also by keeping the daily mitzvot of
kedushat ADAM, ZMAN, & MAKOM - the constant reminders of God's
Presence - as emphasized by the phrase: ANI HASHEM ELOKEICHEM
- in their daily lives.

TORAT KOHANIM
     This observation can help us appreciate the name that
Chazal use to describe Sefer Vayikra - TORAT KOHANIM [Laws for
Priests].  Based on our original analysis this name would
appear to be a bit inaccurate, for Sefer Vayikra includes many
laws that have nothing to do with Kohanim and/or the Mishkan.
However, based on this deeper theme in second half of Sefer
Vayikra, the word 'KOHANIM' in the name TORAT KOHANIM may
refer not only to the KOHANIM who work in the Mishkan, but
also to the entire nation of Israel who serve as a MAMALECHET
KOHANIM v'GOY KADOSH - a nation of priests in service of God -
working towards bringing God's Name to all mankind.

     This recognition of ANI HASHEM, experienced at an intense
level when one visits the Mishkan, must be internalized to
affect one's conduct, even outside the Mishkan, and in all
walks of life.
  In our shiur on Parshat Kedoshim, we will explain how this
  distinction can enhance our understanding of chapter 19 and
  its connection to the Ten Commandments.  Till then,

                              shabbat shalom,
                              menachem

FOR FURTHER IYUN
=================

TUMAH OF THE LAND
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, Devarim 30:15-20 and Mishlei 3:18.]
     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?

B. AVODAT KOHEN GADOL ON YOM KIPPUR
     It is interesting to note that on Yom Kippur shacharit we
read Vayikra chapter 16, while at mincha we read Vayikra
chapter 18. Now the reason why we read chapter 16 is simple,
for it details the special AVODAH of the Kohen Gadol on Yom
Kippur in the Bet ha'Mikdash. However, why do read
specifically chapter 18 for mincha? After the prohibition of
"arayot" (the primary topic) contains no obvious connection to
Yom Kippur?
     Some explain that this custom is simply for convenience;
i.e. as we may be too tired to roll the 'sefer' to another
location, we simply read a chapter nearby to what we read in
the morning. However, based on the above shiur, we can offer a
more significant explanation.
     As we explained above, 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, it is just as important to remind ourselves that
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. This
may be the reason why Chazal saw it appropriate that we 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.