[Par-lite] for Parshat Acharei Mot

Thu Apr 14 11:21:27 EDT 2011

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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.

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