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<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER
[http://www.tanach.org]<BR>
In Memory of Rabbi Abraham Leibtag<BR> Shiurim in
Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2> SEFER VAYIKRA -
INTRODUCTION<BR>
<BR> Most of us find Sefer Vayikra rather boring - at
least<BR>until we reach Parshat Kedoshim.<BR> In our
series on Sefer Vayikra we attempt to make the<BR>study of this book a bit more
exciting, not only by analyzing<BR>its specific laws, but also by paying careful
attention to its<BR>structure and theme.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>WHAT MAKES SEFER VAYIKRA
UNIQUE<BR> Before we begin our study, we must first
clarify how (and<BR>why) Sefer Vayikra is 'structurally' different from the
other<BR>books of Chumash.<BR> In general, when we study
Chumash, we encounter two basic<BR>types of passages. They can either
be:<BR> <BR> 1) narrative - i.e. the ongoing 'story' of
Chumash; or<BR> <BR> 2) commandments - 'laws' that God
commands Bnei Yisrael</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Up until Sefer Vayikra,
Chumash has essentially been<BR>narrative, i.e. the story of how God chose the
Jewish nation,<BR>took them out of Egypt and gave them the Torah. For
example,<BR>Sefer Breishit begins with the story of Creation and
continues<BR>with the story of God's 'bechira' (choice) of Avraham Avinu<BR>and
his offspring to become His nation. The few mitzvot that<BR>we do find in
Sefer Breishit (e.g. 9:1-7, 32:32) are presented<BR>as part of that ongoing
narrative.<BR> Similarly, Sefer Shmot begins with the
story of the<BR>Exodus and Bnei Yisrael's subsequent journey to Har
Sinai.<BR>Surely, we find numerous mitzvot in Sefer Shmot; however, each<BR>set
of laws is imbedded within the ongoing story. For<BR>example, the laws of
Pesach (12:14-20) are presented as part<BR>of the story of Yetziat Mitzrayim,
and the Ten Commandments (&<BR>the laws of Parshat Mishpatim / see
20:1-23:19) constitute an<BR>integral part of the story of the covenant between
God and His<BR>nation at Ma'amad Har Sinai. [Note from 24:3-7 how those
laws<BR>become the Sefer Ha-brit.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Sefer Vayikra is radically
different, as it not only<BR>begins with a set of commandments [mitzvot], the
entire book<BR>(with the exception of two short narratives) is a
collection<BR>of various mitzvot! In other words, the ongoing narrative
of<BR>Chumash that began in Sefer Breishit and continued with Sefer<BR>Shmot
does not continue in Sefer Vayikra. Instead, that<BR>narrative resumes in
Sefer Bamidbar - with the story of how<BR>Bnei Yisrael prepare to leave Har
Sinai (after the Mishkan has<BR>been built). Sefer Vayikra appears to
stand alone, as it<BR>constitutes a book of laws, spanning a wide range of
laws<BR>(mostly relating to the Mishkan and "kedusha"
[holiness]).<BR> As Sefer Vayikra is a book of laws (and
not a story), our<BR>shiurim will focus on which specific types of laws are
found<BR>in this book, as well as the significance of their order
and<BR>progression.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE LONE NARRATIVES<BR>
Before we discuss the mitzvot, we should mention the two<BR>narratives that we
do find in Sefer Vayikra:<BR> The first is that of the
mishkan's dedication ceremony -<BR>chapters 8 thru 10, including the story of
the seven day<BR>"milu'im" ceremony and the special korbanot that were
offered<BR>on the 'eighth day' ["yom ha'shmini"], followed by the story<BR>of
the tragic death of Nadav and Avihu. In our study of that<BR>narrative, we
will show how that story actually 'belongs' at<BR>the end of Sefer Shmot, while
suggesting a reason why it was<BR>recorded in Sefer Vayikra
instead.<BR> The second is the brief story of the
"mekallel", who was<BR>executed for blaspheming God (see 24:10-23). We
will show how<BR>that story actually forms an introduction to a certain set
of<BR>mitzvot. In other words, when we do find a narrative in
Sefer<BR>Vayikra, we will explain how and why it was included to<BR>provide us
with a better understanding of the commandments<BR>that follow that
story.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>TORAT KOHANIM<BR> If our
above assumption (that Vayikra is essentially a<BR>book of laws) is correct,
then it is very understandable why<BR>Chazal refer to Sefer Vayikra as "Torat
Kohanim" [the law<BR>guide for the priests]. At first glance, it certainly
appears<BR>that most of its laws are targeted for those who officiate in<BR>the
Bet ha-Mikdash. [See first Ramban on Vayikra.]<BR>
Likewise, this also explains why the laws in Vayikra<BR>should progress in
thematic order, and not necessarily in the<BR>chronological order of when they
were first given.<BR> [Note how the laws (given earlier to Moshe) in
Parshat Behar<BR> (see 25:1) are recorded much later than the laws given
to<BR> Moshe from the ohel mo'ed in Parshat Vayikra (see
1:1).]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Even though the name
'Torat Kohanim' implies that the<BR>mitzvot of Sefer Vayikra will relate
primarily to mishkan<BR>related laws, nonetheless we do find numerous laws
that<BR>discuss other topics (e.g. Parshat Kedoshim).
Furthermore,<BR>we will also find many other laws regarding the mishkan
in<BR>other books of Chumash, especially in Sefer Bamidbar.<BR>Therefore, it
would be difficult to conclude that Sefer<BR>Vayikra deals exclusively with
mishkan related laws.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> So what makes Sefer
Vayikra unique?<BR> To answer that question, we will
search for a central<BR>theme that will thematically connect all of the mitzvot
in<BR>Sefer Vayikra and explain their progression.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE THEME OF SEFER
VAYIKRA<BR> To accomplish this task, we will follow a
methodology<BR>that begins by first identifying 'units'. Usually, each
set<BR>of mitzvot can be categorized as belonging to a single topic -<BR>thus
forming a 'unit'. After identifying these units, we will<BR>discuss the
logic of the progression from one unit to the<BR>next. By doing so, we
hope to be able to answer such<BR>questions as:<BR> · Why does the
sefer begin with the laws of korbanot?<BR> <BR>· Why are
the korbanot outlined twice (in Vayikra & Tzav)?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>· Why does the book abruptly
switch topics in the middle of<BR> Acharei
Mot, from the mishkan to 'arayot' [in chapter 18]?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>· Why does the sefer include
Parshat Kedoshim, which has<BR> little - if
anything - to do with korbanot, but a lot to
do<BR> with the laws that were already
discussed in Parshat Mishpatim?<BR>
<BR>· Why does Vayikra conclude with the laws of 'shmitta'
and<BR> 'yovel', that discuss how we are not
permitted to work the<BR> land once every
seven years?<BR> <BR> In the shiurim to follow, we
will attempt to answer these<BR>questions (and more).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A SPECIAL BOOK<BR> In
closing, one general remark concerning the<BR>relationship between Sefer Vayikra
and our study of Chumash<BR>thus far, and hence the importance as the 'central'
book of<BR>the 'Five Books.<BR> In Sefer Breishit we saw
how God entered into a covenant<BR>with Avraham Avinu in order that his
offspring ['zera'] would<BR>become a nation dedicated to the representation of
His Name.<BR>To facilitate that goal, God entered into a covenant with
the<BR>Avot, promising both a special Land ['aretz'], and a long<BR>historical
process to become that nation (i.e. 'brit bein ha-<BR>btarim' / see Br.
15:6-18).<BR> Sefer Shmot began as God began His
fulfillment of that<BR>covenant by redeeming Bnei Yisrael from Egypt, and giving
them<BR>the Torah at Sinai - i.e. the laws that would help establish<BR>this
special nation. The unfortunate events at chet ha-egel<BR>constituted a
'breach', raising the question if this special<BR>relationship could
continue.<BR> Fortunately, God declared His attributes of
mercy, thus<BR>enabling Bnei Yisrael an avenue for repentance, as
reflected<BR>in their collective effort to construct of the mishkan.
The<BR>return of God's Shechina to the mishkan at the conclusion of<BR>Sefer
Shmot served as a climax, for it showed that this<BR>covenantal relationship had
returned to its original level.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> It is precisely at this
point - when God's Shechina<BR>returns - where Sefer Vayikra begins.
Before Bnei Yisrael<BR>continue their journey towards Eretz Canaan (as will
be<BR>discussed in Sefer Bamidbar), God commands them with an<BR>additional set
of mitzvot that will not only provide a guide<BR>for how they can use the
mishkan, but will also facilitate<BR>their becoming God's special nation - a
"mamlechet kohanim ve-<BR>goy kadosh" (see Shmot
19:5-6).<BR> In this sense, Sefer Vayikra constitutes
more than simply<BR>a technical list of the various rituals performed in
the<BR>mishkan. As we will show, the laws of Sefer Vayikra will<BR>focus
on the very nature of Am Yisrael's relationship with<BR>God, at both the
individual and national level.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In our shiur this week on
Parshat Vayikra, we will focus on<BR>the first unit of laws in Sefer Vayikra,
that deals primarily<BR>with 'korbanot' [sacrifices], to show how those laws
relate to<BR>this general theme.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>
Till then, shabbat
shalom,<BR>
menachem</FONT></DIV>
<DIV> </DIV><FONT face=Arial size=2>
<DIV><BR>FOR FURTHER IYUN - A FEW IMPORTANT CLARIFICATIONS</DIV>
<DIV> </DIV>
<DIV>A. RAMBAN'S SHITTA<BR> Despite our
observation that Sefer Vayikra is basically a<BR>book of mitzvot, it is
important to note that a brief<BR>narrative introduces each set of
mitzvot.<BR> For example, most mitzvot begin with the
classic header:<BR> "And
God spoke to Moshe
saying..."<BR>
["va-'yedaber Hashem el Moshe
leimor.."]<BR>
[see 4:1; 5:14,20; 6:12 etc.]<BR> Sometimes, God directs
His dibbur to Aharon, as well:<BR>"And God spoke to Moshe and Aharon saying"
(see 11:1, 13:1).</DIV>
<DIV> </DIV>
<DIV> In some occasions, the opening phrase may even
tell us<BR>where these mitzvot were given to Moshe. Two
classic<BR>examples:<BR> 1) In the ohel mo'ed
-<BR>"And God called to Moshe and spoke to him from the ohel mo'ed<BR>saying:
speak to Bnei Yisrael..." Vayikra (1:1);<BR>
2) At Har Sinai
-<BR> "And God spoke to
Moshe at Har Sinai saying..." (25:1).<BR> [the
first pasuk of Parshat Behar/ see also
7:37-38,<BR> 16:1, 26:46, and 27:34.]</DIV>
<DIV> </DIV>
<DIV> Therefore, 'technically speaking,' one could
still<BR>consider Sefer Vayikra 'narrative-based,' and perhaps even
a<BR>continuation of Sefer Shmot. In other words, Parshat Vayikra<BR>opens
with the first dibbur that Moshe received from the ohel<BR>mo'ed, once the
mishkan was completed (see shiur on Parshat<BR>Pekudei); and then records the
mitzvot Hashem issues from that<BR>point onward.<BR>
[This is more or less Ramban's shitta, who maintains<BR>
'yesh mukdam u-me'uchar ba-Torah'. See the lengthy
Ramban<BR> on Vayikra 25:1 (till the end)!]</DIV>
<DIV> </DIV>
<DIV> In truth, however, the two examples mentioned
above could<BR>demonstrate quite the opposite, i.e. that the mitzvot in
Sefer<BR>Vayikra are not presented in chronological order. According<BR>to
1:1, the first set of mitzvot is transmitted from the ohel<BR>mo'ed, and thus
this dibbur must have occurred only after the<BR>mishkan was built.
However, the mitzvot in chapter 25 were<BR>given on Har Sinai (see 25:1), and
therefore must have been<BR>given before the ohel mo'ed (1:1) was built!
[See also 26:46<BR>& 27:34.]<BR> Further proof may
be drawn from Parshat Tzav. Although,<BR>as mentioned, the first set of
mitzvot in Sefer Vayikra was<BR>given from the ohel mo'ed (chapters 1->5, see
1:1), the Torah<BR>tells us that God taught Moshe the next set of
mitzvot<BR>(chapter 6->7 / Parshat Tzav) on Har Sinai (see 7:37-38)
-<BR>before the mishkan was built! Nevertheless, Sefer
Vayikra<BR>juxtaposes them, evidently because of their thematic<BR>connection
(i.e. they both discuss the laws of korbanot).<BR> [Note that Ramban
on 7:38 seems to disagree. Iy"h, his<BR> shitta will be
discussed in greater detail in our shiur on<BR> Parshat
Tzav.]</DIV>
<DIV> </DIV>
<DIV>B. SIGNIFICANT HEADERS<BR> As noted above, a
brief header introduces each set of<BR>mitzvot. In most cases, these
introductions make no mention<BR>of where these mitzvot were given to Moshe,
only that "God<BR>spoke to Moshe saying..."<BR> When the Torah
does offer this information, the commentators<BR>will always find significance
latent within the Torah's<BR>specification in this regard. (For example,
see 25:1 - Rashi,<BR>Ramban, & Chizkuni.)<BR>
Similarly, certain parshiot in the middle of the sefer,<BR>such as the laws of
Yom Kippur (16:1/ "acharei mot..."), were<BR>given in the wake of a certain
event. These laws must have<BR>been given to Moshe only after the mishkan
was constructed,<BR>while other laws may have actually been given earlier, on
Har<BR>Sinai, but recorded only later on in Sefer
Vayikra.<BR></FONT></DIV></BODY></HTML>