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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>
PARSHAT SHMINI</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> For some reason, the dedication
of the Mishkan required<BR>two consecutive ceremonies:<BR> 1) The seven
day "miluim" service - which was the final<BR> topic of Pashat Tzav (see
Vayikra 8:1-36);<BR> &<BR> 2) The special korbanot offered on
"yom ha'shmini" - the<BR> 'eighth day' - i.e. at the conclusion of those
seven days -<BR> the first topic in Parshat Shmini (see
9:1-24).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> As the details of these two
ceremonies are very different,<BR>it would only make sense to assume that each
one served a<BR>different purpose.<BR> In the following shiur,
we attempt to uncover the purpose<BR>of each of these two ceremonies, while
showing how their<BR>presentation in Sefer Vayikra can also help us arrive at
a<BR>deeper understanding of how we celebrate the holidays of Yom<BR>Kippur and
Shavuot.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> The Torah's
description of these two ceremonies in Sefer<BR>Vayikra is certainly an anomaly,
as this is the only section<BR>of narrative in the entire book - everything else
in Sefer<BR>Vayikra is simply laws!<BR> Therefore, in our
shiur, we must explain not only what<BR>this narrative is about, but we must
also explain why it is<BR>'inserted' at this point in Sefer Vayikra. To do
so, we begin<BR>our shiur with a quick review of the first half of the
Sefer<BR>Vayikra, to identify the precise point where this story
is<BR>told.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>WHAT 'BELONGS' IN SEFER
VAYIKRA<BR> Vayikra began with the laws of korbanot that
the<BR>individual can (chapters 1->3) or must bring (chapters
4->5);<BR>and continued with the laws for how the kohanim should
offer<BR>these korbanot (chapters 6->7).<BR> At this point
(towards the end of Parshat Tzav /see 8:1),<BR>this continuous presentation of
mitzvot is 'interrupted' by a<BR>set of stories in chapters 8 thru
10:<BR>· Chapter 8 describes the seven day "miluim"
inauguration<BR> ceremony of the kohanim and the
mizbayach,<BR>· Chapter 9 describes the Mishkan's inaugural
ceremony on<BR> "Yom ha'Shmini" [the 'EIGHTH day'] when God's glory
'returns',<BR>· Chapter 10 describes the story of the tragic
death of<BR> Nadav and Avihu on that day.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Then, in chapter 11, Sefer
Vayikra returns once again to<BR>its presentation of various laws pertaining
primarily to the<BR>Mishkan. [This presentation of LAWS continues till the end
of<BR>the Sefer!]<BR> [Parshat Shmini concludes with the laws
of "tumat ochlin"<BR> (see 11:1-47); then Tazria/Metzora
continues with other<BR> laws relating to
"tumah".]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This peculiarity becomes more
acute when we consider that<BR>this entire narrative (i.e. in Vayikra chapters
8->10) may<BR>actually 'belong' in Sefer Shmot. Recall how Sefer
Shmot<BR>concluded with the story of Mishkan's assembly and
its<BR>dedication. [In case you forgot, review chapter 40,<BR>especially
40:12-14!]<BR> Furthermore, the story of the seven-day
"miluim" most<BR>definitely 'belongs' in Sefer Shmot. Recall that its
original<BR>commandment was first recorded in Parshat Tezaveh (see
Shmot<BR>chapter 29, compare with Vayikra chapter 8). Considering
that<BR>Parshiot Vayakhel/Pkudei record the fulfillment of every
other<BR>commandment recorded in Parshiot Trumah/Tzaveh, there is no<BR>apparent
reason why the seven-day "miluim" ceremony should be<BR>the only
exception!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In summary, we have shown that
stories (in general) don't<BR>belong in Sefer Vayikra, while this specific one
DOES belong<BR>in Sefer Shmot. Hence, our shiur must explain why the
Torah<BR>prefers placing this story in Vayikra in what appears to be
an<BR>'interruption' to its presentation of the mitzvot.<BR>
To do so, we must first explain the difference between the<BR>details of the
Mishkan found in Sefer Shmot in contrast to<BR>those found in Vayikra.
Then will discuss what is special<BR>about each of the two dedication ceremonies
to explain why<BR>they are recorded specifically in Sefer Vayikra (and not
in<BR>Shmot).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>BETWEEN SHMOT AND VAYIKRA<BR>
There is a very simple distinction that explains why we<BR>find the laws
concerning the Mishkan in two different books.<BR>Sefer Shmot describes the
details of its construction, while<BR>Sefer Vayikra explains how to use
it. For example, recall how<BR>Shmot chapters 25-31 (Parshiot
Terumah/Tezaveh) constituted a<BR>distinct unit describing the commandment to
BUILD the Mishkan,<BR>while chapters 35-40 (Parshiot Vayakhel/Pekudei) detailed
how<BR>it was actually built. In contrast, the first seven chapters<BR>of
Sefer Vayikra explain the various korbanot the individual<BR>can (or must) bring
and how the Kohanim are to offer them.<BR> However, for some
reason the details of the seven-day<BR>miluim ceremony are recorded in both
Shmot and Vayikra!<BR>Parshat Tezaveh details its commandment, while Parshat
Tzav<BR>tells the story of how it took place. To understand why,
we<BR>must consider the purpose of this ceremony, and relate it to<BR>the above
distinction.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE SEVEN DAY "MILUIM"
CEREMONY<BR> Let's review the primary elements of this
ceremony:<BR> 1) First, Moshe must anoint the Mishkan,
its vessels, the<BR> kohanim, and the "bigdei
kehuna", using the "shemen<BR> ha'mishcha" oil
(see 8:5-13).<BR> 2) Then, on each day three korbanot
are offered:<BR>· A CHATAT - one "par" (bull)- the blood is
sprinkled on<BR> the upper section of the MIZBAYACH<BR>·
An OLAH - one "ayil" (ram)- the blood is sprinkled on the<BR> bottom of
the MIZBAYACH<BR>· The MILUIM offering (like a SHLAMIM) - one
"ayil" (ram) -<BR> the blood is sprinkled on the
KOHANIM.<BR>
(see Shmot 29:1-37 & Vayikra 8:14-24)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This anointing ceremony can
easily be understood as the<BR>final stage of the Mishkan's construction.
So too the<BR>korbanot, for the sprinkling of their blood also appears to
be<BR>a type of anointing. From this perspective, this ceremony<BR>should
be included in Sefer Shmot, at the conclusion of the<BR>set of laws to build the
Mishkan. [And that is exactly where<BR>we find it (see Shmot chapter 29 and the
TSC shiur on Parshat<BR>Tezaveh).]<BR> On the other hand, the
ceremony is also the FIRST time<BR>that korbanot are actually offered.
Hence, it also serves as<BR>the first FUNCTION of the Mishkan, for this is the
first time<BR>that it is being 'used'. Hence, the details of the
ceremony<BR>are also recorded in Sefer Vayikra, together with the other<BR>laws
how to use the Mishkan.<BR> [The deeper meaning of this is
discussed in Part Two.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> With this in mind, let's discuss
the purpose of the<BR>additional ceremony that takes place on the 'eighth
day'.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>YOM HA'SHMINI<BR> On "Yom
Ha'shmini", the day following the completion of<BR>the seven day 'miluim', the
Mishkan becomes fully functional.<BR>Furthermore, on this day, Aharon and his
sons will officiate<BR>for the first time. Thus, a special inaugural ceremony
is<BR>necessary (see 9:1-24), which will be quite different than the<BR>seven
day 'miluim'.<BR> On this day, we find a commandment to offer
a special set<BR>of korbanot whose purpose is stated
explicitly:<BR> "This is what Hashem has commanded you to do
IN ORDER THAT<BR> the PRESENCE of God ('kvod Hashem') may
APPEAR to you"<BR> (9:6) [see also
9:5]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Recall that due to the sins of
"chet ha'egel" God had<BR>taken away His "shchinah" from the camp of Bnei
Yisrael, the<BR>very same "shchinah" that Bnei Yisrael had witnessed
at<BR>Ma'amad Har Sinai:<BR> "Moshe took the tent and pitched it OUTSIDE
the camp, FAR<BR> AWAY from the camp and called it the OHEL MOED. Anyone
who<BR> sought God would have to go the Ohel Moed located
OUTSIDE<BR> the camp." (See Shmot 33:7 and its context)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> When Moshe ascended Har Sinai to
receive the second<BR>luchot, God promised him that His "shchinah" would
indeed<BR>return to the camp (see 34:8-10), however it was first<BR>necessary
for Bnei Yisrael to build the Mishkan to facilitate<BR>its return. [Note Shmot
25:8 -"v'asu li mikdash v'shachanti<BR>B'TOCHAM" - in contrast to
33:7.]<BR> Once the construction of the Mishkan was complete,
the<BR>special korbanot of Yom ha'Shmini mark its climax - for they<BR>will
facilitate the RETURN of the SHCHINA:<BR> "For today God's
glory (kvod Hashem) will appear to you"<BR>(9:5) [See also 9:23-24, compare with
Shmot 24:16-18.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Therefore, the special korbanot
offered during this<BR>ceremony serve a double purpose, reflecting this
background:<BR> (1) They must atone for the sins of "chet
ha'egel".<BR> (2) They must recreate the experience of Ma'amad
Har<BR>Sinai.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This is precisely what we
find:<BR>(1) Due to CHET HA'EGEL:<BR> Aharon must bring a
chatat and olah:<BR> "He said to Aharon: Take an 'EGEL'
for a CHATAT..." (9:2)<BR> Bnei Yisrael must also bring a
chatat and olah:<BR> "Speak to Bnei Yisrael saying: Take
a 'seir' for a chatat<BR> and a an 'EGEL' and a 'keves' for an
olah..." (9:3)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>(2) To 'recreate' MA'AMAD HAR
SINAI:<BR> Bnei Yisrael must also offer a Korban Shlamim
together<BR> with their olot, just as they had offered when
God<BR> appeared onto them during Ma'amad Har Sinai (see
Shmot<BR> 24:4-11, read
carefully!).<BR>
"[to Bnei Yisrael, cont'd.,...] and a 'shor'
and<BR> 'ayil' for a SHLAMIM to
offer before God, and a<BR>
mincha, FOR TODAY GOD WILL APPEAR TO YOU."
(9:4)<BR>
[This parallel emphasizes,
once<BR>
again, the purpose of the Mishkan as
a<BR>
perpetuation of Har Sinai.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>YOM HA'SHMINI / YOM KIPPUR AND
SHAVUOT<BR> Although the special korbanot of Yom ha'Shmini
were a 'one-<BR>time event', we find a very similar set of korbanot that
are<BR>offered every year on Yom Kippur which reflect this very
same<BR>purpose.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>YOM KIPPUR<BR> Recall from
Vayikra chapter 16 that on Yom Kippur a<BR>special Chatat and Olah are offered
by the Kohen Gadol and<BR>another set are offered by Bnei Yisrael. Recall as
well that<BR>these korbanot are offered on the very same day that
Bnei<BR>Yisrael received atonement for chet ha'egel!<BR> The
following table highlights this parallel:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2> YOM
HA'SHMINI YOM KIPPUR (in Acharei
Mot)<BR>
============ ===========<BR>AHARON<BR>
Chatat: EGEL
PAR (= an adult egel)<BR>
Olah:
AYIL AYIL</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>BNEI YISRAEL<BR>
Chatat: SE'IR
SE'IR<BR> Olah:
KEVES AYIL (an adult
keves)<BR>
EGEL - - (+
korbanot in
Pinchas<BR>
i.e. par ayil & k'vasim)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> [The basic structure of korbanot
is the same. The minute<BR> differences can be explained due
to the special nature of<BR> Yom Ha'Shmini. See Further Iyun
Section.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Hence, Yom Kippur can be
understood as an annual<BR>rededication of the Mishkan, especially from the
perspective<BR>of its purpose as a site where Bnei Yisrael can
receive<BR>atonement for their sins.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>SHAVUOT<BR> Even though the
primary parallel to Yom ha'Shmini is<BR>clearly Yom Kippur, there was an
additional korban SHLAMIM<BR>offered on Yom ha'Shmini that doesn't find a
parallel on Yom<BR>Kippur. [This only stands to reason, as a korban
Shlamim is<BR>eaten, and on Yom Kippur we are not allowed to eat.]
However,<BR>we do find a parallel to this korban on Shavuot, which just
so<BR>happens to be the only holiday when Bnei Yisrael offer a<BR>'collective'
Korban Shlamim:<BR> "And with the 'shtei ha'lechem' you shall
offer an olah...<BR> a chatat... and two lambs for a ZEVACH
SHLAMIM" (Vyk<BR> 23:19)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Recall as well that the first
time Bnei Yisrael offered a<BR>shlamim was at Ma'amad Har Sinai (see Shmot
24:5). As the<BR>Mishkan was to perpetuate that experience, we find a
korban<BR>Shlamim offered at the inaugural ceremony of the Mishkan on<BR>Yom
ha'Shmini. To remember that event, we offer a special<BR>korban Shlamim (shel
tzibur) every year on Shavuot,<BR>commemorating Ma'amad Har Sinai. It is not by
chance that this<BR>korban, like the korbanot of Yom ha'Shmini, is offered at
the<BR>completion of seven cycles of seven days.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>NADAV AND AVIHU<BR> At the
conclusion of this ceremony, Nadav and Avihu are<BR>punished by death for
offering "aish zara" which God had NOT<BR>COMMANDED (see 10:1-2). Again we find
a parallel to Har Sinai<BR>and chet ha'egel. At Har Sinai, Bnei Yisrael AND the
Kohanim<BR>were forewarned:<BR> "And God told Moshe: Go down
and WARN the people that they<BR> must not break through [the
barrier surrounding] Har<BR> Sinai, lest they gaze at Hashem
and perish. The KOHANIM<BR> also, who COME NEAR HASHEM, must
sanctify themselves<BR> ("yitkadashu" - compare "b'krovei
akadesh"/10:3), lest God<BR> punish them." (Shmot
19:21)<BR>
[See also Chizkuni on Vayikra 10:3-<BR>4.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> As this inaugural ceremony
parallels the events of Har<BR>Sinai, the warning concerning approaching Har
Sinai also<BR>applies to the Mishkan. Extra caution was
necessary.<BR> Similarly, just as Aharon, despite his good
intentions,<BR>had sinned at Chet ha'Egel, in suggesting an action which
GOD<BR>HAD NOT COMMANDED, so too his children Nadav and Avihu.<BR>Despite their
good intention when offering this "aish zarah",<BR>God DID NOT COMMAND them to
do so! [Recall the repetition of<BR>"ka'asher tzivah Hashem et Moshe in
Parshiot<BR>Vayakhel/Pekudei.]<BR> Because of these events,
i.e. the improper entry of Nadav<BR>and Avihu into the Mishkan, Sefer Vayikra
continues at this<BR>point with a discussion of the laws of "tumah v'tahara",
which<BR>regulate who is permitted and who is forbidden to enter the<BR>Mishkan
(chaps 11-16).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>WHY IN SEFER VAYIKRA?<BR> Now
that we have explained the purpose of these two<BR>dedication ceremonies, we
must explain why this lone lengthy<BR>narrative of Sefer Vayikra is recorded in
this sefer instead<BR>of in Sefer Shmot.<BR> One could suggest
that this narrative, even though it may<BR>technically 'belong' in Sefer Shmot,
is recorded specifically<BR>in Sefer Vayikra because of the special connection
between<BR>this narrative and the laws of korbanot in Sefer
Vayikra:<BR> The special "ayil" offered during the 'seven day
miluim'<BR>ceremony, we explained, serves as the 'prototype' for the<BR>korban
SHLAMIM for it included the separation of the "chazeh<BR>v'shok" for the kohen
offering the korban. Therefore, this<BR>narrative is recorded immediately after
the laws of the korban<BR>SHLAMIM in Parshat Tzav (see 7:35-37 & last week's
shiur).<BR> Similarly, the special korbanot offered on Yom
ha'Shmini<BR>can be understood as the 'prototype' for the yearly
korbanot<BR>offered yearly on Yom Kippur as detailed later in chapter 16,<BR>and
the special korban Shlamim offered on Shavuot as explained<BR>later in chapter
23. Finally, the narrative describing Nadav &<BR>Avihu's forbidden entry in
the Kodesh serves as the<BR>introduction to an entire set of laws concerning who
CAN and<BR>who CANNOT enter the Mikdash, beginning in chapter 11
and<BR>continuing thru chapter 16.<BR> Accordingly, we can
continue to understand Sefer Vayikra<BR>as a 'book of laws' - "torat
kohanim". However, it includes<BR>this narrative describing the dedication
of the Mikdash for<BR>that story serves as the basis for various types of
korbanot<BR>that are offered in the Mishkan.<BR> In the
shiurim to follow, we will continue to discuss this<BR>theme.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>
shabbat
shalom,<BR>
menachem</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PART TWO - "KEDUSHA" in the 'SEVEN DAY'
MILUIM CEREMONY<BR> Review once again the details in chapter
8, noting how<BR>there is something special about the MIZBAYACH and
the<BR>KOHANIM. Even though the sprinkling of the "shemen
hamishcha"<BR>was sufficient to sanctify the Mishkan and its vessels,
the<BR>MIZBAYACH and the KOHANIM required an additional
procedure.<BR>Furthermore, unlike the other vessels, the mizbayach
was<BR>anointed SEVEN times (see Vayikra 8:11).<BR> To
understand why this additional procedure was necessary,<BR>we must note the use
of the word "l'kadesh" in this 'parshia'.<BR>Note the Torah's use of the word
"l'kadesh" in Vayikra 8:10-<BR>12, 8:15, 8:30,34-35 as well as Shmot
29:1,34-37! Clearly,<BR>the purpose of these seven days was to sanctify -
"l'kadesh" -<BR>the Mishkan.<BR> The Hebrew word "l'kadesh"
means 'to set aside' or 'to<BR>designate'. For example, in Breishit 2:3,
God sets aside the<BR>seventh day ["va'ykadesh oto"] to make it special, and
in<BR>Shmot 13:1, God commands "kadesh li kol bchor" - set aside<BR>for Me
every first born. Similarly, God is "kadosh", as He is<BR>set aside,
divine, above all.<BR> Hence, the purpose of these procedures
of the "miluim"<BR>ceremony was to 'designate' (and hence sanctify) the
Mishkan<BR>and its vessels for a Divine purpose. However, the
MIZBAYACH<BR>and the KOHANIM required a little 'extra'
sanctification.<BR> To explain why, we must return to our
conclusion from our<BR>shiur on Parshat Tezaveh that the Mishkan [= OHEL MOED, a
tent<BR>of meeting] served as the place where Bnei Yisrael could<BR>'meet' God.
However, this 'meeting' was distanced, as each<BR>'partner' had his special
realm:<BR>· The KODESH KEDOSHIM - where the ARON is placed
represents<BR> God's presence in the Mishkan;
and<BR>· The MIZBAYACH - where the Bnei Yisrael's korbanot
are<BR> offered, represents Am Yisrael, and their attempt to
serve<BR> Him.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> However, in light of the events
of "chet ha'egel" [see TSC<BR>shiur on Parshat Ki-tisa] it became apparent how
Bnei Yisrael<BR>were barely worthy of this encounter. It was only
God's<BR>attributes of Mercy that allowed His "shechina" to dwell in<BR>the
Mishkan. One could suggest that to emphasize this very<BR>point, an extra
procedure is required specifically for the<BR>KOHANIM and for the MIZBAYACH, for
they represent Bnei Yisrael<BR>in this encounter.<BR> [Note
that immediately after Matan Torah, the mizbayach is<BR>
referred to as a "mizbach ADAMah" (see Shmot 20:21). This<BR>
may relate to man's name - "adam" and his creation in Gan<BR>
Eden "afar min ha'adamah". This is reflected in the<BR>
Midrash that claims that this "afar" was taken from Har<BR>
HaMoriah, the site of the mizbayach of the Akeydah, and<BR>
later to become the site of the Temple.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>WHY SEVEN?<BR> Why must this
"hakdasha" be repeated for seven days?<BR> Whenever we find
the number 'seven' in Chumash, it<BR>invariably relates to perek aleph in
Breishit, i.e. the story<BR>of God's creation of nature, in seven
days.<BR> God's very first act of "kedusha" was to 'set aside'
the<BR>SEVENTH day, to mark His completion of the Creation process<BR>(see Br.
2:1-4). By 'resting' on this day, man is constantly<BR>reminded of the divine
purpose of His creation. Thus, the<BR>"kedusha" of shabbat reflects this divine
purpose of creation.<BR> Similarly, any procedure that
includes the number seven<BR>(be it seven items, seven times, seven days, seven
weeks,<BR>seven years etc.) emphasizes man's requirement to recognize<BR>the
purpose of his creation. By repeating this procedure of<BR>"kedushat
ha'mizbayach v'hakohanim"' for seven days, the<BR>purpose of the mizbayach to
become a vehicle through which man<BR>can come closer to God is
emphasized.<BR> [Once again, we find a connection between the
function of<BR> the Mishkan and the purpose of the creation.
This was<BR> discussed in the shiur on Parshat Vayakhel. It
is<BR> supported by numerous Midrashim which view
the<BR> construction of the Mishkan as the completion of
Creation.<BR> Compare carefully Shmot 39:32 to Br.2:1; and
Shmot 39:43<BR> to Br.1:31 & 2:3!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> With this background, we can
suggest that the seven day<BR>miluim ceremony serves a double purpose, thus
explaining why<BR>its details is found twice.<BR> In Sefer
Shmot, the "miluim" service infuses the Mishkan<BR>and its vessels with the
necessary "kedusha", and hence<BR>becomes an integral stage of the Mishkan's
CONSTRUCTION.<BR>Therefore, its commandment is included in
Trumah/Tzaveh<BR>together with all the other commandments to build the
Mishkan.<BR> In Sefer Vayikra it initiates the use of the
Mizbayach,<BR>the primary FUNCTION of the Mishkan. The korbanot
offered<BR>during the miluim represent the basic categories of
sacrifices<BR>that will be brought by man on the
Mizbayach:<BR> the Chatat - "the korban
chova";<BR> the Olah - the "korban
n'dava";<BR> the Ayl ha'miluim - the prototype of the "korban
shlamim";<BR>
(see Further Iyun Section).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Therefore, this narrative that
describes the offering of<BR>the korbanot during this ceremony is included in
Sefer<BR>Vayikra, and juxtaposed to the laws of Korbanot
(Parshiot<BR>Vayikra/Tzav).<BR> [Note now 7:37 and the
inclusion of "torat ha'miluim" in<BR> the summary pasuk of
Parshat Tzav!]</FONT></DIV>
<DIV> </DIV><FONT face=Arial size=2>
<DIV><BR>===================<BR>FOR FURTHER IYUN</DIV>
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<DIV>A. During the seven day miluim, the "shemen ha'mishcha" oil<BR>was used to
dedicate the Mishkan and its vessels. Relate this<BR>to the story of Yaakov's
neder in Bet-tel as described in<BR>Breishit 28:18-22 and 35:9-14!).</DIV>
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<DIV>B. In contrast to the korbanot of 'seven day miluim', the<BR>commandment to
offer the special korbanot of "Yom ha'Shmini"<BR>are never mentioned beforehand,
not even in Trumah/Tzaveh!<BR>1. Relate this to their function as atonement for
Chet<BR>ha'Egel.<BR>2. Relate this to the machloket Rashi/Ramban concerning
when<BR>Trumah/Tzaveh was given (before or after Chet haEgel)?<BR>3. How does
Aharon's korban on the seven day miluim relate to<BR>his korban on Yom
Shmini?<BR> See Rashi on 9:1-2, noting that he states that
Aharon's<BR>"egel" on Yom ha'Shmini was to INFORM us that God had
forgiven<BR>Aharon for chet ha'egel, in contrast to Ramban who explains<BR>the
the "egel" itself was because Aharon still needed kapara<BR>for chet ha'egel.
Explain this Rashi based on Rashi on Shmot<BR>29:1-2 and his machloket with
Ramban concerning WHEN the<BR>commandment to build the Mishkan was given.</DIV>
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<DIV>C. The korbanot of the seven day miluim ceremony can be seen<BR>as the
symbol of all korbanot which will be offered on
the<BR>mizbayach.<BR> The category of chatat could include the
subcategory of<BR>asham ("k'chatat k'asham"...).<BR> The
category of olah could include all korbanot n'dava<BR>which are kodsehi kodshim,
including mincha. The category of<BR>ayil ha'miluim includes all korbanot n'dava
which are kodshim<BR>kalim.</DIV>
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<DIV>1. Note the similarities between the ayl ha'miluim and the<BR>standard
korban shlamim, especially in regard to the chazeh<BR>and shok. 8:25,29. See
also 8:31. Relate this to 7:28-37,<BR>especially to the fact that in 7:37 miluim
precedes zevach<BR>ha'shlamim!<BR>2. Note that in Parshat Tzaveh, the laws of
korban Tamid<BR>follow the commandment of the miluim (see Shmot
29:38-41).<BR> Use this to explain the significance of the
korban Tamid,<BR>and its function as the continuation of Har Sinai. Relate
to<BR>Bamidbar 28:6!<BR> Relate this to the other "avodot
tamid" in the Mishkan.<BR>3. Note also that during the seven day miluim
ceremony, the<BR>"dam chatat" is sprinkled on the four corners on TOP of
the<BR>mizbayach, while the "dam olah" is sprinkled on the BOTTOM.<BR>Explain
the meaning of these two sections of the mizbayach.</DIV>
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<DIV><BR>D. The pattern of seven days followed by the 'eighth day' is<BR>also
found in "brit milah", succot and shmini atzeret, shavuot<BR>after seven weeks,
yovel after seven shmitot, korbanot<BR>machshirin of metzora and zav. [Find
other examples.] Based on<BR>the above shiur, explain why.</DIV>
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<DIV>E. To better understand the punishment of Nadav and Avihu,<BR>review Shmot
19:20-25, 24:1 & 8-9, and compare to Vayikra 10:1-<BR>3.</DIV>
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<DIV>F. The parallel korbanot brought on Yom ha'Shmini and at<BR>Ma'amad Har
Sinai are far from identical. Although both events<BR>include "korbanot olot
& shlamim", there are several<BR>differences on 'Yom ha'Shmini'. The
following table compares<BR>the korbanot of both events and notes the
differences with a<BR>'*' followed by a letter:</DIV>
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<DIV> HAR
SINAI YOM HA'SHMINI<BR>AM
YISRAEL:<BR>
*A* Chatat - 'seir' (goat)<BR> Olah - par
(bull) *B* Olah -'egel' &
keves<BR> Shlamim - par (bull)
Shlamim -'shor' & 'ayil'</DIV>
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<DIV>AHARON:
*C* Chatat - 'egel'<BR> (no
korban)
Olah - 'ayil'</DIV>
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<DIV>*A) On 'Yom ha'Shmini' the Nation adds a korban 'chatat'.<BR>*B) On 'Yom
ha'Shmini' an 'egel' is offered instead of a<BR>'par'.)<BR>*C) On 'Yom
ha'Shmini' Aharon is required to bring an extra<BR>korban.</DIV>
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<DIV> These differences can be understood in light of
"chet<BR>ha'egel". We will now explain each letter.<BR>A) As the Nation had
sinned, they must now offer a 'chatat'.<BR>B) This minor change from 'par' to an
'egel' reflects their<BR>sin.<BR>C) As Aharon had sinned, he must bring a
'chatat & olah'.</DIV>
<DIV> </DIV>
<DIV> The significance of this "egel l'chatat" is accented
by<BR>comparing this korban to the 'chatat & olah' of the 'miluim':<BR>'7
day miluim' - "PAR l'chatat v'ayil l'olah"<BR>'Yom ha'Shmini'
- "EGEL l'chatat v'ayil l'olah"<BR> There is only one
minor change - the 'egel' (a calf - baby<BR>bull) replaces the 'par' (adult
bull). Whenever the kohen<BR>gadol is required to bring a chatat, it is always a
'par' (see<BR>4:3). On this special day his standard korban is changed to
an<BR>'egel', reflecting his atonement for Chet ha'egel.<BR>
The nation was also commanded to bring a 'chatat'. If<BR>indeed this 'chatat'
was in atonement for chet ha'egel, it too<BR>should have been an 'egel'. Why was
this korban a 'seir'?<BR> The reason is actually quite simple.
Whenever the NATION<BR>brings a 'chatat' it can only be a 'seir' - a goat.
(See<BR>parshat ha'musafim bamidbar chps.28->29/ each korban musaf
is<BR>always a "seir izim l'chatat"). Therefore, the Nation must<BR>bring a
chatat because of Chet ha'egel, however the animal<BR>must be a
'seir'.<BR> The case of Aharon is different. The standard
korban<BR>chatat of the Kohen Gadol is a 'par' (vayikra 4:3). Therefore,<BR>the
change from a 'par' to an 'egel' is permitted, as an<BR>'egel' is simply a baby
'par'.<BR> A very similar change from 'par' to 'egel' does
take place<BR>in the Nation's korban 'olah'. At Har Sinai the nation
brought<BR>a 'par' as an 'olah'. Now, on 'Yom ha'Shmini' they bring an<BR>'egel'
instead of the standard 'par'. Recall that an olah can<BR>also be offered in
atonement for a sin when one is not<BR>obligated to bring a
chatat.<BR> The second animal of the Nation's korban
'olah' is a<BR>lamb. It is the standard 'olah' of every "korban
tzibur"<BR>offered in the Mishkan.<BR> The korban 'shlamim' is
a 'shor & ayil'. At Har Sinai, the<BR>shlamim were also 'parim'. ('par' and
'shor' are two names for<BR>the same animal - a bull). Due to the nature of the
korban<BR>shlamim (a peace offering), it would not be proper to offer
a<BR>'reminder' of chet ha'egel. This korban relates only to the<BR>'hitgalut'
aspect of this ceremony.<BR> The second animal of the
korban shlamim is an 'ayil'<BR>(ram). One could suggest that this korban is a
reminder of<BR>'akeidat yitchak', a cornerstone in the development of
our<BR>covenantal relationship with Hashem.</DIV>
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