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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 TAZRIA / METZORA</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Anyone who understands the
opening pasuk of Parshat<BR>Acharei Mot immediately realizes that this entire
Parsha<BR>belongs in Parshat Shmini! Why then do
Parshiot<BR>Tazria/Metzora 'interrupt' this logical
sequence?<BR> Should this opening statement sound a bit
complicated,<BR>don't worry; we'll begin this week's shiur by first
explaining<BR>this question. Then, our analysis of the Parsha in search
for<BR>an answer, will also help us arrive at a more
comprehensive<BR>understanding of the structure and theme of Sefer
Vayikra.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> Recall
that the first half of Parshat Shmini included the<BR>story of tragic death of
Aharon's two sons - Nadav & Avihu<BR>(see 10:1-9). Recall as well that
Parshat ACHAREI MOT (several<BR>chapters later) opens with God's commandment to
Moshe & Aharon<BR>in the aftermath of that event:<BR> "And God
spoke to Moshe and Aharon AFTER THE DEATH of the<BR> two sons of
Aharon..." (16:1)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Hence, it would have been
more logical for the Torah to<BR>include this commandment in Parshat Shmini -
immediately after<BR>the story of their death. [In other words, Vayikra
chapter 16<BR>should follow immediately after chapter
10!]<BR> However, we find instead that chapters 11 thru
15,<BR>detailing numerous laws concerning various types of "tumah"<BR>[spiritual
uncleanliness], form an 'interruption' to this<BR>logical flow.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> To explain why, Part One
of our shiur will explore the<BR>thematic relationship between these laws of
"tumah" and the<BR>story of Nadav & Avinu's death. In Part Two, we will
build an<BR>outline that will summarize these laws of "tumah" that will<BR>help
us appreciate their detail.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PART ONE - WHAT DID NADAV & AVIHU DO
WRONG?<BR> As you are probably aware, there are
numerous opinions<BR>concerning what Nadav & Avihu did wrong. The
reason for this<BR>difference of opinions is simple; the Torah only tells us
WHAT<BR>they did, but does not explain WHY they were punished.<BR>Therefore,
each commentator looks for a clue either within<BR>that pasuk (see 10:1) or in
the 'neighboring' psukim in search<BR>of that reason.<BR> [For
example, the word "aish zarah" in 10:1 implies that<BR> Nadav &
Avihu may have sinned by offering the wrong type of<BR> fire.
Alternately, the 'parshia' that follows discusses<BR> laws that
forbid the kohanim to become intoxicated (see<BR> 10:8-11), thus
implying that they may have been drunk. (See<BR> Rashi, Ramban,
Rashbam, Ibn Ezra, Chizkuni, etc.) In fact,<BR> each commentary on
this pasuk is so convincing that it is<BR> truly hard to choose
between them.]<BR> <BR> However, in contrast
to that discussion concerning what<BR>specifically Nadav & Avihu did wrong
(and why), our shiur will<BR>focus instead on the more general connection
between this<BR>incident and the overall structure (and theme) of
Sefer<BR>Vayikra.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>FOLLOWING INSTRUCTIONS<BR>
Even though the Torah does not tell us specifically WHY<BR>Nadav & Avihu
were punished, the pasuk that describes their<BR>sin does provide us with a very
general explanation:<BR> "va'yikrvu aish zara - ASHER LO TZIVAH
otam" - and they<BR> offered a 'foreign fire' that GOD HAD NOT
COMMANDED THEM<BR> (see 10:1)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> However, finding this
phrase "asher lo tzivah otam"<BR>should not surprise us. In relation to
the construction of<BR>the Mishkan, we found this phrase repeated numerous times
in<BR>our study of Parshiot Vayakhel & Pekudei.<BR> [To refresh
your memory, just note how "ka'asher tzivah<BR> Hashem et Moshe" [As God
has commanded Moshe] concludes just<BR> about every "parshia" in Parshat
Pekudei. See not only<BR> 35:29; 36:1; & 36:5 but also
39:1,5,7,21,26,29,31,32,42,43 &<BR>
40:16,19,21,23,25,27,29,32!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Furthermore, this phrase
first appeared at the very<BR>introduction of the Mishkan unit that began in
Parshat<BR>Vayakhel:<BR> "And Moshe said to the entire congregation
of Israel<BR> [EYDAH] ZEH HA'DAVAR - ASHER TZIVAH HASHEM - This is
what<BR> GOD HAS COMMANDED
saying..."<BR>
(see 35:1,4, see also 35:1)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Finally, thus far in Sefer
Vayikra we have found this<BR>same phrase when the Torah describes the story of
the<BR>Mishkan's dedication. First of all, in the the seven day<BR>"miluim"
ceremony:<BR> "And Moshe said to the entire EYDAH [gathered at the
Ohel<BR> Moed/8:3] - ZEH HA'DAVAR - This is what GOD HAS
COMMANDED<BR> to do..." (Vayikra 8:4-5, see also
8:9,13,17,21,36.)<BR> And in Moshe Rabeinu's opening
explanation of the special<BR>korbanot that were to be offered on Yom
ha'Shmini:<BR> "And Moshe said: ZEH HA'DAVAR - THIS is what GOD
HAS<BR> COMMANDED that you do [in order] that His KAVOD [Glory]
can<BR> appear upon you [once again]..." (9:6, see also
9:1-5)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Carefully note how Moshe
declares this statement in front<BR>of the entire "eydah" [congregation] that
has gathered to<BR>watch this ceremony. [See 9:5! Note also in 9:3-4 that
Moshe<BR>explains to the people that these korbanot will 'bring back'<BR>the
"shchinah".]<BR> In fact, when you review chapter 9,
note how the Torah<BR>concludes each stage of this special ceremony with this
same<BR>phrase. [See 9:5,6,7,10,21.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Therefore, when the Torah
uses a very similar phrase to<BR>describe the sin of Nadav & Avihu on that
day - "va'yikrvu<BR>aish zara - ASHER LO TZIVAH otam" (see 10:1), we should
expect<BR>to find a thematic connection between that sin and
this<BR>phrase.<BR> To find that connection, we must
consider the reason why<BR>the Torah uses this phrase so often in its details of
the<BR>Mishkan's construction.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>EMPHASIZING A CRITICAL
POINT<BR> Recall that Nadav & Avihu's sin took place
on the 'eighth<BR>day'. Earlier on that day (as the ceremony was about
to<BR>begin) Moshe had gathered the entire nation to explain the<BR>PRECISE
details of how the korbanot would be offered on that<BR>day.<BR> [Note
again, the key phrase: "zeh ha'davar asher tzivah<BR> Hashem..."/ see
9:4-6.] In fact, Moshe made two very<BR> similar remarks before the
entire nation before the<BR> Mishkan's original construction (Shmot
35:1,4), and before<BR> the seven day MILUIM ceremony (see Vayikra
8:1).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Why must Moshe, prior to
offering these special korbanot,<BR>first explain the details of these
procedures to the entire<BR>congregation who have gathered to
watch?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The Torah appears to be
sending a very strong message in<BR>regard to the Mishkan. God demands that man
must act precisely<BR>in accordance to His command - without changing even a
minute<BR>detail.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>NADAV & AVIHU's
PUNISHMENT<BR> With this background, we can better
understand why Nadav<BR>& Avihu are punished. On the day of its public
dedication -<BR>on Yom ha'Shmini - they decide (on their own) to offer
KTORET.<BR>Note the Torah's description of their sin:<BR> "And Nadav
& Avi each took their firepan, put in it fire<BR> and added
KTORET, and they brought an alien fire in front<BR> of God which He
HAD NOT COMMANDED THEM ['asher lo tzivah']"</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Their fire is considered
"aish zarah" [alien] simply<BR>because God 'did not command them' to offer it.
[Note the<BR>special emphasis upon the word "lo" according to the
"taamei<BR>mikra" (cantillation). See also commentary of Chizkuni
on<BR>10:1.<BR> Nadav & Avihu may have had the
purest intentions, but<BR>they made one critical mistake - they did not act
according to<BR>the precise protocol that God had prescribed for that
day.<BR>Considering that the entire EYDAH gathered at the Ohel Moed<BR>recognize
that Nadav & Avihu have strayed from protocol, they<BR>must be punished; for
the lesson of that day was exactly this<BR>point - that in the Mishkan man must
meticulously follow every<BR>detail of God's command.<BR> [Note,
this interpretation does not negate any of the other<BR> opinions
which suggest that Nadav & Avihu had done<BR> something else
wrong [such as drinking or disrespect of<BR> Moshe, etc.]. It simply
allows us to understand the<BR> severity their punishment EVEN if
they had done nothing<BR> 'wrong' at all (other than doing something
that God had not<BR> commanded). See also commentary of Rashbam on
10:1 in this<BR> regard.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> From a thematic
perspective, their punishment under these<BR>circumstances is quite
understandable. Recall the theological<BR>dilemma created by a MISHKAN - a
physical representation (or<BR>symbol) of a transcendental God. Once a physical
object is<BR>used to represent God, the danger exists that man may treat<BR>that
object [and then possibly another object] as a god<BR>itself. On the other hand,
without a physical representation<BR>of any sort, it becomes difficult for man
to develop any sort<BR>of relationship with God. Therefore, God allows a Mishkan
- a<BR>symbol of His Presence - but at the same time, He must<BR>emphasize that
He can only be worshiped according to the<BR>precise manner "as God had
commanded Moshe".<BR> [See also Devarim 4:9-24 for the Torah's
discussion of a<BR> similar fear that man may choose his own object
to<BR> represent God [a "tavnit..." / compare Shmot
25:8-9<BR> "v'akmal".]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE PROBLEM OF 'GOOD
INTENTIONS'<BR> This specific problem of 'following
God's command' in<BR>relation to the Mishkan takes on extra meaning on
Yom<BR>ha'Shmini.<BR> Recall our explanation of Aharon's
sincere intentions at<BR>the incident of "chet ha'egel", i.e. he wanted to
provide Bnei<BR>Yisrael with a physical symbol of God, which they
could<BR>worship. [See previous shiur on Ki-tisa.] Despite Aharon's<BR>good
intentions, his actions led to a disaster. The sin of<BR>"chet ha'egel" caused
KAVOD HASHEM [God's Glory (="shchina"]),<BR>which had appeared to Bnei Yisrael
at Har Sinai, to be taken<BR>away (see Shmot
33:1-7).<BR> Due to Moshe's intervention, God finally
allowed His<BR>SHCHINA to return to the MISHKAN that Bnei Yisrael had
built.<BR>But when Nadav & Avihu make a mistake (similar to Aharon's
sin<BR>at chet ha'egel) on the very day of the Mishkan's dedication,<BR>they
must be punished immediately.<BR> [Not only can this explain why
they are so severely<BR> punished, it may also help us understand
their father's<BR> reaction of: "va'YIDOM Aharon" [and Aharon stood
silent]<BR> (see 10:3).]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Finally, this
interpretation can help us understand<BR>Moshe's statement to Aharon: "This is
what God had spoken -<BR>B'KROVEI E'KADESH..." (see 10:3). Recall the parallel
that we<BR>have discussed many times between Har Sinai and the Mishkan.<BR>At
Har Sinai, Bnei Yisrael AND the Kohanim were forewarned:<BR> "And
God told Moshe: Go down and WARN the people that they<BR> must not
break through [the barrier surrounding] Har Sinai,<BR> lest they
gaze at Hashem and perish. The KOHANIM also, who<BR> COME NEAR
HASHEM, must sanctify themselves ("yitkadashu" -<BR> compare
"b'krovei akadesh"/10:3), lest God punish them."<BR> (Shmot
19:21)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> As this inaugural ceremony
parallels the events of Har<BR>Sinai, God's original warning concerning
approaching Har<BR>Sinai, even for the KOHANIM, now applies to the Mishkan
as<BR>well. Therefore, extra caution is necessary, no matter how<BR>good one's
intentions may be. [See similar explanation by<BR>Chizkuni on
10:3!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>BACK TO SEFER VAYIKRA<BR>
Now we can return to our original question. In Sefer<BR>Vayikra, the story of
the sin of Nadav & Avihu (chapter 10)<BR>introduces an entire set of laws
that discuss improper entry<BR>into the Mishkan (chapters 11->15). Then,
immediately after<BR>this tragic event, the Sefer discusses the various laws
of<BR>"tumah v'tahara", which regulate who is permitted and who is<BR>forbidden
to enter the Mishkan. Only after the completion of<BR>this section discussing
who can enter the Mishkan, does Sefer<BR>Vayikra return (in chapter 16) to God's
command to Aharon<BR>concerning how he himself can properly enter the
holiest<BR>sanctum of the Mikdash (on Yom Kippur).<BR>
In Part Two, we discuss the content of this special unit<BR>of mitzvot from
chapter 11->15.</FONT></DIV>
<DIV> </DIV><FONT face=Arial size=2>
<DIV><BR>
PART II</DIV>
<DIV> </DIV>
<DIV> WHO CAN ENTER THE MISHKAN / TUMAH & TAHARA</DIV>
<DIV> </DIV>
<DIV>INTRODUCTION<BR> We often find ourselves lost in
the maze of complicated<BR>laws concerning "tumah" and "tahara" which the Torah
details<BR>in Parshiot TAZRIA & METZORA. Even though it is not easy
to<BR>understand the reasoning for these laws, the internal<BR>structure of
these Parshiot is quite easy to follow.<BR> In Part II,
we outline the flow of parshiot from Parshat<BR>Shmini through Metzora and
attempt to explain why they are<BR>located specifically in this section of Sefer
Vayikra.</DIV>
<DIV> </DIV>
<DIV>THE UNIT<BR> As the following table shows, each of
these five chapters<BR>deals with a topic related in one form or manner to
"tumah"<BR>(spiritual uncleanliness).</DIV>
<DIV> </DIV>
<DIV> CHAPTER "TUMAH" CAUSED
BY:<BR> 11
eating or touching dead animals<BR>
12 the birth of a
child<BR> 13 a
"tzaraat" on a person's skin or garment<BR>
14 a "tzaraat" in a
house<BR> 15
various emissions from the human body</DIV>
<DIV> </DIV>
<DIV> Not only do these parshiot discuss how one
contracts<BR>these various types of TUMAH, they also explain how one
can<BR>cleanse himself from these TUMOT, i.e. how he becomes TAHOR.<BR>For the
simplest type of TUMAH, one need only wash his<BR>clothing and wait until
sundown (see 11:27-28,32,40). For more<BR>severe types of TUMAH, to become TAHOR
one must first wait<BR>seven days and then bring a set of special
korbanot.</DIV>
<DIV> </DIV>
<DIV> This entire unit follows a very logical
progression. It<BR>begins with the least severe type of TUMAH, known as
"tumah<BR>erev" - one day TUMAH (lit. until the evening), and then<BR>continues
with the more severe type of TUMAH, known as "tumah<BR>shiva", seven day TUMAH.
Within each category, the Torah first<BR>explains how one contracts each type of
TUMAH, then it<BR>explains the how he becomes TAHOR from
it.<BR> The following OUTLINE summarizes this structure.
Note how<BR>each section of the outline concludes with a pasuk that
begins<BR>with "zot torat...":</DIV>
<DIV> </DIV>
<DIV> VAYIKRA - CHAPTERS
11 -> 15<BR>
===========================</DIV>
<DIV> </DIV>
<DIV>I. ONE DAY TUMAH - 11:1-47 / "v'tamey ad
ha'erev"<BR> [known as "tumat erev" (or "tumah
kala")]<BR> Person is TAMEY until nightfall/
see<BR> 11:24,25,27,31,32,39] because he ate, touched,
or carried<BR> the dead carcass
of:<BR> A. (11:1-28) forbidden animals and
fowl<BR> B. (29-38) one of the eight "shrutzim" (swarming
creatures)<BR> C. (39-40) permitted animals that died without
"shchita"<BR> D. (41-43) other creeping or swarming
creatures.</DIV>
<DIV> </DIV>
<DIV> TAHARA for the above - washing one's clothes/ 11:28,32,40]</DIV>
<DIV> </DIV>
<DIV> FINALE psukim (11:44-47)</DIV>
<DIV> </DIV>
<DIV>...ZOT TORAT HA'BHAYMA etc.</DIV>
<DIV> </DIV>
<DIV><BR>II. SEVEN DAY TUMAH - 12:1-15:33 ("tumah
chamurah")<BR> A. TUMAT YOLEDET - a mother who gave
birth (12:1-8)<BR> 1. for
a boy :
7+33=40<BR> 2. for a girl
: 14+66=80</DIV>
<DIV> </DIV>
<DIV> TAHARA - korban
chatat & olah<BR> <BR> ...ZOT TORAT
HA'YOLEDET etc.</DIV>
<DIV> </DIV>
<DIV> B. TZARAAT
HA'ADAM<BR> TUMAH / based
on inspection by the
kohen<BR>
1. on one's body /
13:1-46<BR>
2. on one's "beged" (garment)
/13:47-59<BR> TAHARA /
14:1-32<BR>
1. special sprinkling, then count 7
days<BR>
2. special korban on eighth
day<BR>
<BR> ...ZOT TORAT ASHER BO NEGA TZARAAT
etc.</DIV>
<DIV> </DIV>
<DIV> C. TZARAAT HA'BAYIT /
14:33-53<BR> TUMAH / based
on inspection by kohen<BR>
1. the stones of the house itself
(14:33-45)<BR> 2.
secondary "tumah" (14:46-47) for one
who:<BR>
a. enters the
house<BR>
b. sleeps in the
house<BR>
c. eats in the house<BR>
<BR> TAHARA - a special
sprinkling on the house (14:48-53)<BR> <BR> summary psukim for all
types of TZARAAT (14:54-57)<BR> <BR> ...ZOT HA'TORAH L'CHOL NEGA
HA'TZRAAT</DIV>
<DIV> </DIV>
<DIV>... ZOT TORAT HA'TZARAAT.</DIV>
<DIV> </DIV>
<DIV><BR> D. EMISSIONS FROM THE BODY (chapter
15)<BR> 1. MALE - TUMAT
ZAV - an abnormal emission of
"zera"<BR>
a. he himself (15:1-4) - 7
days<BR>
b. secondary "tumah" / 1 day
(15:5-12)<BR>
for one who either touches what the ZAV is sitting
on,<BR>
or sits on an item that the ZAV sits, and other
misc.<BR>
cases.</DIV>
<DIV> </DIV>
<DIV> TAHARA
(15:13-15)<BR>
waiting 7 days, then washing with "mayim
chayim"<BR>
on 8th day a special korban</DIV>
<DIV> </DIV>
<DIV> 2. MALE - TUMAT KERI - a normal
emission
(15:16-18)<BR>
one day "tumah" (until
evening)<BR>
requires washing clothing.</DIV>
<DIV> </DIV>
<DIV> 3. FEMALE - TUMAT NIDA - a
normal flow
(15:19-24)<BR>
a. she herself - seven
days<BR>
b. secondary "tumah" - one
day<BR>
for person or items that she touches</DIV>
<DIV> </DIV>
<DIV> 4. FEMALE - TUMAT ZAVA - an
abnormal flow
(15:25-30)<BR>
a. she herself and what she sits on - 7
days<BR>
b. secondary "tumah" for someone who
touches<BR>
her or something which she is sitting on.<BR>
<BR> TAHARA
-<BR>
waiting seven
days...<BR>
on 8th day a special korban<BR>
<BR> A FINALE and summary psukim (15:31-33)</DIV>
<DIV> </DIV>
<DIV>...ZOT TORAT HA'ZAV etc.</DIV>
<DIV> </DIV>
<DIV>================================</DIV>
<DIV> </DIV>
<DIV>ABOUT THE OUTLINE</DIV>
<DIV> </DIV>
<DIV> I recommend that you review this outline as you
study the<BR>Parsha. Note that even though the details are very<BR>complicated,
the overall structure is actually quite simple.</DIV>
<DIV> </DIV>
<DIV> Note also how the Torah summarizes each section
with a<BR>phrase beginning with ZOT TORAT... - this is the procedure
(or<BR>ritual) for... [See the previous shiur on Parshat Tzav/Parah<BR>in which
we discussed the meaning of the word TORAH in Sefer<BR>Vayikra.] The
repetition of key phrases such as these is<BR>often helpful towards identifying
the internal structure of<BR>parshiot in Chumash.</DIV>
<DIV> </DIV>
<DIV> Our division of the outline into TWO sections,
ONE-DAY<BR>tumah and SEVEN-DAY tumah may at first appear to be a
bit<BR>misleading for we also find many cases of one day tumah in the<BR>second
section. However, the cases of one-day TUMAH in the<BR>second section are quite
different for they are CAUSED by a<BR>person who had first become TAMEY for
seven days. Therefore,<BR>we have defined them as 'secondary' TUMAH in that
section.<BR> [TUMAT KERI (15:16-18) may be another exception since
it is<BR> an independent one-day TUMAH, however it could
be<BR> considered a sub-category within the overall framework
of<BR> TUMAT ZAV.]<BR> [See also further iyun
section for a discussion why the<BR> one-day TUMAH
section includes KASHRUT laws.]</DIV>
<DIV> </DIV>
<DIV>WHY THE INTERRUPTION?<BR> Now that we have
established that chapters 11->15 form a<BR>distinct unit, which discusses the
laws of TUMAH & TAHARA; we<BR>can return to our original question - Why does
this unit<BR>interrupt the natural flow from Parshat Shmini (chapter 10)
to<BR>Parshat Acharei Mot (chapter 16)?<BR> The
concluding psukim of this unit can provide us with a<BR>possible
explanation.</DIV>
<DIV> </DIV>
<DIV> As we have noted in our outline, this entire
unit<BR>contains an important FINALE pasuk:<BR> "V'HIZARTEM ET BNEI
YISRAEL M'TUMATAM... And you shall put<BR> Bnei Yisrael on guard
[JPS - see further iyun regarding<BR> translation of "vhizartem"]
against their TUMAH, LEST THEY<BR> DIE through their TUMAH by
defiling My MISHKAN which is<BR> among them." (see
15:31)</DIV>
<DIV> </DIV>
<DIV> This pasuk connects the laws of TUMAH & TAHARA
to the<BR>laws of the Mishkan. Bnei Yisrael must be careful that should<BR>they
become TAMEY, they must not ENTER the Mishkan. In fact,<BR>the primary
consequence for one who has become TAMEY is the<BR>prohibition that he cannot
enter the MIKDASH complex. There is<BR>no prohibition against becoming TAMEY,
rather only a<BR>prohibition against entering the Mishkan should he be
TAMEY.</DIV>
<DIV> </DIV>
<DIV> Hence, the entire TAHARA process as well is
only<BR>necessary for one who wishes to enter the Mishkan. If there is<BR>no
Mishkan, one can remain TAMEY his entire life with no other<BR>consequence (see
further iyun section).</DIV>
<DIV> </DIV>
<DIV> With this background, we can suggest a common
theme for<BR>the first 16 chapters of Sefer Vayikra - the ability of
Bnei<BR>Yisrael to enter the Mishkan, to come closer to God.</DIV>
<DIV> </DIV>
<DIV> Let's explain:<BR> The
first section of Sefer Vayikra, chapters 1->7,<BR>explains HOW and WHEN the
individual can bring a korban and<BR>HOW they are offered by the kohen. The next
section, chapters<BR>8->10, records the special Mishkan dedication ceremony,
which<BR>prepared Bnei Yisrael and the Kohanim for using and working in<BR>the
Mishkan. As this ceremony concluded with the death of<BR>Nadav & Avihu for
improper entry into the Mishkan (when<BR>offering the "ktoret zara"), Sefer
Vayikra continues with an<BR>entire set of commandments concerning TUMAH &
TAHARA, chapters<BR>11->15, which regulate who can and cannot ENTER THE
MISHKAN.<BR>This unit ends with laws of Yom Kippur, which describe
the<BR>procedure of how the "kohen gadol" (high priest) can enter the<BR>most
sacred domain of the Mishkan - the Kodesh K'doshim.<BR>
Even though these laws of TUMAH & TAHARA may have been<BR>given to Moshe at
an earlier or later time, once again, we<BR>find that Sefer Vayikra prefers
thematic continuity over<BR>chronological order (see shiur on Parshat Tzav).
First, the<BR>Sefer discusses who cannot enter the Mishkan. Then it
explains<BR>who can enter its most sacred domain.</DIV>
<DIV> </DIV>
<DIV>ZEHIRUT - BEING CAREFUL<BR> Up until this point, we
have discussed the technical<BR>aspects of the structure of this unit in
Parshiot Shmini,<BR>Tazria & Metzora. Is there any significance to
these laws of<BR>TUMAH & TAHARA today as well?<BR>
The simplest explanation is based on our parallel between<BR>the Mishkan and Har
Sinai. Just as Bnei Yisrael's encounter<BR>with God at Har Sinai required
special preparation, so too<BR>man's encounter with God in the Mishkan. It would
not be<BR>proper for man just to 'hop on in' whenever he feels like<BR>entering
the Mishkan. Instead, each time an individual plans<BR>to offer a korban or
enter the Mishkan for any other reason,<BR>he must prepare himself by making
sure not to come in contact<BR>with anything which would make him TAMEY.
Should for any<BR>reason he become TAMEY, he must wash his clothes and
wait<BR>until the next day. Should he himself contract a major type of<BR>TUMAH
such as TZARAAT or ZAV, then he must wait at least seven<BR>days and undergo a
special ritual which will make him TAHOR.<BR> All of
these complicated laws cause the man who wishes to<BR>visit the Mishkan to be
very careful and constantly aware of<BR>everything he touches, or carries, etc.
during the entire week<BR>prior to his visit, thus enhancing his spiritual
readiness for<BR>entering the Mishkan.<BR> Today, even
without a Mishkan, man must still make every<BR>effort to find God's Presence,
even though it is hidden.<BR>Therefore, man's state of constant awareness and
caution<BR>concerning everything that he says and does remains a
primary<BR>means by which man can come closer to God, even though no
Bet<BR>Ha'Mikdash exists.<BR> An important though to
keep in mind as we prepare<BR>ourselves during the seven weeks of Sefirat
ha'Omer in<BR>preparation for our commemoration of Ma'amad Har Sinai
on<BR>Shavuot.</DIV>
<DIV> </DIV>
<DIV>
shabbat
shalom<BR>
menachem</DIV>
<DIV> </DIV>
<DIV>========================<BR>FOR FURTHER IYUN</DIV>
<DIV> </DIV>
<DIV>A. In relation to the translation of the word "v'hizartem et<BR>Bnei
Yisrael..." (15:31), see Ibn Ezra. He explains that the<BR>word does not stem
from "azhara"=warning, but rather from the<BR>word "nazir", to separate oneself
["zarut"]. Then "nun" simply<BR>falls which is noted by the dagesh in the
"zayin". See Ibn<BR>Ezra inside!</DIV>
<DIV> </DIV>
<DIV>B. Since this section of chapters 11->15 discuss various laws<BR>of
TUMAH & TAHARA, one would expect it to include the laws of<BR>TUMAT MEYT
(caused by touching a dead person). Instead, the<BR>Torah records these laws in
Parshat Chukat, Bamidbar chapter<BR>19. It appears as though that parsha
was 'spliced' from this<BR>unit and 'transferred' to Sefer Bamidbar. This parsha
is one<BR>of many parshiot in Sefer Bamidbar which would appear to<BR>'belong'
in Sefer Vayikra instead. Iy"h, we will explain the<BR>reason for this in our
shiurim on Sefer Bamidbar - "v'akmal".</DIV>
<DIV> </DIV>
<DIV>C. At first glance, the section in our unit which discusses<BR>'one-day'
TUMAH (chapter 11) appears to be discussing<BR>"kashrut" (dietary laws) more
than TUMAH, for it details which<BR>animals are permitted or forbidden to be
eaten. However, the<BR>dietary laws which are mentioned here because one
becomes<BR>TAMEY should he eat the meat of an animal which is
TAMEY.<BR> To prove this, simply compare this parsha to
the dietary<BR>laws in Parshat Re'ay (see Dvarim 14:1-21). There we find
only<BR>dietary laws and not laws of TUMAH & TAHARA. Therefore, laws<BR>such
as "basar v'chalav" are mentioned in that parsha, while<BR>the laws of TUMAH are
not!</DIV>
<DIV> </DIV>
<DIV>D. These laws which discuss who can and cannot enter the<BR>Mikdash are
sometimes referred to as HILCHOT BIYAT MIKDASH<BR>(see Rambam Sefer Avodah).
Obviously, these laws apply only<BR>when a Mikdash exists, as there is no other
consequence of<BR>'becoming tamey' other than limited entry to areas
containing<BR>shchinah.<BR> Nonetheless, there are
several circumstances when it is<BR>still necessary to know these laws. For
example, entering HAR<BR>HA'BAYIT even when there is not Mikdash requires that
one not<BR>be TAMEY. These laws also relate to eating TRUMOT &
MAASROT.</DIV>
<DIV> </DIV>
<DIV>E. See 11:44-45<BR> "...v'hitkadishtem, v'yehiytem
KDOSHIM, ki KADOSH ani"<BR> v'lo t'TAMU et
nafshoteichem...."<BR> "ki ani Hashem ha'maale etchem m'eretz
mitzrayim,<BR> l'hiyot l'chem l'Elokim, v'heyitem
KDOSHIM ..."<BR> "... l'havdil bein ha'tamey u'bein
ha'tahor..."</DIV>
<DIV> </DIV>
<DIV> This finale of the section explaining 'one-day'
TUMAH<BR>connects the theme of Sefer Shmot, that Hashem took us out<BR>Egypt in
order that we become His nation, to the laws of<BR>"tumah & tahara". To
become God's nation, we must be like Him.<BR>Just as He is "kadosh" (set aside,
different), we must also be<BR>"kadosh".<BR> Man's
spirituality begins with his recognition that he is<BR>different than animal.
Although man and animal are similar in<BR>many ways, man must realize that he
was set aside by God for a<BR>higher purpose. God blessed man with special
qualities in<BR>order that he fulfill that purpose. [See Rambam in
Moreh<BR>Nvuchim I.1 regarding the definition of tzelem elokim. It is<BR>not by
coincidence that the Rambam begins Moreh Nvuchim with<BR>this
concept.]<BR> These laws of "tumat ochlim" teach Am
Yisrael that they<BR>must differentiate between man and animal, and
between<BR>different types of animals. By doing so, man will learn
to<BR>differentiate between divine and mundane, between "tamey &<BR>tahor",
and finally between good and bad, right and wrong etc.</DIV>
<DIV> </DIV>
<DIV>D. In previous shiurim, we explained how the cycles of seven<BR>found in
Chumash relate to our need to recognize the hand of<BR>God behind nature. Why do
you think that we also find cycles<BR>of seven in the laws of TZARAAT, ZAV, and
ZAVA that appear to<BR>be the exact opposite, that is abnormalities in
nature?<BR></FONT></DIV></BODY></HTML>