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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>
for PARSHAT ACHAREI MOT</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In the middle of Parshat
Acharei Mot, an abrupt change<BR>takes place in Sefer Vayikra.<BR> Even
though its first 17 chapters dealt exclusively with<BR>laws that relate to the
Mishkan, in chapter 18 we find a<BR>complete section about forbidden marital
relationships [better<BR>known as the "arayot"] that appear to be totally
unrelated to<BR>the Mishkan.<BR> Then, in Parshat
Kedoshim, we find yet another set of<BR>laws (mostly ethical) that have almost
no connection at all to<BR>the Mishkan.<BR> So what
keeps Sefer Vayikra together?<BR> Should we conclude that it is primarily
laws relating to the<BR>Mishkan plus a few 'add-ons'? Or, is there some
thematic<BR>significance in this transition that could lead us to a
deeper<BR>understanding of what the book is all about.<BR> In this week's
shiur, we attempt to answer this question by<BR>taking a closer look at the
nature of this transition.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> We begin
our shiur with a quick overview of Sefer Vayikra<BR>to help clarify our opening
statement.<BR> The following table summarizes Sefer
Vayikra according to<BR>its primary topics. As you review this table, note how
chapter<BR>18 marks the beginning of this transition (from Mishkan<BR>related to
non-Mishkan related topics):</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2> PART I - THE
MISHKAN AS THE PRIMARY
TOPIC<BR>
<BR>CHAPTER
TOPIC<BR>1-5 MISHKAN/ korbanot of the
individual [ndava and chova]<BR>6-7 MISHKAN/
how the kohanim will offer the korbanot<BR>8-10 MISHKAN/ its dedication ceremony
[narrative]<BR>11-15 MISHKAN/ "tumah & tahara" [who
can enter...]<BR>16 MISHKAN/ "avoda"
of the kohen gadol on Yom Kippur<BR>17
MISHKAN/ no korbanot permitted outside the
Mishkan<BR>
<BR> PART II - MISC.
TOPICS<BR>
<BR>CHAPTER
TOPIC<BR>18 GENERAL/ prohibited
marriage relationships etc.<BR>19-20 GENERAL/ "kdoshim
t'hiyu" [a variety of laws]<BR>21-22 KOHANIM/ special
laws regarding the kohanim<BR>23
HOLIDAYS/ focus on the agricultural
aspect<BR>24 MISC./ re: Menorah,
Shulchan & capital
punishment<BR>25 SHMITA/ the seven
year shmita & Yovel cycle<BR>26
TOCHACHA/ reward & punishment for keeping the
laws<BR>27 VOWS/ "erchin", valuation
of pledges</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> As the above table shows,
the first seventeen chapters of<BR>Sefer Vayikra form a distinct unit, for that
entire section<BR>discusses various laws concerning the Mishkan. In contrast
to<BR>that unit, the remaining ten chapters (18->27) discuss a wide<BR>ranges
of topics, some Mishkan related; others not. At first<BR>glance, it is difficult
to find a common theme to this second<BR>section. Nonetheless, it is clearly
distinct from the first<BR>section of the sefer.<BR> To
uncover the thematic significance of this division,<BR>let's take a closer look
at the beginning of chapter 18, i.e.<BR>at the very location where this
transition begins.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A NEW HEADER<BR> For a
start, let's read the opening five psukim of<BR>chapter 18, noting how they form
a separate 'parshia':<BR> "And God told Moshe, speak to Bnei Yisrael
and tell them:<BR> ANI HASHEM ELOKEICHEM - [I am the Lord Your
God!]<BR> DO NOT act as the Egyptians did, and do not act as
the<BR> Canaanites... do not follow their laws. [Instead] KEEP
MY<BR> LAWS... for ANI HASHEM ELOKEICHEM. Keep My laws and
My<BR> commandments which man must do and live by keeping them
for<BR> ANI HASHEM." (see 18:1-5)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Review these psukim once
again, noting how they discuss a<BR>very general topic, i.e. how Bnei Yisrael
should conduct their<BR>lives. They must first reject Egyptian and
Canaanite culture<BR>and follow God's laws instead. Clearly, these psukim form
an<BR>introduction to the entire set of mitzvot that will follow.<BR> [Not
only do they 'set the stage' for the laws concerning<BR> prohibited
marital relationships ["arayot"] that follow in<BR> 18:6-23, they also
introduce ALL of the mitzvot that follow<BR> until the TOCHACHA at the end
of the Sefer. To verify this<BR> point, compare phrase "chukim &
mishpatim" in 26:46 with<BR> 18:3-5; compare also them of chapter 26 with
18:24-29!]<BR> <BR> We will now show how 18:1-5 serves not only as
an<BR>introduction to chapter 18, but also forms the introduction to<BR>the
entire 'second half' of the Sefer Vayikra.<BR> We begin our
discussion by paying special attention to a<BR>key phrase that is repeated
several times in this<BR>introduction, and that will appear numerous times again
in the<BR>second half of the Sefer.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>ANI HASHEM<BR> Review
18:1-5 once again, noting the Torah's repeated use<BR>of the phrase ANI HASHEM
[or alternately ANI HASHEM<BR>ELOKEICHEM]. Not only is this phrase mentioned
THREE times in<BR>these opening psukim, it is also repeated over FIFTY
times<BR>from this point in Sefer Vayikra until the end of the
sefer.<BR>Furthermore, this phrase is included in most every pasuk
that<BR>introduces or summarizes a key topic!<BR> [See, for example,
18:30; 19:2,3,4,10,12,14,16,18,30 -32,36-<BR> 37; 20:24-26;
22:2,3,16,31-33; 23:22,43; 24:22;<BR> 25:17,38,55; 26:1-2,13,44-45 &
their context (that will<BR> keep you busy).]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In contrast, this phrase
is found only once in the first<BR>half of the Sefer. [See 11:44-45/ note
that even here it is<BR>used in relation to the laws of kosher animals,
which<BR>themselves are only tangentially related to the
Mishkan.]<BR> This emphasis upon the phrase of ANI
HASHEM may provide<BR>us with a clue toward understanding the overall theme of
the<BR>second half of the sefer.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>LIMITATION OR EMANATION<BR>
At first glance, it seems rather absurd that when Sefer<BR>Vayikra describes the
laws concerning the "korbanot"<BR>[sacrifices] that were offered in the Mishkan
- the site where<BR>God's SHCHINA is present - the phrase ANI HASHEM [lit. I
am<BR>God] is barely mentioned; yet when it discusses various laws<BR>which must
be kept OUTSIDE the Mishkan, the phrase is<BR>emphasized over and over
again! Considering that the phrase<BR>"ANI HASHEM" serves as a reminder
that we stand before God, we<BR>would certainly expect to find it mentioned more
often in<BR>relation to the Mishkan!<BR> One could
suggest that the Torah wishes to emphasize<BR>precisely the opposite! The
Torah may fear that this intense<BR>level of "kedusha" caused by God's Presence
in the Mishkan may<BR>lead to the misconception that God's Presence is LIMITED
to<BR>the Mishkan! Therefore, as it describes the laws of daily<BR>life
that Am Yisrael must keep when they are outside the<BR>Mishkan, the repetition
of the phrase "ani Hashem" becomes<BR>quite meaningful.<BR> [We are all
too familiar with the consequences of this<BR> 'mistaken conclusion', i.e.
where one's spiritual behavior<BR> is meticulous while visiting God's
residence (be it the<BR> Mishkan, or a synagogue), in contrast to the more
secular<BR> nature of his behavior once he leaves its environs.]<BR>
<BR> The very structure of Sefer Vayikra (i.e. its two halves, as<BR>noted
above) may come to counter this misconception - for it<BR>emphasizes that the
Mishkan does not LIMIT the "shechina" to<BR>its confines, rather, it serves as
conduit to allow God's<BR>presence to EMANATE. Ideally, man's experience
in the Mishkan<BR>should leave a profound effect on his way of life outside
the<BR>Mishkan. As we will soon explain, this concept relates to
the<BR>very essence of KEDUSHA.<BR> <BR> >From a
thematic perspective, one could apply this<BR>explanation to the two halves of
Sefer Vayikra. Even though<BR>the primary topic of Sefer Vayikra may be
the laws relating to<BR>the Mishkan, the second half of the sefer
intentionally<BR>includes numerous mitzvot that serve as an example of how
we<BR>TRANSLATE the intense level of SHCHINA found in the Mishkan<BR>into the
daily walks of life.<BR> In the Mishkan itself, the
concept of "ani Hashem" is so<BR>clear, that there is no need for a constant
reminder.<BR>However, outside its confines, man must be constantly
reminded<BR>that God's Presence remains everywhere.<BR> [This concept of
the Mishkan serving as a funnel to bring<BR> the 'shechina' from heaven to
a fountain-like source on<BR> earth from which it can emanate to all
mankind is reflected<BR> in the prophecies of Zecharya (see 14:8-9) and
Yeshayahu<BR> (see 2:1-5).]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A THEMATIC PROGRESSION<BR>
To better appreciate the meaning of these two sections,<BR>it is helpful to
first review our earlier observations<BR>regarding Sefer Vayikra (as we
discussed in our introductory<BR>shiur).<BR> In contrast
to the other books of Chumash that are<BR>'narrative based' (i.e. they begin and
end with a story),<BR>Sefer Vayikra is 'commandment based' (i.e. it contains
a<BR>collection of various mitzvot which God commanded Moshe and<BR>Aharon to
teach Bnei Yisrael). Therefore, the progression of<BR>parshiot in the sefer is
thematic as opposed chronological.<BR> We also explained
that the sefer, referred to by Chazal<BR>as TORAT KOHANIM, begins as an
'instruction manual' for the<BR>Mishkan. Even though we expected that Sefer
Vayikra would deal<BR>exclusively with Mishkan related commandments, as was the
case<BR>in the first seventeen chapters, the second half introduces a<BR>wide
range of mitzvot which must be kept outside the Mikdash<BR>for they reflect how
God's Presence in the Mishkan should<BR>affect our behavior in all aspects of
life.<BR> This can explain the internal progression of
parshiot as<BR>well. For example, in chapter 18 we are told how one
should<BR>not act, while in chapter 19 we are instructed how one SHOULD<BR>ACT,
i.e. Parshat K'DOSHIM T'HIYU - acting in a sanctified<BR>manner in all walks of
life.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>KEDUSHA<BR> This concept,
i.e. SETTING ASIDE one special site (e.g.<BR>the Mishkan) where God's Presence
is more intense - IN ORDER<BR>to bring sanctity to all surrounding areas, can be
understand<BR>as the most basic concept of KEDUSHA.<BR>
For example, we can explain the "kedusha" of SHABBAT in a<BR>very similar
manner, i.e. we set aside one day of the week,<BR>sanctifying it with an
increased level of God's "shechina"- in<BR>order to elevate the spiritual level
of each day of the week -<BR>for our experience on shabbat will affect our
behavior on each<BR>weekday (as we anticipate shabbat). [See Ramban on
Shmot 12:1<BR>in his explanation of KIDUSH
ha'CHODESH!]<BR> One can explain the KEDUSHA on AM
YISRAEL in a similar<BR>manner, i.e. God SET ASIDE a special nation (see
Sefer<BR>Breishit), sanctifying it with special mitzvot (see Sefer<BR>Shmot) -
IN ORDER to deliver God's message of sanctity to all<BR>mankind (see Devarim
4:5-8).<BR> Note as well how these three examples, Mishkan, Shabbat,
and<BR>Am Yisrael - reflect the three basic categories of KEDUSHA
in<BR>the realms of space, time, and matter:<BR> kedushat MAKOM (place) -
the Mishkan<BR> kedushat ZMAN (time) - Shabbat, &<BR> kedushat
ADAM (man) - Am Yisrael.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A THEME FOR SEFER
VAYIKRA<BR> With this background, we can suggest a
common theme for<BR>all the mitzvot in the second half of the sefer, as well
as<BR>their relationship to the first half of the sefer. Note how<BR>these
final ten chapters of Vayikra can be divided according<BR>to these three basic
realms of "kedusha" (sanctity or<BR>holiness):</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 1) KEDUSHAT ADAM - man /
chapters 18->22<BR>
e.g. kedushat Am Yisrael and/or kohanim</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 2) KEDUSHAT ZMAN - time /
chapter 23<BR> e.g.
shabbat and "moadim" (holidays)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 3) KEDUSHAT MAKOM - place
or land / chapters
24-26<BR> e.g. the laws of
SHMITA in the land of Israel</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> However, "kedusha" can
also be considered the primary<BR>theme of the first half of Sefer Vayikra as
well, for the<BR>Mishkan itself is also referred to as a MIKDASH. The
word<BR>"mikdash" evolves from the same shoresh - k.d.sh. [as in<BR>"kedusha"],
implying the setting aside of something for a<BR>special purpose (see Breishit
2:3, 38:21 and Shmot 13:1!) for<BR>a divine purpose. The Mikdash is a
special sanctuary set<BR>aside for the worship of
God.<BR> Likewise, in "kedushat adam", Am Yisrael is set
aside to<BR>serve God; so too the kohanim etc. In "kedushat zman",<BR>"shabbat"
and the "moadim" are set aside from the other days<BR>of the week for a divine
purpose. In "kedushat makom", the<BR>land of Israel is set aside from all others
as God's special<BR>land.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Based on this analysis, we
can suggest an overall theme<BR>for Sefer Vayikra. Recall that at Har
Sinai, before receiving<BR>the Torah, Bnei Yisrael entered a covenant to accept
God's<BR>laws in order to become a "mamlechet kohanim v'GOY KADOSH"<BR>(see
Shmot 19:4-6). Sefer Vayikra explains HOW Bnei Yisrael<BR>become this "goy
kadosh" [holy nation], not only by worshiping<BR>God in the MISHKAN, but also by
keeping the daily mitzvot of<BR>kedushat ADAM, ZMAN, & MAKOM - the constant
reminders of God's<BR>Presence - as emphasized by the phrase: ANI HASHEM
ELOKEICHEM<BR>- in their daily lives.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>TORAT KOHANIM<BR> This
observation can help us appreciate the name that<BR>Chazal use to describe Sefer
Vayikra - TORAT KOHANIM [Laws for<BR>Priests]. Based on our original
analysis this name would<BR>appear to be a bit inaccurate, for Sefer Vayikra
includes many<BR>laws that have nothing to do with Kohanim and/or the
Mishkan.<BR>However, based on this deeper theme in second half of
Sefer<BR>Vayikra, the word 'KOHANIM' in the name TORAT KOHANIM may<BR>refer not
only to the KOHANIM who work in the Mishkan, but<BR>also to the entire nation of
Israel who serve as a MAMALECHET<BR>KOHANIM v'GOY KADOSH - a nation of priests
in service of God -<BR>working towards bringing God's Name to all
mankind.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This recognition of ANI
HASHEM, experienced at an intense<BR>level when one visits the Mishkan, must be
internalized to<BR>affect one's conduct, even outside the Mishkan, and in
all<BR>walks of life.<BR> In our shiur on Parshat Kedoshim, we will
explain how this<BR> distinction can enhance our understanding of chapter
19 and<BR> its connection to the Ten Commandments. Till
then,</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>
shabbat
shalom,<BR>
menachem</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>FOR FURTHER IYUN<BR>=================</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>TUMAH OF THE LAND<BR>A. Read 18:24-30, the
concluding psukim of chapter 18. Do<BR>these psukim simply summarize the chapter
or serve as a<BR>continuation of the introductory nature of
18:1-5?<BR> Where else do we find a concept of being
banished from a<BR>land in punishment for sinful behavior? (See Vayikra
18:28/<BR>See also Ramban!! - be careful, it's very
"tzioni")<BR> Relate this to the situation in Gan Eden
and Vayikra 26:3-13.<BR> Based on your answer, why do
you think that the Midrash<BR>equates Eretz Yisrael with Gan
Eden? Relate also to Vayikra<BR>18:5, Devarim 30:15-20 and
Mishlei 3:18.]<BR> In the above mentioned psukim we also
find a concept of<BR>"tumah" (18:24-28). In what manner is this concept of
TUMAH<BR>different that the laws of TUMAH found thus far in
Sefer<BR>Vayikra?<BR> In what manner is it
similar?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>B. AVODAT KOHEN GADOL ON YOM
KIPPUR<BR> It is interesting to note that on Yom Kippur
shacharit we<BR>read Vayikra chapter 16, while at mincha we read
Vayikra<BR>chapter 18. Now the reason why we read chapter 16 is simple,<BR>for
it details the special AVODAH of the Kohen Gadol on Yom<BR>Kippur in the Bet
ha'Mikdash. However, why do read<BR>specifically chapter 18 for mincha? After
the prohibition of<BR>"arayot" (the primary topic) contains no obvious
connection to<BR>Yom Kippur?<BR> Some explain that this
custom is simply for convenience;<BR>i.e. as we may be too tired to roll the
'sefer' to another<BR>location, we simply read a chapter nearby to what we read
in<BR>the morning. However, based on the above shiur, we can offer a<BR>more
significant explanation.<BR> As we explained above,
chapter 16 constitutes the climax<BR>of the first half of Sefer Vayikra for on
Yom Kippur, as the<BR>"kohen gadol" enters the "kodesh ha'kdoshim" on the
"shabbat<BR>shabbaton", Am Yisrael ascends to the highest level in
all<BR>three realms of "kedusha":<BR> 1) "kedushat adam"
- kohen gadol<BR> 2) "kedushat makom" - kodesh
k'doshim<BR> 3) "kedushat zman" - shabbat
shabbaton<BR> However, it is just as important to remind
ourselves that<BR>these concentrated levels of "kedusha" must be
incorporated<BR>into daily life. As Yom Kippur draws to its close,
or<BR>possibly its true climax, we must remind ourselves of this<BR>hashkafic
message of the second half of Sefer Vayikra. This<BR>may be the reason why
Chazal saw it appropriate that we read<BR>this pivotal chapter (18:1-30) at
Mincha time, for Yom Kippur<BR>marks not only the culmination of the year which
has passed,<BR>but also sets us in the proper direction for the new
year<BR>which is about to begin.</FONT></DIV>
<DIV> </DIV>
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