[Par-reg] Parshat Behar - shiur #1
Menachem Leibtag
tsc at bezeqint.net
Thu May 18 03:29:52 EDT 2006
*************************************************************
THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
PARSHAT BEHAR
Shouldn't Parshat Behar be in Sefer Shmot? After all,
its opening pasuk informs us that these mitzvot were given to
Moshe Rabeinu on Har Sinai! Why then does Chumash 'save' it
for Sefer Vayikra instead?
To complicate matters, Parshat Behar is only one example
of many 'parshiot' towards the end of Sefer Vayikra that
appear to belong in Sefer Shmot. Take for example the law to
light the menora (recorded at end of Parshat Emor (see 24:1-
3). As you most probably noticed, that parshia is almost a
direct quote from Parshat Tetzaveh! [Compare 24:1-3 with
Shmot 27:20-21.]
To answer these (and many other) questions, this week's
shiur investigates the intriguing possibility of a chiastic
structure that may explain what otherwise seems to be a random
progression of parshiot in Sefer Vayikra.
INTRODUCTION
Recall our explanation that Sefer Vayikra contains
primarily mitzvot, and neatly divides into two distinct
sections:
1) Chapters 1->17: laws relating to the mishkan itself,
2) Chapters 18->27: laws relating to living a life of
'kedusha' even outside the mishkan.
Even though this definition neatly explained the
progression of mitzvot in Parshiot Acharei Mot and Kedoshim,
many of the laws in Parshat Emor seem to contradict this
definition.
As the following summary shows, most of the mitzvot in
Parshat Emor relate to the mishkan itself, and hence
(according to our above definition) should have been recorded
in the first half of Vayikra.
Using a Tanach Koren [or similar], scan from the
beginning of Parshat Emor to verify the following summary:
* Chapter 21 - Laws pertaining to kohanim;
* Chapter 22 - Animals not fit for korbanot;
* Chapter 23 - Special korbanot offered on the mo'adim.
* Chapter 24 - Oil for lighting the menora; and
baking the 'lechem ha-panim' for the shulchan.
Based on our above definition of the two halves of Sefer
Vayikra, just about all of these topics would fit better in
the 'first half'.
STORY TIME?
To complicate matters, at the very end of Parshat Emor we
find a different type of difficulty. Review 24:10-23, noting
how we find a narrative - i.e. the story of an individual who
cursed God's name in public and was subsequently punished.
Not only is this story totally unrelated to either half of
Sefer Vayikra, it is the only narrative in the entire Sefer!
[Aside from the story of the dedication of the mishkan found
in chapters 8->10 (that relates to the mishkan itself).]
As you review these psukim (and their context), note how
this story seems to 'come out of nowhere'! Nor is there any
apparent reason why Sefer Vayikra records this story
specifically at this point. [See Rashi's question on 24:10
'Me-heichan yatza?' - Where did the 'mekallel' come from!]
MORE PROBLEMS!
Parshat Behar (chapter 25) is no less problematic! Even
though its laws of 'shmitta' and 'yovel' fit nicely into our
definition of the second half of Sefer Vayikra (see Ibn Ezra
25:1), the opening and closing psukim of this unit present us
with two different problems.
The first pasuk of Parshat Behar (25:1) informs us that
these mitzvot were given on Har Sinai, and hence suggests that
this entire Parsha may really belong in Sefer Shmot!
More disturbing (and often not noticed) is the very
conclusion of Parshat Behar. There we find three 'powerful'
psukim that seem to come out of nowhere! Let's take a look:
* "For Bnei Yisrael are servants to Me, they My servants
whom I freed from the land of Egypt, I am the Lord your
God." (25:55).
* "Do not make for yourselves any other gods.." (26:1).
* "Keep My Sabbath and guard My Temple, I am your God" (26:2).
Indeed, the first pasuk (25:55) forms a nice summary
pasuk for the laws of that unit (i.e. 25:47-54);, however the
last two laws are totally unrelated! Furthermore, all three
of these psukim seem to 'echo' the first four of the Ten
Commandments.
Why do they conclude Parshat Behar, and why are the first
four 'dibrot' repeated specifically here in Sefer Vayikra?
[Note the discrepancy between the chapter division (i.e.
where chapter 26 begins) and the division of parshiot (note
that Parshat Bechukotai begins with 26:3) - which reflects
this problem.]
The above questions appear to shake the very foundation
of our understanding of the two halves of Sefer Vayikra.
Should we conclude that Sefer Vayikra is simply a 'random'
collection of mitzvot?
[The solution that we are about to suggest is based on a
rather amazing shiur that I heard many years ago from Rav
Yoel Bin Nun, where he uncovers a chiastic structure that
ties together Sefer Shmot and Vayikra.]
To answer the above questions, we must first 're-examine'
each of the parshiot (mentioned above) to determine where each
of these 'out of place' parshiot really does belong.
As we do so, a very interesting pattern will emerge - that
form the basis of a chiastic structure. [If you've never
heard of chiastic structure before don't worry, it will be
explained as the shiur progresses.]
WHERE DO THEY BELONG?
Let's begin with the first topics in chapter 24, for it
is quite easy to identify where these two mitzvot do 'belong'.
THE NER TAMID (24:1-4)
As we noted above, these four psukim (describing the
mitzva to light the menora with olive oil) are almost an exact
repetition of the first two psukim of Parshat Tetzaveh! [See
and compare with Shmot 27:20-21.] Hence, this parshia
'belongs' in Parshat Tetzaveh.
THE LECHEM HA-PANIM (24:5-9)
This parshia describes how Bnei Yisrael were to prepare
the lechem ha-panim [show bread] - that were to be placed on a
weekly basis on the shulchan [the Table located inside the
mishkan].
Even though this is the first time that we find the details
of this mitzva in Chumash, the general mitzva to put lechem ha-
panim on the shulchan was already mentioned in Parshat Teruma
(see Shmot 25:30). Hence, we conclude that this 'parshia'
could have been recorded in Parshat Teruma, together with all
the other mitzvot concerning how to build the shulchan.
THE MEKALLEL - The 'blasphemer' (24:10-23)
Even though this parshia begins with a story (see 24:10-
12), this short narrative leads directly into a small set of
civil laws ('bein adam le-chaveiro') relating to capital
punishment (see 24:13-22). Furthermore, as your review 24:17-
22, note how they are almost identical with Shmot 21:12,23-25
(i.e. Parshat Mishpatim).
For example, note how Shmot 21:24 is identical to Vayikra
24:20. -"ayin tachat ayin, shein tachat shein ..." ["an eye
for an eye, a tooth for a tooth..."]
Hence, we conclude that the mekallel parshia 'belongs' in
Parshat Mishpatim.
THE LAWS of SHMITTA & YOVEL (25:1-25:54)
As we explained above, the opening pasuk of this parshia
states that these mitzvot concerning shmitta & yovel were
given to Moshe Rabbeinu at Har Sinai. However, in Sefer
Shmot, we find many other laws that were given to Moshe
Rabbeinu on Har Sinai, and they were all recorded in Parshat
Mishpatim. In fact, in that very same Parsha, the basic laws
of shmitta" were already mentioned:
"Six years you shall sow your Land and gather your produce
and the seventh year..." (see Shmot 23:10-11).
Therefore, we conclude that this entire unit of the laws
of shmitta & yovel belongs in Parshat Mishpatim, together with
all of the other mitzvot that were given to Moshe on Har
Sinai.
The 'MINI-DIBROT' (25:55-26:2)
As we explained above, these three psukim at the very end
of Parshat Behar 'echo' the first four Commandments. If so,
then we can conclude that these psukim 'belong' in Parshat
Yitro (see Shmot 20:1-9).
A BACKWARD 'BACK TO SHMOT'
In case you have yet to notice, not only do all of these
parshiot (from chapters 21 thru 25) thematically belong in
Sefer Shmot, they progress in backward order, from Tetzaveh,
to Teruma, to Mishpatim, to Yitro!
Even though this order may seem to be simply coincidental,
the next chapter in Vayikra (i.e. the TOCHACHA in chapter 26)
provides us with enough 'circumstantial evidence' to suggest
that this pattern may be intentional!
Let's take a look:
THE TOCHACHA (26:3-46)
The 'tochacha' explains the reward (or punishment) that
Bnei Yisrael receive should they obey (or disobey) God's laws.
This tochacha constitutes an integral part of the covenant
(brit) between God and Bnei Yisrael that was agreed upon at
Har Sinai (see Devarim 28:69!).
[Note that the final pasuk (26:46) is not only parallel to
Devarim 28:69, but also includes the phrase 'beino u-bein
Bnei Yisrael', which also implies a covenant (based on
Shmot 31:15-17)!]
Even though this covenant is detailed in Parshat
Bechukotai, recall how its basic principles were first
recorded in Parshat Yitro in the Torah's account of the events
that took place at ma'amad Har Sinai:
"And now, if you shall listen to Me and keep My covenant
faithfully, then..." (Shmot 19:5-6, see also Shmot 24:4-7)
[Compare carefully with Vayikra 26:3,12,23!]
Therefore, even though this parshia is thematically
consistent with the theme of the second half of Sefer Vayikra
(compare chapter 26 with 18:25-29), nonetheless, it was given
to Bnei Yisrael on Har Sinai. Hence, it could easily have
been included in Parshat Yitro, most probably in chapter 19
(prior to the Ten Commandments).
[Note also that the 'dibbur' that began in 25:1 includes
chapter 26 and is summarized by the final pasuk of the
tochacha (26:46). See also Chizkuni on Shmot 24:7 & Ibn
Ezra on Vayikra 25:1. where they explain that this tochacha
was actually read at Har Sinai at Ma'amad Har Sinai!]
WORKING 'BACKWARDS'
Let's summarize all of these 'parshiot' that we have
discussed (from the end of Sefer Vayikra) that seem to
'belong' in Sefer Shmot. [Working backwards,] we assign a
letter to each 'parshia' for future reference.
(A) - THE TOCHACHA (26:3-46)
(B) The 'MINI-DIBROT' (25:55-26:2)
(C) The laws of SHMITTA & YOVEL (25:1-25:54)
(D) Parshat "ha-MEKALLEL" (24:10-23) - The 'Blasphemer'.
(E) THE MENORA AND SHULCHAN (24:1-9)
And there's more! Let's continue working backwards from
chapter 24 to chapter 23, showing how this pattern continues!
We'll continue using the letters of the alphabet for 'headers'
as well:
(F) PARSHAT HA-MO'ADIM (23:1-44) - The holidays in Emor
As we explained in last week's shiur, the Torah presents
the mo'adim together with the laws of Shabbat. Even though
these laws relate thematically to the theme of kedusha in the
second half of Vayikra, they also relate to the laws of
Shabbat that conclude the parshiot concerning the mishkan.
[See Shmot 31:12-17 & 35:2-3.]
Note the obvious textual similarities:
* "sheshet yamim ta'aseh melacha, u-vayom ha-shvi'i..."
[Vayikra 23:3- Compare with Shmot 35:2!].
* "ach et shabtotai tishmoru...
ki ani Hashem mekadishchem"
[See Shmot 31:13/ compare with 23:3,39.]
Therefore, 'parshat ha-mo'adim' (chapter 23) in Sefer
Vayikra could have been recorded in Parshat Ki-Tisa as well,
together with the laws of Shabbat.
(G) ANIMALS THAT CANNOT BE KORBANOT (22:17-33)
In this parshia we find the prohibition of offering an
animal with a blemish, or an animal less than eight days old.
Surely, this mitzva could have been recorded just as well
in Parshat Vayikra (i.e. in the first half of the Sefer), for
it discusses the various types of animals which one can offer
for a korban (see 1:2).
(H) KEDUSHAT KOHANIM (21:1-22:16)
Parshat Emor opens with laws that explain when a kohen
CAN and CANNOT become "tamey" (ritually impure by coming into
contact with a dead person).
Even though these laws thematically relate to the second
half of Vayikra (for they govern the daily life of the kohanim
OUTSIDE the mishkan), nonetheless the mitzvot that follow
(21:16-22:16) should have been recorded in Parshat TZAV, for
they concern who can and cannot eat the meat of the korbanot.
In summary, even though each of the above parshiot may be
thematically related in one form or other to the theme of the
second half of Vayikra, nonetheless each parshia could also
have been recorded either in the second half of Sefer Shmot
(or early in Sefer Vayikra) as well!
Using the letters noted above, the following table
summarizes these special parshiot, noting where each
'misplaced parsha' really belongs:.
PARSHA OUT OF PLACE WHERE IT BELONGS...
==================== =================
(A) THE TOCHACHA YITRO (pre dibrot)
(B) THE MINI-DIBROT YITRO (the dibrot')
(C) SHMITTA AND YOVEL YITRO/MISHPATIM (post dibrot)
(D) MEKALLEL & mishpatim MISHPATIM
(E) MENORA AND SHULCHAN TRUMA /TETZAVEH
(F) MO'ADIM IN EMOR KI TISA/ VAYAKHEL (shabbat)
(G) ANIMALS FIT TO OFFER VAYIKRA
(H) KEDUSHAT KOHANIM TZAV
Study this table carefully, noting the correlation
between where these parshiot 'belong' and the order of the
Parshiot in Sefer Shmot [and the beginning of Vayikra].
THE CHIASTIC STRUCTURE OF SHMOT & VAYIKRA
This literary style is known as a chiastic structure (A-B-
C-B-A), a literary tool which emphasizes unity of theme and
accentuates a central point (C).
To uncover the significance of a chiastic structure, it
is usually critical to identify its central point. To do so
in our case, we must first summarize the basic units of
mitzvot (in Sefer Shmot) which Bnei Yisrael receive from the
time of their arrival at Har Sinai:
(A) BRIT - prior to Matan Torah (perek 19 & parallel in perek
24)
(B) DIBROT - the Ten Commandments (20:1-14)
(C) MITZVOT - immediately after the dibrot (20:19-23)
(D) MISHPATIM - the civil laws in Parshat Mishpatim (21->23)
(E) TZIVUI HA-MISHKAN - Parshiot Truma/Tetzaveh (25->31)
(F) SHABBAT (31:12-18 followed by 35:1-3)
[In the further iyun section, we discuss why we skip
chet ha-egel (32->34) in this structure.]
(G) LAWS OF THE KORBAN YACHID (Vayikra 1->5)
(H) LAWS FOR THE KOHANIM - serving in the mishkan (6->7)
(I) THE SHCHINA ON THE MISHKAN:
The dedication ceremony of the mishkan (8->10);
laws governing proper entry (11->15);
the yearly 're-dedication' ceremony on Yom Kippur (16->17)
AND ITS AFFECT ON THE NATION
Kedushat ha-AM ve-haARETZ
climaxing with "KDOSHIM TIHIYU"
Using the chart below [I hope your word processor is able
to format it, if not try to format it by yourself], note how
each of these units corresponds in REVERSE ORDER with the
problematic concluding parshiot of Sefer Vayikra (that were
discussed above)!
The following chart illustrates this structure:
A) Brit - before Matan Torah
B) Dibrot
| C) Mitzvot - after Matan Torah
| | D) Mishpatim - civil laws
| | | E) Tzivui Hamishkan
| | | | F) Shabbat
| | | | | G) Korbanot of the individual
| | | | | | H) Kohanim - how to offer
| | | | | | | / * Shchina on mishkan
| | | | | | | | I) Its dedication etc.
| | | | | | | | \ * Shchina in the Camp
| | | | | | | proper behavior, etc.
| | | | | | | H) Kohanim - who can't offer
| | | | | G) Korbanot - what can't be a korban
| | | | F) Mo'adim
| | | E) Menora & Shulchan
| | D) Mishpatim in aftermath of the Mekallel incident
| C) Mitzvot at Har Sinai, shmitta & yovel (Behar)
B) Dibrot (first 4)
A) Brit - Tochachat Bechukotai
Note how the above chart identifies a chiastic structure
(symbolized by ABCDEFGH-I-HGFEDCBA) that connects together all
of the mitzvot given to Bnei Yisrael in Midbar Sinai from the
time of their arrival at Har Sinai.
It should come at no surprise that at the thematic center
of this structure - (letter 'I') - lies the dual theme of
Sefer Vayikra - i.e., its two sections:
(1) the SHCHINA dwelling on the mishkan, and
(2) its subsequent effect on the nation.
As we explained in our previous shiurim, this model
reflects the impact of the intense level of the kedusha in the
mishkan on the spiritual character of the entire Nation in all
realms of daily life.
Furthermore, this 'central point' ties back to the basic
theme of ma'amad Har Sinai in Sefer Shmot, which just so
happens to be the opening 'bookend' of the chiastic structure
(A). Recall how Bnei Yisrael first entered into a covenant
before they received the Torah at Har Sinai. Note once again
the wording of God's original proposal:
"And if you listen to Me and keep my covenant... then you
shall be for Me, a - mamlechet kohanim ve-goy kadosh - a
kingdom of priests and a holy nation" (see Shmot 19:5-6) .
The achievement is this goal - to become God's special
nation -as detailed in 'bookends' of this structure (letters
A), is manifest with the dwelling of God's Shchina in the
mishkan (I) -at the center of this structure; and is achieved
by the fulfillment of God's mitzvot of kedusha - as detailed
throughout this entire unit of Sefer Shmot& Vayikra.
In essence, the covenant of Har Sinai, the climax of
Sefer Shmot, is fulfilled when Bnei Yisrael follow the mitzvot
of Sefer Vayikra! By keeping the mitzvot of both halves of
Sefer Vayikra, we become a mamlechet kohanim ve-goy kadosh
(Shmot 19:6) - the ultimate goal and purpose of brit Har
Sinai.
BRIT SINAI & KEDOSHIM TIHIYU
The thematic significance of this chiastic structure is
strengthened by its closing 'book-end'. Just as brit Sinai -
the covenant at Har Sinai - is the opening parsha, the details
of that covenant - the tochacha of Bechukotai - constitutes
its closing parsha.
In that covenant, we find yet another aspect of this 'two-
sided' deal. The tochacha explains how the Promised Land will
serve as God's agent to reward Bnei Yisrael, should they be
faithful to His covenant, while the Land will punish (and
ultimately kick them out) should they go astray.
Finally, note (from this chiastic structure) how the
mitzvot of Sefer Vayikra [GHI]- that were given from the ohel
mo'ed (see 1:1) are surrounded by mitzvot that were given "be-
Har Sinai" [ABCDEF]. Considering that the entire purpose of
the mishkan was to serve as a vehicle to perpetuate the
fundamentals of Ma'amad Har Sinai, this unique structure
beautifully reflects the eternal goal of the Jewish nation.
shabbat shalom
menachem
FOR FURTHER IYUN
================
A. As you may have noticed, during the entire shiur we have
purposely 'neglected' the location of parshat 'erchin' (perek
27) at the end of Sefer Vayikra. This topic will be dealt
with iy"H in next week's shiur. [See also Ibn Ezra 27:1.]
B. Most all of the commentators deal with the question: Why
does Parshat Behar open by mentioning that this parsha was
given on Har Sinai? See the commentary of Rashi and Ramban.
[25:1 / "ma inyan shmitta etzel Har Sinai?"]
1. Explain the machloket between Rashi and Ramban.
2. How is their approach to this question different than the
approach taken in the above shiur.
How is their approach to this question different than the
approach taken in the above shiur? More specifically: Which
fundamental question are they asking? How is it different
from the fundamental question raised in the above shiur? Do
these different approaches contradict each other, or do they
complement one another?
C. A careful examination of the chiastic structure developed
in the above shiur shows that the parshiot that we have
conveniently 'left out' of our chart in both Seforim coincide
with the narratives (i.e. chet ha-egel, Vayakhel, Pekudei,
Shmini, the mekallel etc.). Thus, we can conclude that the
structure focuses on the mitzvot and the covenant, but not on
the ongoing story of Chumash. This makes sense, since it is
logical to create a chiastic structure within a set of
mitzvot, not in an ongoing narrative.
This provides an explanation why we skipped over chet ha-
egel and its related mitzvot in our chart. [Recall that they
were 'repeats' from Mishpatim because of chet ha-egel.]
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