[Par-reg] Sefer Vayikra - intro shiur

[Menachem Leibtag]

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     THE TANACH STUDY CENTER [http://www.tanach.org]

          In Memory of Rabbi Abraham Leibtag

     Shiurim in Chumash & Navi by Menachem Leibtag

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          SEFER VAYIKRA - INTRODUCTION

          

     Most of us find Sefer Vayikra rather boring - at
least

until we reach Parshat Kedoshim.

     In our series on Sefer Vayikra we attempt to make the

study of this book a bit more exciting, not only by
analyzing

its specific laws, but also by paying careful attention to
its

structure and theme.

 

WHAT MAKES SEFER VAYIKRA UNIQUE

     Before we begin our study, we must first clarify how
(and

why) Sefer Vayikra is 'structurally' different from the
other

books of Chumash.

    In general, when we study Chumash, we encounter two
basic

types of passages.  They can either be:

  

  1)  narrative - i.e. the ongoing 'story' of Chumash; or

  

  2)  commandments - 'laws' that God commands Bnei Yisrael

 

     Up until Sefer Vayikra, Chumash has essentially been

narrative, i.e. the story of how God chose the Jewish
nation,

took them out of Egypt and gave them the Torah.  For
example,

Sefer Breishit begins with the story of Creation and
continues

with the story of God's 'bechira' (choice) of Avraham
Avinu

and his offspring to become His nation.  The few mitzvot
that

we do find in Sefer Breishit (e.g. 9:1-7, 32:32) are
presented

as part of that ongoing narrative.

     Similarly, Sefer Shmot begins with the story of the

Exodus and Bnei Yisrael's subsequent journey to Har Sinai.

Surely, we find numerous mitzvot in Sefer Shmot; however,
each

set of laws is imbedded within the ongoing story.  For

example, the laws of Pesach (12:14-20) are presented as
part

of the story of Yetziat Mitzrayim, and the Ten
Commandments (&

the laws of Parshat Mishpatim / see 20:1-23:19) constitute
an

integral part of the story of the covenant between God and
His

nation at Ma'amad Har Sinai.  [Note from 24:3-7 how those
laws

become the Sefer Ha-brit.]

 

     Sefer Vayikra is radically different, as it not only

begins with a set of commandments [mitzvot], the entire
book

(with the exception of two short narratives) is a
collection

of various mitzvot!  In other words, the ongoing narrative
of

Chumash that began in Sefer Breishit and continued with
Sefer

Shmot does not continue in Sefer Vayikra.  Instead, that

narrative resumes in Sefer Bamidbar - with the story of
how

Bnei Yisrael prepare to leave Har Sinai (after the Mishkan
has

been built).  Sefer Vayikra appears to stand alone, as it

constitutes a book of laws, spanning a wide range of laws

(mostly relating to the Mishkan and "kedusha" [holiness]).

     As Sefer Vayikra is a book of laws (and not a story),
our

shiurim will focus on which specific types of laws are
found

in this book, as well as the significance of their order
and

progression.

 

THE LONE NARRATIVES

     Before we discuss the mitzvot, we should mention the
two

narratives that we do find in Sefer Vayikra:

     The first is that of the mishkan's dedication
ceremony -

chapters 8 thru 10, including the story of the seven day

"milu'im" ceremony and the special korbanot that were
offered

on the 'eighth day' ["yom ha'shmini"], followed by the
story

of the tragic death of Nadav and Avihu.  In our study of
that

narrative, we will show how that story actually 'belongs'
at

the end of Sefer Shmot, while suggesting a reason why it
was

recorded in Sefer Vayikra instead.

     The second is the brief story of the "mekallel", who
was

executed for blaspheming God (see 24:10-23).  We will show
how

that story actually forms an introduction to a certain set
of

mitzvot.  In other words, when we do find a narrative in
Sefer

Vayikra, we will explain how and why it was included to

provide us with a better understanding of the commandments

that follow that story.

 

TORAT KOHANIM

     If our above assumption (that Vayikra is essentially
a

book of laws) is correct, then it is very understandable
why

Chazal refer to Sefer Vayikra as "Torat Kohanim" [the law

guide for the priests].  At first glance, it certainly
appears

that most of its laws are targeted for those who officiate
in

the Bet ha-Mikdash.  [See first Ramban on Vayikra.]

     Likewise, this also explains why the laws in Vayikra

should progress in thematic order, and not necessarily in
the

chronological order of when they were first given.

  [Note how the laws (given earlier to Moshe) in Parshat
Behar

  (see 25:1) are recorded much later than the laws given
to

  Moshe from the ohel mo'ed in Parshat Vayikra (see 1:1).]

 

     Even though the name 'Torat Kohanim' implies that the

mitzvot of Sefer Vayikra will relate primarily to mishkan

related laws, nonetheless we do find numerous laws that

discuss other topics  (e.g. Parshat Kedoshim).
Furthermore,

we will also find many other laws regarding the mishkan in

other books of Chumash, especially in Sefer Bamidbar.

Therefore, it would be difficult to conclude that Sefer

Vayikra deals exclusively with mishkan related laws.

 

     So what makes Sefer Vayikra unique?

     To answer that question, we will search for a central

theme that will thematically connect all of the mitzvot in

Sefer Vayikra and explain their progression.

 

THE THEME OF SEFER VAYIKRA

     To accomplish this task, we will follow a methodology

that begins by first identifying 'units'.  Usually, each
set

of mitzvot can be categorized as belonging to a single
topic -

thus forming a 'unit'.  After identifying these units, we
will

discuss the logic of the progression from one unit to the

next.  By doing so, we hope to be able to answer such

questions as:

  .  Why does the sefer begin with the laws of korbanot?

  

.    Why are the korbanot outlined twice (in Vayikra &
Tzav)?

 

.    Why does the book abruptly switch topics in the
middle of

       Acharei Mot, from the mishkan to 'arayot' [in
chapter 18]?

 

.    Why does the sefer include Parshat Kedoshim, which
has

       little - if anything - to do with korbanot, but a
lot to do

       with the laws that were already discussed in
Parshat Mishpatim?

      

.    Why does Vayikra conclude with the laws of 'shmitta'
and

       'yovel', that discuss how we are not permitted to
work the

      land once every seven years?

  

     In the shiurim to follow, we will attempt to answer
these

questions (and more).

 

A SPECIAL BOOK

     In closing, one general remark concerning the

relationship between Sefer Vayikra and our study of
Chumash

thus far, and hence the importance as the 'central' book
of

the 'Five Books.

     In Sefer Breishit we saw how God entered into a
covenant

with Avraham Avinu in order that his offspring ['zera']
would

become a nation dedicated to the representation of His
Name.

To facilitate that goal, God entered into a covenant with
the

Avot, promising both a special Land ['aretz'], and a long

historical process to become that nation (i.e. 'brit bein
ha-

btarim' / see Br. 15:6-18).

     Sefer Shmot began as God began His fulfillment of
that

covenant by redeeming Bnei Yisrael from Egypt, and giving
them

the Torah at Sinai - i.e. the laws that would help
establish

this special nation.  The unfortunate events at chet
ha-egel

constituted a 'breach', raising the question if this
special

relationship could continue.

    Fortunately, God declared His attributes of mercy,
thus

enabling Bnei Yisrael an avenue for repentance, as
reflected

in their collective effort to construct of the mishkan.
The

return of God's Shechina to the mishkan at the conclusion
of

Sefer Shmot served as a climax, for it showed that this

covenantal relationship had returned to its original
level.

 

     It is precisely at this point - when God's Shechina

returns - where Sefer Vayikra begins.  Before Bnei Yisrael

continue their journey towards Eretz Canaan (as will be

discussed in Sefer Bamidbar), God commands them with an

additional set of mitzvot that will not only provide a
guide

for how they can use the mishkan, but will also facilitate

their becoming God's special nation - a "mamlechet kohanim
ve-

goy kadosh" (see Shmot 19:5-6).

     In this sense, Sefer Vayikra constitutes more than
simply

a technical list of the various rituals performed in the

mishkan.  As we will show, the laws of Sefer Vayikra will

focus on the very nature of Am Yisrael's relationship with

God, at both the individual and national level.

 

     In our shiur this week on Parshat Vayikra, we will
focus on

the first unit of laws in Sefer Vayikra, that deals
primarily

with 'korbanot' [sacrifices], to show how those laws
relate to

this general theme.

 

                    Till then,  shabbat shalom,

                              menachem

 

 

FOR FURTHER IYUN - A FEW IMPORTANT CLARIFICATIONS

 

A.  RAMBAN'S SHITTA

     Despite our observation that Sefer Vayikra is
basically a

book of mitzvot, it is important to note that a brief

narrative introduces each set of mitzvot.

     For example, most mitzvot begin with the classic
header:

          "And God spoke to Moshe saying..."

          ["va-'yedaber Hashem el Moshe leimor.."]

               [see 4:1; 5:14,20; 6:12 etc.]

     Sometimes, God directs His dibbur to Aharon, as well:

"And God spoke to Moshe and Aharon saying" (see 11:1,
13:1).

 

     In some occasions, the opening phrase may even tell
us

where these mitzvot were given to Moshe.  Two classic

examples:

     1)  In the ohel mo'ed -

"And God called to Moshe and spoke to him from the ohel
mo'ed

saying: speak to Bnei Yisrael..."  Vayikra (1:1);

     2)  At Har Sinai -

          "And God spoke to Moshe at Har Sinai saying..."
(25:1).

      [the first pasuk of Parshat Behar/ see also 7:37-38,

      16:1, 26:46, and 27:34.]

 

     Therefore, 'technically speaking,' one could still

consider Sefer Vayikra 'narrative-based,' and perhaps even
a

continuation of Sefer Shmot.  In other words, Parshat
Vayikra

opens with the first dibbur that Moshe received from the
ohel

mo'ed, once the mishkan was completed (see shiur on
Parshat

Pekudei); and then records the mitzvot Hashem issues from
that

point onward.

     [This is more or less Ramban's shitta, who maintains

     'yesh mukdam u-me'uchar ba-Torah'.  See the lengthy
Ramban

      on Vayikra 25:1 (till the end)!]

 

     In truth, however, the two examples mentioned above
could

demonstrate quite the opposite, i.e. that the mitzvot in
Sefer

Vayikra are not presented in chronological order.
According

to 1:1, the first set of mitzvot is transmitted from the
ohel

mo'ed, and thus this dibbur must have occurred only after
the

mishkan was built.  However, the mitzvot in chapter 25
were

given on Har Sinai (see 25:1), and therefore must have
been

given before the ohel mo'ed (1:1) was built!  [See also
26:46

& 27:34.]

     Further proof may be drawn from Parshat Tzav.
Although,

as mentioned, the first set of mitzvot in Sefer Vayikra
was

given from the ohel mo'ed (chapters 1->5, see 1:1), the
Torah

tells us that God taught Moshe the next set of mitzvot

(chapter 6->7 / Parshat Tzav) on Har Sinai (see 7:37-38) -

before the mishkan was built!  Nevertheless, Sefer Vayikra

juxtaposes them, evidently because of their thematic

connection (i.e. they both discuss the laws of korbanot).

   [Note that Ramban on 7:38 seems to disagree.  Iy"h, his

    shitta will be discussed in greater detail in our
shiur on

    Parshat Tzav.]

 

B.  SIGNIFICANT HEADERS

     As noted above, a brief header introduces each set of

mitzvot.  In most cases, these introductions make no
mention

of where these mitzvot were given to Moshe, only that "God

spoke to Moshe saying..."

    When the Torah does offer this information, the
commentators

will always find significance latent within the Torah's

specification in this regard.  (For example, see 25:1 -
Rashi,

Ramban, & Chizkuni.)

     Similarly, certain parshiot in the middle of the
sefer,

such as the laws of Yom Kippur (16:1/ "acharei mot..."),
were

given in the wake of a certain event.  These laws must
have

been given to Moshe only after the mishkan was
constructed,

while other laws may have actually been given earlier, on
Har

Sinai, but recorded only later on in Sefer Vayikra.

 

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