[Par-reg] for Parshat Shmini

Wed Mar 23 07:37:34 EDT 2011

**********************************************************
***

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

          In Memory of Rabbi Abraham Leibtag

     Shiurim in Chumash & Navi by Menachem Leibtag

**********************************************************
***

             PARSHAT  SHMINI

    For some reason, the dedication of the Mishkan
required

two consecutive ceremonies:

  1) The seven day "miluim" service - which was the final

  topic of Pashat Tzav (see Vayikra 8:1-36);

  &

  2) The special korbanot offered on "yom ha'shmini" - the

  'eighth day' - i.e. at the conclusion of those seven
days  -

  the first topic in Parshat Shmini (see 9:1-24).

    As the details of these two ceremonies are very
different,

it would only make sense to assume that each one served a

different purpose.

    In the following shiur, we attempt to uncover the
purpose

of each of these two ceremonies, while showing how their

presentation in Sefer Vayikra can also help us arrive at a

deeper understanding of how we celebrate the holidays of
Yom

Kippur and Shavuot.

INTRODUCTION

    The Torah's description of these two ceremonies in
Sefer

Vayikra is certainly an anomaly, as this is the only
section

of narrative in the entire book - everything else in Sefer

Vayikra is simply laws!

    Therefore, in our shiur, we must explain not only what

this narrative is about, but we must also explain why it
is

'inserted' at this point in Sefer Vayikra.  To do so, we
begin

our shiur with a quick review of the first half of the
Sefer

Vayikra, to identify the precise point where this story is

told.

WHAT 'BELONGS' IN SEFER VAYIKRA

    Vayikra began with the laws of korbanot that the

individual can (chapters 1->3) or must bring (chapters
4->5);

and continued with the laws for how the kohanim should
offer

these korbanot (chapters 6->7).

    At this point (towards the end of Parshat Tzav /see
8:1),

this continuous presentation of mitzvot is 'interrupted'
by a

set of stories in chapters 8 thru 10:

.    Chapter 8 describes the seven day "miluim"
inauguration

  ceremony of the kohanim and the mizbayach,

.    Chapter 9 describes the Mishkan's inaugural ceremony
on

  "Yom ha'Shmini" [the 'EIGHTH day'] when God's glory
'returns',

.    Chapter 10 describes the story of the tragic death of

  Nadav and Avihu on that day.

    Then, in chapter 11, Sefer Vayikra returns once again
to

its presentation of various laws pertaining primarily to
the

Mishkan. [This presentation of LAWS continues till the end
of

the Sefer!]

    [Parshat Shmini concludes with the laws of "tumat
ochlin"

    (see 11:1-47); then Tazria/Metzora continues with
other

    laws relating to "tumah".]

    This peculiarity becomes more acute when we consider
that

this entire narrative (i.e. in Vayikra chapters 8->10) may

actually 'belong' in Sefer Shmot.  Recall how Sefer Shmot

concluded with the story of Mishkan's assembly and its

dedication.  [In case you forgot, review chapter 40,

especially 40:12-14!]

    Furthermore, the story of the seven-day "miluim" most

definitely 'belongs' in Sefer Shmot.  Recall that its
original

commandment was first recorded in Parshat Tezaveh (see
Shmot

chapter 29, compare with Vayikra chapter 8).  Considering
that

Parshiot Vayakhel/Pkudei record the fulfillment of every
other

commandment recorded in Parshiot Trumah/Tzaveh, there is
no

apparent reason why the seven-day "miluim" ceremony should
be

the only exception!

    In summary, we have shown that stories (in general)
don't

belong in Sefer Vayikra, while this specific one DOES
belong

in Sefer Shmot. Hence, our shiur must explain why the
Torah

prefers placing this story in Vayikra in what appears to
be an

'interruption' to its presentation of the mitzvot.

    To do so, we must first explain the difference between
the

details of the Mishkan found in Sefer Shmot in contrast to

those found in Vayikra.  Then will discuss what is special

about each of the two dedication ceremonies to explain why

they are recorded specifically in Sefer Vayikra (and not
in

Shmot).

BETWEEN SHMOT AND VAYIKRA

    There is a very simple distinction that explains why
we

find the laws concerning the Mishkan in two different
books.

Sefer Shmot describes the details of its construction,
while

Sefer Vayikra explains how to use it.  For example, recall
how

Shmot chapters 25-31 (Parshiot Terumah/Tezaveh)
constituted a

distinct unit describing the commandment to BUILD the
Mishkan,

while chapters 35-40 (Parshiot Vayakhel/Pekudei) detailed
how

it was actually built.  In contrast, the first seven
chapters

of Sefer Vayikra explain the various korbanot the
individual

can (or must) bring and how the Kohanim are to offer them.

    However, for some reason the details of the seven-day

miluim ceremony are recorded in both Shmot and Vayikra!

Parshat Tezaveh details its commandment, while Parshat
Tzav

tells the story of how it took place.  To understand why,
we

must consider the purpose of this ceremony, and relate it
to

the above distinction.

THE SEVEN DAY "MILUIM" CEREMONY

    Let's review the primary elements of this ceremony:

   1)   First, Moshe must anoint the Mishkan, its vessels,
the

      kohanim, and the "bigdei kehuna", using the "shemen

      ha'mishcha" oil (see 8:5-13).

   2)   Then, on each day three korbanot are offered:

.    A CHATAT - one "par" (bull)- the blood is sprinkled
on

  the upper section of the MIZBAYACH

.    An OLAH - one "ayil" (ram)- the blood is sprinkled on
the

  bottom of the MIZBAYACH

.    The MILUIM offering (like a SHLAMIM) - one "ayil"
(ram) -

  the blood is sprinkled on the KOHANIM.

                         (see Shmot 29:1-37 & Vayikra
8:14-24)

    This anointing ceremony can easily be understood as
the

final stage of the Mishkan's construction.  So too the

korbanot, for the sprinkling of their blood also appears
to be

a type of anointing.  From this perspective, this ceremony

should be included in Sefer Shmot, at the conclusion of
the

set of laws to build the Mishkan. [And that is exactly
where

we find it (see Shmot chapter 29 and the TSC shiur on
Parshat

Tezaveh).]

    On the other hand, the ceremony is also the FIRST time

that korbanot are actually offered.  Hence, it also serves
as

the first FUNCTION of the Mishkan, for this is the first
time

that it is being 'used'.  Hence, the details of the
ceremony

are also recorded in Sefer Vayikra, together with the
other

laws how to use the Mishkan.

    [The deeper meaning of this is discussed in Part Two.]

    With this in mind, let's discuss the purpose of the

additional ceremony that takes place on the 'eighth day'.

YOM HA'SHMINI

    On "Yom Ha'shmini", the day following the completion
of

the seven day 'miluim', the Mishkan becomes fully
functional.

Furthermore, on this day, Aharon and his sons will
officiate

for the first time. Thus, a special inaugural ceremony is

necessary (see 9:1-24), which will be quite different than
the

seven day 'miluim'.

    On this day, we find a commandment to offer a special
set

of korbanot whose purpose is stated explicitly:

    "This is what Hashem has commanded you to do IN ORDER
THAT

    the PRESENCE of God ('kvod Hashem') may APPEAR to you"

    (9:6)    [see also 9:5]

    Recall that due to the sins of "chet ha'egel" God had

taken away His "shchinah" from the camp of Bnei Yisrael,
the

very same "shchinah" that Bnei Yisrael had witnessed at

Ma'amad Har Sinai:

  "Moshe took the tent and pitched it OUTSIDE the camp,
FAR

  AWAY from the camp and called it the OHEL MOED. Anyone
who

  sought God would have to go the Ohel Moed located
OUTSIDE

  the camp." (See Shmot 33:7 and its context)

    When Moshe ascended Har Sinai to receive the second

luchot, God promised him that His "shchinah" would indeed

return to the camp (see 34:8-10), however it was first

necessary for Bnei Yisrael to build the Mishkan to
facilitate

its return. [Note Shmot 25:8 -"v'asu li mikdash
v'shachanti

B'TOCHAM" - in contrast to 33:7.]

    Once the construction of the Mishkan was complete, the

special korbanot of Yom ha'Shmini mark its climax - for
they

will facilitate the RETURN of the SHCHINA:

    "For today God's glory (kvod Hashem) will appear to
you"

(9:5) [See also 9:23-24, compare with Shmot 24:16-18.]

    Therefore, the special korbanot offered during this

ceremony serve a double purpose, reflecting this
background:

    (1) They must atone for the sins of "chet ha'egel".

    (2) They must recreate the experience of Ma'amad Har

Sinai.

    This is precisely what we find:

(1) Due to CHET HA'EGEL:

    Aharon must bring a chatat and olah:

     "He said to Aharon: Take an 'EGEL' for a CHATAT..."
(9:2)

    Bnei Yisrael must also bring a chatat and olah:

     "Speak to Bnei Yisrael saying: Take a 'seir' for a
chatat

    and a an 'EGEL' and a 'keves' for an olah..." (9:3)

(2) To 'recreate' MA'AMAD HAR SINAI:

    Bnei Yisrael must also offer a Korban Shlamim together

    with their olot, just as they had offered when God

    appeared onto them during Ma'amad Har Sinai (see Shmot

    24:4-11, read carefully!).

              "[to Bnei Yisrael, cont'd.,...] and a 'shor'
and

         'ayil' for a SHLAMIM to offer before God, and a

         mincha, FOR TODAY GOD WILL APPEAR TO YOU."  (9:4)

                         [This parallel emphasizes, once

              again, the purpose of the Mishkan as a

              perpetuation of Har Sinai.]

YOM HA'SHMINI / YOM KIPPUR AND SHAVUOT

    Although the special korbanot of Yom ha'Shmini were a
'one-

time event', we find a very similar set of korbanot that
are

offered every year on Yom Kippur which reflect this very
same

purpose.

YOM KIPPUR

    Recall from Vayikra chapter 16 that on Yom Kippur a

special Chatat and Olah are offered by the Kohen Gadol and

another set are offered by Bnei Yisrael. Recall as well
that

these korbanot are offered on the very same day that Bnei

Yisrael received atonement for chet ha'egel!

    The following table highlights this parallel:

           YOM HA'SHMINI   YOM KIPPUR (in Acharei Mot)

           ============    ===========

AHARON

    Chatat:     EGEL       PAR   (= an adult egel)

    Olah:       AYIL       AYIL

BNEI YISRAEL

    Chatat:     SE'IR      SE'IR

    Olah:       KEVES      AYIL   (an adult keves)

                EGEL            - - (+ korbanot in Pinchas

                                    i.e. par ayil &
k'vasim)

    [The basic structure of korbanot is the same. The
minute

    differences can be explained due to the special nature
of

    Yom Ha'Shmini. See Further Iyun Section.]

    Hence, Yom Kippur can be understood as an annual

rededication of the Mishkan, especially from the
perspective

of its purpose as a site where Bnei Yisrael can receive

atonement for their sins.

SHAVUOT

    Even though the primary parallel to Yom ha'Shmini is

clearly Yom Kippur, there was an additional korban SHLAMIM

offered on Yom ha'Shmini that doesn't find a parallel on
Yom

Kippur.  [This only stands to reason, as a korban Shlamim
is

eaten, and on Yom Kippur we are not allowed to eat.]
However,

we do find a parallel to this korban on Shavuot, which
just so

happens to be the only holiday when Bnei Yisrael offer a

'collective' Korban Shlamim:

    "And with the 'shtei ha'lechem' you shall offer an
olah...

    a chatat... and two lambs for a ZEVACH SHLAMIM" (Vyk

    23:19)

    Recall as well that the first time Bnei Yisrael
offered a

shlamim was at Ma'amad Har Sinai (see Shmot 24:5). As the

Mishkan was to perpetuate that experience, we find a
korban

Shlamim offered at the inaugural ceremony of the Mishkan
on

Yom ha'Shmini. To remember that event, we offer a special

korban Shlamim (shel tzibur) every year on Shavuot,

commemorating Ma'amad Har Sinai. It is not by chance that
this

korban, like the korbanot of Yom ha'Shmini, is offered at
the

completion of seven cycles of seven days.

NADAV AND AVIHU

    At the conclusion of this ceremony, Nadav and Avihu
are

punished by death for offering "aish zara" which God had
NOT

COMMANDED (see 10:1-2). Again we find a parallel to Har
Sinai

and chet ha'egel. At Har Sinai, Bnei Yisrael AND the
Kohanim

were forewarned:

    "And God told Moshe: Go down and WARN the people that
they

    must not break through [the barrier surrounding] Har

    Sinai, lest they gaze at Hashem and perish. The
KOHANIM

    also, who COME NEAR HASHEM, must sanctify themselves

    ("yitkadashu" - compare "b'krovei akadesh"/10:3), lest
God

    punish them." (Shmot 19:21)

                         [See also Chizkuni on Vayikra
10:3-

4.]

    As this inaugural ceremony parallels the events of Har

Sinai, the warning concerning approaching Har Sinai also

applies to the Mishkan. Extra caution was necessary.

    Similarly, just as Aharon, despite his good
intentions,

had sinned at Chet ha'Egel, in suggesting an action which
GOD

HAD NOT COMMANDED, so too his children Nadav and Avihu.

Despite their good intention when offering this "aish
zarah",

God DID NOT COMMAND them to do so! [Recall the repetition
of

"ka'asher tzivah Hashem et Moshe in Parshiot

Vayakhel/Pekudei.]

    Because of these events, i.e. the improper entry of
Nadav

and Avihu into the Mishkan, Sefer Vayikra continues at
this

point with a discussion of the laws of "tumah v'tahara",
which

regulate who is permitted and who is forbidden to enter
the

Mishkan (chaps 11-16).

WHY IN SEFER VAYIKRA?

    Now that we have explained the purpose of these two

dedication ceremonies, we must explain why this lone
lengthy

narrative of Sefer Vayikra is recorded in this sefer
instead

of in Sefer Shmot.

    One could suggest that this narrative, even though it
may

technically 'belong' in Sefer Shmot, is recorded
specifically

in Sefer Vayikra because of the special connection between

this narrative and the laws of korbanot in Sefer Vayikra:

    The special "ayil" offered during the 'seven day
miluim'

ceremony, we explained, serves as the 'prototype' for the

korban SHLAMIM for it included the separation of the
"chazeh

v'shok" for the kohen offering the korban. Therefore, this

narrative is recorded immediately after the laws of the
korban

SHLAMIM in Parshat Tzav (see 7:35-37 & last week's shiur).

    Similarly, the special korbanot offered on Yom
ha'Shmini

can be understood as the 'prototype' for the yearly
korbanot

offered yearly on Yom Kippur as detailed later in chapter
16,

and the special korban Shlamim offered on Shavuot as
explained

later in chapter 23. Finally, the narrative describing
Nadav &

Avihu's forbidden entry in the Kodesh serves as the

introduction to an entire set of laws concerning who CAN
and

who CANNOT enter the Mikdash, beginning in chapter 11 and

continuing thru chapter 16.

    Accordingly, we can continue to understand Sefer
Vayikra

as a 'book of laws' - "torat kohanim".  However, it
includes

this narrative describing the dedication of the Mikdash
for

that story serves as the basis for various types of
korbanot

that are offered in the Mishkan.

    In the shiurim to follow, we will continue to discuss
this

theme.

                              shabbat shalom,

                              menachem

PART TWO  - "KEDUSHA" in the 'SEVEN DAY' MILUIM CEREMONY

    Review once again the details in chapter 8, noting how

there is something special about the MIZBAYACH and the

KOHANIM.  Even though the sprinkling of the "shemen
hamishcha"

was sufficient to sanctify the Mishkan and its vessels,
the

MIZBAYACH and the KOHANIM required an additional
procedure.

Furthermore, unlike the other vessels, the mizbayach was

anointed SEVEN times (see Vayikra 8:11).

    To understand why this additional procedure was
necessary,

we must note the use of the word "l'kadesh" in this
'parshia'.

Note the Torah's use of the word "l'kadesh" in Vayikra
8:10-

12, 8:15, 8:30,34-35 as well as Shmot 29:1,34-37!
Clearly,

the purpose of these seven days was to sanctify -
"l'kadesh" -

the Mishkan.

    The Hebrew word "l'kadesh" means 'to set aside' or 'to

designate'.  For example, in Breishit 2:3, God sets aside
the

seventh day ["va'ykadesh oto"] to make it special, and in

Shmot 13:1, God commands  "kadesh li kol bchor" - set
aside

for Me every first born.  Similarly, God is "kadosh", as
He is

set aside, divine, above all.

    Hence, the purpose of these procedures of the "miluim"

ceremony was to 'designate' (and hence sanctify) the
Mishkan

and its vessels for a Divine purpose.  However, the
MIZBAYACH

and the KOHANIM required a little 'extra' sanctification.

    To explain why, we must return to our conclusion from
our

shiur on Parshat Tezaveh that the Mishkan [= OHEL MOED, a
tent

of meeting] served as the place where Bnei Yisrael could

'meet' God. However, this 'meeting' was distanced, as each

'partner' had his special realm:

.    The KODESH KEDOSHIM - where the ARON is placed
represents

   God's presence in the Mishkan; and

.    The MIZBAYACH - where the Bnei Yisrael's korbanot are

   offered, represents Am Yisrael, and their attempt to
serve

   Him.

    However, in light of the events of "chet ha'egel" [see
TSC

shiur on Parshat Ki-tisa] it became apparent how Bnei
Yisrael

were barely worthy of this encounter.  It was only God's

attributes of Mercy that allowed His "shechina" to dwell
in

the Mishkan.  One could suggest that to emphasize this
very

point, an extra procedure is required specifically for the

KOHANIM and for the MIZBAYACH, for they represent Bnei
Yisrael

in this encounter.

    [Note that immediately after Matan Torah, the
mizbayach is

    referred to as a "mizbach ADAMah" (see Shmot 20:21).
This

    may relate to man's name - "adam" and his creation in
Gan

    Eden "afar min ha'adamah".  This is reflected in the

    Midrash that claims that this "afar" was taken from
Har

    HaMoriah, the site of the mizbayach of the Akeydah,
and

    later to become the site of the Temple.]

WHY SEVEN?

    Why must this "hakdasha" be repeated for seven days?

    Whenever we find the number 'seven' in Chumash, it

invariably relates to perek aleph in Breishit, i.e. the
story

of God's creation of nature, in seven days.

    God's very first act of "kedusha" was to 'set aside'
the

SEVENTH day, to mark His completion of the Creation
process

(see Br. 2:1-4). By 'resting' on this day, man is
constantly

reminded of the divine purpose of His creation. Thus, the

"kedusha" of shabbat reflects this divine purpose of
creation.

    Similarly, any procedure that includes the number
seven

(be it seven items, seven times, seven days, seven weeks,

seven years etc.) emphasizes man's requirement to
recognize

the purpose of his creation. By repeating this procedure
of

"kedushat ha'mizbayach v'hakohanim"' for seven days, the

purpose of the mizbayach to become a vehicle through which
man

can come closer to God is emphasized.

    [Once again, we find a connection between the function
of

    the Mishkan and the purpose of the creation. This was

    discussed in the shiur on Parshat Vayakhel. It is

    supported by numerous Midrashim which view the

    construction of the Mishkan as the completion of
Creation.

    Compare carefully Shmot 39:32 to Br.2:1; and Shmot
39:43

    to Br.1:31 & 2:3!]

    With this background, we can suggest that the seven
day

miluim ceremony serves a double purpose, thus explaining
why

its details is found twice.

    In Sefer Shmot, the "miluim" service infuses the
Mishkan

and its vessels with the necessary "kedusha", and hence

becomes an integral stage of the Mishkan's CONSTRUCTION.

Therefore, its commandment is included in Trumah/Tzaveh

together with all the other commandments to build the
Mishkan.

    In Sefer Vayikra it initiates the use of the
Mizbayach,

the primary FUNCTION of the Mishkan. The korbanot offered

during the miluim represent the basic categories of
sacrifices

that will be brought by man on the Mizbayach:

    the Chatat - "the korban chova";

    the Olah - the "korban n'dava";

   the Ayl ha'miluim - the prototype of the "korban
shlamim";

               (see Further Iyun Section).

    Therefore, this narrative that describes the offering
of

the korbanot during this ceremony is included in Sefer

Vayikra, and juxtaposed to the laws of Korbanot (Parshiot

Vayikra/Tzav).

    [Note now 7:37 and the inclusion of "torat ha'miluim"
in

    the summary pasuk of Parshat Tzav!]

===================

FOR FURTHER IYUN

A. During the seven day miluim, the "shemen ha'mishcha"
oil

was used to dedicate the Mishkan and its vessels. Relate
this

to the story of Yaakov's neder in Bet-tel as described in

Breishit 28:18-22 and 35:9-14!).

B. In contrast to the korbanot of 'seven day miluim', the

commandment to offer the special korbanot of "Yom
ha'Shmini"

are never mentioned beforehand, not even in Trumah/Tzaveh!

1. Relate this to their function as atonement for Chet

ha'Egel.

2. Relate this to the machloket Rashi/Ramban concerning
when

Trumah/Tzaveh was given (before or after Chet haEgel)?

3. How does Aharon's korban on the seven day miluim relate
to

his korban on Yom Shmini?

    See Rashi on 9:1-2, noting that he states that
Aharon's

"egel" on Yom ha'Shmini was to INFORM us that God had
forgiven

Aharon for chet ha'egel, in contrast to Ramban who
explains

the the "egel" itself was because Aharon still needed
kapara

for chet ha'egel. Explain this Rashi based on Rashi on
Shmot

29:1-2 and his machloket with Ramban concerning WHEN the

commandment to build the Mishkan was given.

C. The korbanot of the seven day miluim ceremony can be
seen

as the symbol of all korbanot which will be offered on the

mizbayach.

    The category of chatat could include the subcategory
of

asham ("k'chatat k'asham"...).

    The category of olah could include all korbanot n'dava

which are kodsehi kodshim, including mincha. The category
of

ayil ha'miluim includes all korbanot n'dava which are
kodshim

kalim.

1. Note the similarities between the ayl ha'miluim and the

standard korban shlamim, especially in regard to the
chazeh

and shok. 8:25,29. See also 8:31. Relate this to 7:28-37,

especially to the fact that in 7:37 miluim precedes zevach

ha'shlamim!

2. Note that in Parshat Tzaveh, the laws of korban Tamid

follow the commandment of the miluim (see Shmot 29:38-41).

    Use this to explain the significance of the korban
Tamid,

and its function as the continuation of Har Sinai. Relate
to

Bamidbar 28:6!

    Relate this to the other "avodot tamid" in the
Mishkan.

3. Note also that during the seven day miluim ceremony,
the

"dam chatat" is sprinkled on the four corners on TOP of
the

mizbayach, while the "dam olah" is sprinkled on the
BOTTOM.

Explain the meaning of these two sections of the
mizbayach.

D. The pattern of seven days followed by the 'eighth day'
is

also found in "brit milah", succot and shmini atzeret,
shavuot

after seven weeks, yovel after seven shmitot, korbanot

machshirin of metzora and zav. [Find other examples.]
Based on

the above shiur, explain why.

E. To better understand the punishment of Nadav and Avihu,

review Shmot 19:20-25, 24:1 & 8-9, and compare to Vayikra
10:1-

3.

F. The parallel korbanot brought on Yom ha'Shmini and at

Ma'amad Har Sinai are far from identical. Although both
events

include "korbanot olot & shlamim", there are several

differences on 'Yom ha'Shmini'. The following table
compares

the korbanot of both events and notes the differences with
a

'*' followed by a letter:

           HAR SINAI          YOM HA'SHMINI

AM YISRAEL:

                           *A* Chatat - 'seir' (goat)

    Olah - par (bull)       *B* Olah -'egel' & keves

    Shlamim - par (bull)      Shlamim -'shor' & 'ayil'

AHARON:                    *C* Chatat - 'egel'

     (no korban)                   Olah -  'ayil'

*A) On 'Yom ha'Shmini' the Nation adds a korban 'chatat'.

*B) On 'Yom ha'Shmini' an 'egel' is offered instead of a

'par'.)

*C) On 'Yom ha'Shmini' Aharon is required to bring an
extra

korban.

    These differences can be understood in light of "chet

ha'egel". We will now explain each letter.

A) As the Nation had sinned, they must now offer a
'chatat'.

B) This minor change from 'par' to an 'egel' reflects
their

sin.

C) As Aharon had sinned, he must bring a 'chatat & olah'.

    The significance of this "egel l'chatat" is accented
by

comparing this korban to the 'chatat & olah' of the
'miluim':

'7 day miluim' -  "PAR  l'chatat v'ayil l'olah"

'Yom ha'Shmini' -  "EGEL l'chatat v'ayil l'olah"

    There is only one minor change - the 'egel' (a calf -
baby

bull) replaces the 'par' (adult bull). Whenever the kohen

gadol is required to bring a chatat, it is always a 'par'
(see

4:3). On this special day his standard korban is changed
to an

'egel', reflecting his atonement for Chet ha'egel.

    The nation was also commanded to bring a 'chatat'. If

indeed this 'chatat' was in atonement for chet ha'egel, it
too

should have been an 'egel'. Why was this korban a 'seir'?

    The reason is actually quite simple. Whenever the
NATION

brings a 'chatat' it can only be a 'seir' - a goat. (See

parshat ha'musafim bamidbar chps.28->29/ each korban musaf
is

always a "seir izim l'chatat"). Therefore, the Nation must

bring a chatat because of Chet ha'egel, however the animal

must be a 'seir'.

    The case of Aharon is different. The standard korban

chatat of the Kohen Gadol is a 'par' (vayikra 4:3).
Therefore,

the change from a 'par' to an 'egel' is permitted, as an

'egel' is simply a baby 'par'.

    A very similar change from 'par' to 'egel' does take
place

in the Nation's korban 'olah'. At Har Sinai the nation
brought

a 'par' as an 'olah'. Now, on 'Yom ha'Shmini' they bring
an

'egel' instead of the standard 'par'. Recall that an olah
can

also be offered in atonement for a sin when one is not

obligated to bring a chatat.

     The second animal of the Nation's korban 'olah' is a

lamb. It is the standard 'olah' of every "korban tzibur"

offered in the Mishkan.

    The korban 'shlamim' is a 'shor & ayil'. At Har Sinai,
the

shlamim were also 'parim'. ('par' and 'shor' are two names
for

the same animal - a bull). Due to the nature of the korban

shlamim (a peace offering), it would not be proper to
offer a

'reminder' of chet ha'egel. This korban relates only to
the

'hitgalut' aspect of this ceremony.

     The second animal of the korban shlamim is an 'ayil'

(ram). One could suggest that this korban is a reminder of

'akeidat yitchak', a cornerstone in the development of our

covenantal relationship with Hashem.

-------------- next part --------------
A non-text attachment was scrubbed...
Name: shmini1.pdf
Type: application/pdf
Size: 64090 bytes
Desc: not available
Url : http://mail.atlchai.org/pipermail/par-reg/attachments/20110323/2047392e/attachment-0001.pdf 