[Par-reg] For Parshiot Emor & Behar
Menachem Leibtag
tsc at bezeqint.net
Wed May 9 07:31:10 EDT 2012
This week’s TSC shiurim are dedicated:
in memory of our dear father Sam H
Ashkenazie -shmeul ben lulu.
haish hakasher ,ve hayashar be"enav, rav
pealim, gomel chasidim.
niftar 24 iyar -- כ"ד אייר
*********************************************
****************
THE TANACH STUDY CENTER
[http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem
Leibtag
*********************************************
****************
for PARSHAT EMOR & 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.]
-------------- next part --------------
A non-text attachment was scrubbed...
Name: bhar1.pdf
Type: application/pdf
Size: 42294 bytes
Desc: not available
Url : http://mail.atlchai.org/pipermail/par-reg/attachments/20120509/c5e9876d/attachment-0001.pdf
More information about the Par-reg
mailing list