[Par-reg] for Parshat Shmini

[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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             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.

 

 

 

 

 

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