PARSHAT VAYIKRA - shiur from last year
Menachem Leibtag
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THE TANACH STUDY CENTER [http://www.tanach.org/]
In Memory of Rabbi Abraham Leibtag
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SEFER VAYIKRA - INTRODUCTION
Is Sefer Vayikra boring? Unfortunately, most students would
answer YES! Most teachers attempting to teach Sefer Vayikra are
'saved' by Parshat Kedoshim.
In the following shiurim, we will demonstrate that learning Sefer
Vayikra can actually be quite exciting. As usual, our approach will
entail examining the Sefer's structure in order to find its deeper
meaning.
WHAT'S SPECIAL ABOUT SEFER VAYIKRA
To appreciate what's special about Sefer Vayikra, we must first
explain how (and why) it is different from the other "sefarim"
(books) of Chumash.
When we study Chumash, we encounter two basic types of
'parshiot':
1) NARRATIVE - the ongoing 'story' of Chumash; or
2) COMMANDMENTS - 'laws' that God commands Bnei Yisrael
As I'm sure you've noticed, up until Sefer Vayikra, Chumash is
essentially a story (i.e. 'narrative'). For example, Sefer Breishit
begins with the story of Creation and continues (in chronological
order) 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 Mitzraim,
and the Dibrot (& the laws of Parshat Mishpatim /see 20:1-23:19)
constitute an integral part of the story of Ma'amad Har Sinai.
Sefer Vayikra is radically different, as it contains primarily
MITZVOT and very little narrative. Even though we would expect it to
continue the narrative of Sefer Shmot, instead we find that it
presents us with a COLLECTION OF MITZVOT. Consequently, the
progression of 'parshiot' in Sefer Vayikra will follow primarily in
TOPICAL order, and may not necessarily reflect the chronological
sequence of their original presentation to Moshe Rabeinu.
Chazal's reference to Sefer Vayikra as "Torat Kohanim" (the laws
for those who officiate in the Mikdash) reflects this understanding
that Sefer Vayikra contains primarily a set of laws.
Interestingly, Sefer Vayikra does contain two interesting
narratives:
(1) The story of the seven day dedication ceremony of the
Mishkan, followed by the special korbanot YOM HA'SHMINI and the
death of Nadav and Avihu that same day (8:1-10:20).
(2) The brief account of the "m'kallel," who was executed for
blaspheming God (24:10-23).
However, these two narratives are an exception rather than the
norm. In our shiurim, we will explain why these narratives are
included in the sefer despite the fact that they may actually
'belong' elsewhere.
[For example, 8:1-10:20 - the story of the dedication of the
Mishkan - belongs in the last chapter of Sefer Shmot together
with the primary story of the original dedication of the Mishkan
(see Shmot chapter 40).]
THE THEME OF SEFER VAYIKRA
Based on this introduction, we should expect the 'parshiot' in
Sefer Vayikra to follow a thematic order. Therefore, to identify the
central theme of the sefer, we must study the progression of its
'parshiot'. 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 (Vayikra AND Tzav)?
Why does the sefer abruptly switch topics in the middle of
Acharei Mot, from the Mishkan to "arayot" [see 18:-5]?
Why does the sefer include Parshat Kedoshim, which has little -
if anything - to do with korbanot?
Why does Vayikra conclude with the laws of "shmita and yovel"?
In the shiurim to follow, we will attempt to answer these
questions. But before we begin, a general remark concerning how the
theme of Sefer Vayikra should relate to the overall flow of theme of
Chumash that we have been following thus far from Breishit to Shmot.
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 God's Name. Towards that
purpose, God set aside a special Land ["aretz"]. In Sefer Shmot, God
began to fulfill that covenant by redeeming Avraham's descendants
from Egypt, and then He gave them the Torah - containing those laws
that would help establish this special nation. Even though the
events at "chet ha'egel" raised serious doubts as to whether this
special relationship could continue, the construction of the Mishkan
and the consequent return of the SHCHINA indicated that this
relationship could indeed be maintained.
It is at this point where Sefer Vayikra begins. Now that the
SHCHINA has returned, Bnei Yisrael can continue on their journey to
Eretz Canaan. However, before they travel, they must receive an
additional set of mitzvot that will not only guide how to use the
Mishkan, but will also facilitate their becoming a "mamlechet kohanim
v'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 the very nature of Am
Yisrael's relationship with God, at both the individual and national
level.
Part Two of this week's shiur will focus on the laws of korbanot,
as presented in Parshat Vayikra. Till then,
shabbat shalom, &
b'hatzlacha,
menachem
FOR FURTHER IYUN - A FEW IMPORTANT CLARIFICATIONS
A. RAMBAN'S SHITA
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'y'daber Hashem el Moshe lay'mor.."]
[see 4:1; 5:14,20; 6:12 etc.]
Sometimes, God directs His "dibur" 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 Moed -
"And God called to Moshe and spoke to him from the OHEL MOED
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 B'har/ 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 "dibur"
that Moshe received from the Ohel Moed, 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 shita, who maintains "yeish mukdam
u'meuchar 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 MOED, and thus
this "dibur" 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 MOED (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 MOED (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 "shita"
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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Copyright (c) 2000/5760 Menachem Leibtag.
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