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THE TANACH STUDY CENTER  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 and 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.