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 not noticed yet, not only do all of these mitzvot (from chapters 21 thru 25) belong in Sefer Shmot, they progress in BACKWARD order, from Tezaveh, to Terumah, to Mishpatim, to Yitro! Even though at first 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 which was agreed upon at Har Sinai (see Devarim 28:69!).
[Note that 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 Bechukotei, its basic principles were first recorded in Parshat YITRO in the Torah's account of the events which 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)

WORKING 'BACKWARDS'

Let's summarize all of these 'parshiot' that we have mentioned above (from 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 SHMITA & YOVEL (25:1-25:54)
(D) Parshat "ha'M'KALLEL" (24:10-23) - The 'Blasphemer'.
(E) THE MENORAH 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
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:

"sheyshet yamim tay'aseh m'lacha, u'va'yom ha'shvii..."[Vayikra 23:3-

"ACH et shabbtotei tishmoru... ki ani Hashem M'KADISHCHEM" [See Shmot 31:13/ compare with 23:3,39.]

(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 mitzvah 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 which 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 (before the 'Dibrot')
(B) THE MINI-DIBROT	YITRO (the 'Dibrot')
(C) SHMITA AND YOVEL	YITRO/MISHPATIM
(D) M'KALLEL & mishpatim	MISHPATIM
(E) MENORAH & SHULCHAN	TRUMAH /TEZAVEH
(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) T'ZIVUI HA'MISHKAN - Parshiot Trumah/Tezaveh (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 KORBANOT which the individual can bring (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 (Vayikra chapters 16->17) AND ITS AFFECT ON THE NATION Kedushat Ha'AM v'ha'ARETZ climaxing with "KDOSHIM T'HIYU"

A) Brit - before Matan Torah
 B) Dibrot
  C) Mitzvot - after Matan Torah (bein adam la'makom)
   D) Mishpatim - civil laws
    E) T'zivui HaMishkan - commandment of Mishkan
     F) Shabbat
      G) Korbanot -animals that can be a korban
       H) Kohanim - how they offer korbanot
         / * Shchina on Mishkan
         I) It's dedication and proper entry
         \ * Shchina in the Camp /Land proper behavior (or else!)
       H) Kohanim - who CANNOT officiate
      G) Korbanot - what CANNOT be a offered
     F) Mo'adim
    E) Menorah & Shulchan
   D) Mishpatim in aftermath of the M'kallel incident
  C) Mitzvot at Har Sinai, shmita & yovel (Behar)
 B) Dibrot (first 4)
A) Brit - Tochachat Bchukotei

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 the 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, as explained in the opening 'bookend' of the chiastic structure - Brit Har Sinai - Step (A). Recall that when Bnei Yisrael first arrive at Har Sinai, God proposes a covenant:

"And if you listen to Me and keep my COVENANT... you shall be for Me, a - MAMLECHET KOHANIM V'GOY KADOSH - a kingdom of PRIESTS and a HOLY NATION." (See Shmot 19:5-6)

BRIT SINAI & KEDOSHIM T'HIYU

In other words, 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 v'goy kadosh" (Shmot 19:6) - the ultimate goal and purpose of BRIT HAR SINAI.

The thematic significance of this chiastic structure is strengthened by its closing 'book-end' as well (A-A). Just as BRIT SINAI - the covenant at Har Sinai - is the OPENING parsha, the details of that covenant - the "tochacha" of Bechukotei - constitutes its CLOSING parsha. Recall that a covenant is a 'two-sided' deal. The Promised Land serves as God's agent to reward Bnei Yisrael should they keep His covenant, and punish them should they disobey Him.

Based on the above analysis, one could suggest an additional answer to our opening question concerning Parshat Behar. It is not by chance that Sefer Vayikra concludes with mitzvot that were given "b'HAR SINAI". Note once again how the mitzvot are presented within this chiastic structure: The mitzvot given on HAR SINAI [ABCDEF]'surround' the mitzvot that were given from the OHEL MOED/MISHKAN [GHI]. 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.

This implies that whatever UNIT this pasuk does summarize - that unit includes both "chukim & mishpatim" AND "torot" (that were given to Moshe on Har Sinai). But that unit cannot be simply the TOCHACHA, for the TOCHACHA itself does not contain "chukim & mishpatim", nor "torot".
All the other commentators attempt to identify this unit that this pasuk does summarize. For example:

RASHBAM

Rashbam suggests that this pasuk summarizes both Parshiot Behar & Bechukotei, i.e. chapters 25 & 26. This is quite logical for the laws of shmita and yovel could be considered "chukim & mishpatim". It also makes sense since both these chapters are included in one "dibur" which begins in 25:1.
However, Rashbam does not explain which laws in this unit fit under the category of "torot". Recall our explanation in Parshat Tzav that a "torah" implies a procedural type of law, e.g. "torat ha'chatat" - how the chatat offering is to be offered etc. Within chapters 25 & 26, it is difficult to pinpoint any such law.

IBN EZRA

Ibn Ezra claims that this pasuk summarizes not only Parshat Behar (i.e. Vayikra chapters 25 & 26), but also Parshat Mishpatim, i.e. SEFER SHMOT chapters 21 ->23!
Ibn Ezra's interpretation is based on his understanding that the TOCHACHA in Parshat Bechukotei is none other than the "sefer ha'brit" mentioned in Shmot 24:7 [i.e. in the Torah's description of the ceremony at Ma'amad Har Sinai when Bnei Yisrael proclaimed "na'asseh v'nishma"]. (See Ibn Ezra on Vayikra 25:1 and Shmot 24:7.)
However, it seems rather strange to find a summary pasuk for Parshat Mishpatim at the end of Sefer Vayikra!

RAMBAN

Ramban (towards the end of his lengthy pirush to 25:1) also understands this pasuk as a summary of mitzvot from Sefer Shmot, but he claims that the mitzvot in this unit (i.e. Vayikra 25->26) were first given to Moshe Rabeinu together with the SECOND luchot (as detailed in Parshat Kitisa/ see Shmot 34:27-33).
This happens to be a rather amazing Ramban, but it his based on his insistence that Chumash is written in chronological order, a discussion which is beyond the scope of this week's shiur. In any case, it certainly could not be considered the 'simple pshat' of this finale pasuk.

RASHI

Rashi offers the widest definition. He claims that this finale pasuk summarizes not only the entire 'written law', but also the entire 'oral law'!
It is interesting to note that from among all of the commentators, only Rashi deals with the problem of determining the precise meaning of "torot". Rashi solves the problem by quoting the Midrash that it refers to "torah sh'bktav u'b'aal peh". However, this interpretation is quite difficult for (according to simple pshat) the word "ayleh" [these] at the beginning of 26:46 summarizes what has been WRITTEN, and not what has not been written.

SEFORNO

Seforno claims that this pasuk summarizes ALL of the mitzvot that were mentioned in Chumash BEFORE Parshat Bechukotei.

Even though it is not clear precisely which mitzvot Seforno is referring to, but we will follow Seforno's 'lead' and show how this final pasuk may indeed summarize almost ALL of the mitzvot found in Sefer Vayikra. Our approach will be based on identifying more specifically what the phrases "chukim & mishpatim" and "torot" refer to in 26:46.

A FITTING FINALE

Recall once again how Sefer Vayikra divides into two sections (see above), and how the second half of the Sefer begins in chapter 18 with a set of five psukim that form an introduction. [See 18:1-5 and our shiur on Parshat Acharei Mot.] As you review those psukim, note how these psukim actually introduce an entire set of "chukim u'mishpatim. For example: "Observe My MISHPATIM and keep My CHUKIM to follow them, I am the Lord your God. Keep My CHUKIM & MISHPATIM..." (18:4-5. See also 18:26-30)

Therefore, the phrase "chukim v'mishpatim" in our 'finale pasuk' (26:46) can be understood as the summary of the SECOND half of Sefer Vayikra (chapters 18->25), as it refers to the numerous "chukim u'mishpatim" that are recorded in that section. Furthermore, note how often we have found this phrase in the second half of Vayikra: see 19:19 & 37, 20:8 & 22, and 25:18!

In a similar manner, the word "torot" could be considered a summary of the laws found in the FIRST half of the Sefer. Recall how the word "torah" was used numerous times to describe the various procedures regarding korbanot. The most obvious example would be Parshat Tzav where the phrase "ZOT TORAT..." introduced each category of korbanot (see 6:2, 6:7, 6:18, 7:1, 7:11) and also formed its summary (see 7:37!). This phrase was also found numerous times Parshat Tazria/Metzora as well (see 12:7; 13:59; 14:2,32,45; and 15:32).
Furthermore, even though this phrase is not mentioned by the other mitzvot in this section, most of its laws are of a procedural nature and could easily fall under this category of "torot". Hence, the word "torot" in 26:46 can be understood as a summary of the FIRST half of Sefer Vayikra.
Thus, the final pasuk of the Tochacha (26:46) becomes an almost 'perfect ending' for the entire sefer: "These are the CHUKIM & MISHPATIM [summarizes the second half - chapters 18 thru 25] and the TOROT [summarizes the first half - chapters 6 thru 17] which God had given between Him and Bnei Yisrael on Har Sinai to Moshe." (26:46)

The phrase "chukim & mishpatim" summarizes Part II, while "torot" summarizes Part I!

THE TOCHACHA & SEFER SHMOT

Even though we have shown how this finale pasuk (26:46) forms a beautiful conclusion for Sefer Vayikra, it contains an additional phrase that explains why it could be considered a conclusion for the laws in SEFER SHMOT as well. [If so, this would help us appreciate Ibn Ezra & Ramban's pirush as well, and the chiastic structure discussed in our shiur on Parshat Behar.]
Let's take a closer look at this finale pasuk, noting the second half of the pasuk:

"These are the 'chukim u'mishpatim', and the 'torot' which God had given - BEINO u'BEIN BNEI YISRAEL - between Himself and Bnei Yisrael, on HAR SINAI through Moshe." (26:46)

"... v'hakimoti et BRITI it'chem" (26:9)
"... l'haf'rchem et BRITI" (26:15)
"v'zacharti et BRITI yaakov v'af et briti yitzhak..." (26:42)
"v'zacharti l'hem BRIT rishonim asher hotzeiti..." (26:45)

Therefore, Sefer Vayikra summarizes its mitzvot with the phrase "beino u'bein Bnei Yisrael" to emphasize their nature as the fulfillment of the covenant between God and Bnei Yisrael at Har Sinai, where Am Yisrael took upon themselves to become God's special nation.

THE TOCHACHA & SEFER BREISHIT

Not only does the TOCHACHA conclude Sefer Vayikra and relate back to Har Sinai and Sefer Shmot, one could suggest that it also thematically returns us to Sefer Breishit.
Recall our explanation of how Gan Eden represented an ideal environment in which man was capable of developing a close relationship with God. In that environment, man's reward for obeying God was a prosperous life in Gan Eden; while his punishment for disobeying God's commandment was death - i.e. his banishment from Gan Eden.
The TOCHACHA creates a similar environment for Am Yisrael in Eretz Yisrael. By keeping God's laws ("im bchukotei taylachu..."), Am Yisrael enjoy a prosperous and secure existence in their land. For example, compare:
"v'achaltem l'sova b'artzechem" (25:3-6) in contrast with "b'zeyat apechah to'chal lechem" (Breishit 3:17-19).

Note also how God was "mithaleych" in Gan Eden (see Br.3:8). Similarly, He will now "mithayleych" in Eretz Yisrael together with His Nation: "v'hithalachti b'tochachem, v'hayiti lachem l'Elokim, v'atem t'hiyu li l'am" (see Vayikra 25:12).

On the other hand, should Bnei Yisrael not follow God's laws ("v'im lo tishmu.."), they will be faced with a troubled existence, culminating with their expulsion from the land (26:33), parallel to man's banishment from Gan Eden. (This parallel between Gan Eden and Eretz Yisrael was already introduced at the beginning of the second half of Sefer Vayikra- see 18:24-30). [In this manner, the Midrashim that identify Gan Eden as Eretz Yisrael relate to more than its geographical location; rather they underscore a major biblical theme.]

PART TWO

PARSHAT "ERCHIN" - WHY HERE?

We return now to our original question. If the final pasuk of the TOCHACHA forms such an appropriate ending for Sefer Vayikra, why does the Torah place "parshat erchin" immediately afterward (instead of beforehand in Sefer Vayikra)? After all, the laws of "erchin", especially those relating to YOVEL (see 27:16-25), would have fit nicely in Parshat Behar together with the other laws relating to YOVEL. [See Ramban 27:1]
Furthermore, the laws relating to the dedication of objects to the Temple treasury could have been included much earlier in Sefer Vayikra, possibly in Parshat Vayikra together with other laws concerning voluntary offerings.
The simplest explanation is that the Torah did not want to conclude the Sefer on a 'sour note', i.e. with the TOCHACHA, preferring instead to conclude with something more positive. [Sort of like a 'happy ending'.]
The Ibn Ezra offers an explanation based on "sod", relating to the deeper meaning of 'bchor' and 'maaser' (see last Ibn Ezra in Vayikra).
Seforno differentiates between these mitzvot (in chapter 27) which are voluntary, and the mandatory mitzvot summarized in 26:46. Because those mitzvot constituted the essence of the BRIT, they were summarized separately. Once that was completed in chapter 26, chapter 27 records the mitzvot of Har Sinai that were not part of that covenant. (See Seforno 26:46)

One could suggest an alternative approach, by considering once again the overall structure of Sefer Vayikra.
Recall from our study of Parshat Vayikra that the first five chapters (i.e. the laws of "korban yachid") were given to Moshe Rabeinu from the Ohel Moed (see 1:1), while the next two chapters (the "torot" of the korbanot in chapter 6->7) we given from Har Sinai (see 7:37-38). Furthermore, since the laws of Parshat Vayikra were given from the Ohel Moed, they must have been given only AFTER the SHCHINA had returned to the Mishkan on the YOM haSHMINI, and hence after the story of the seven day miluim & yom ha'shmini - as recorded in Vayikra chapters 8->10.
Therefore, it appears as though the laws in Parshat Vayikra were placed intentionally at the beginning of Sefer Vayikra, even though they chronologically belong in the middle of the Sefer.
Thus, we conclude that even though both the opening and concluding units of Sefer Vayikra belong within the sefer, the Torah records them as a 'header' and 'footer' instead.

The following chart reviews this structure:

CHAPTERS	TOPIC
HEADER
1->5	the laws of korban yachid (mitzvot)
I. TOROT of: [first section]
6->7	how to bring korbanot
8->10	how the miluim were offered
11->15	yoledet, metzora, zav, zava
16->17	how to enter kodesh kedoshim
II. CHUKIM U'MISHPATIM [second section]
18->20	kedushat ha'AM
21->22	kedushat kohanim
23->25	kedushat zman u'makom
26	the TOCHACHA ( & summary pasuk/ 26:46)
FOOTER
27	the laws of "erchin" (mitzvot)

Now we must explain why specifically these two parshiot were chosen to serve as the 'book-ends' of Sefer Vayikra?

SPECIAL 'BOOKENDS'

Parshat Vayikra and the parshia of "erchin" share a common theme. They both deal with an individual dedicating an object to 'hekdesh'. Both begin with cases where a person offers a voluntary gift (n'dava), and close with obligatory offerings: Parshat Vayikra begins with OLAH & SHLAMIM (voluntary) followed by CHATAT & ASHAM (obligatory). Parshat "erchin" begins with the voluntary offering of the value of a person, animal, or field, followed by the obligatory mitzvot of 'bchor' and 'maaser'.
[Vayikra deals with korbanot actually offered on the mizbayach (kodshei mizbayach) while ERCHIN deals with the value of objects which cannot be offered, their value is given instead to the 'general fund' of the Temple - "kodshei bedek ha'bayit".]

One could suggest that the Torah intentionally chose parshiot dealing with the offerings of an individual, primarily the voluntary offerings, to form the 'book-ends' of Sefer Vayikra for the following reason.
As we have seen, Sefer Vayikra focuses on the kedusha of the MISHKAN and of the NATION. These lofty goals of the SHCHINA dwelling upon an entire nation can easily lead the individual to underestimate his own importance. Furthermore, the rigid detail of the mitzvot of Vayikra may lead one to believe that there is little room for self-initiated expression in his own relationship with God, as our covenantal obligations could be viewed as dry and technical.
To counter these possible misconceptions, the Torah may have placed these two parshiot at the opening and concluding sections of Sefer Vayikra - to stress these two important tenets of "avodat Hashem". Despite the centrality of the community, the individual can not lose sight of the value and importance of his role as an integral part of the communal whole. Secondly, the rigidity of "halacha" should not stifle personal expression. Rather, it should form the solid base from which the individual can develop an aspiring, dynamic, and personal relationship with God.