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Parashat Acharei Mot kedoshim
Rav Menachem Leibtag |
1. QUESTIONS FOR PREPARATION
2. SHIUR ON PARASHIOT ACHAREI-MOT KEDOSHIM
3. QUESTIONS FOR FURTHER IYUN
1. QUESTIONS FOR PREPARATION
PARSHAT ACHAREI MOT / Questions for self-study
[questions on Kedoshim follow]
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
1. In the Torah, we find the concept of KEDUSHA in three realms:
"kedushat zman" - time
"kedushat makom" - space (or geographic place)
"kedushat adam" - man
Based on your previous knowledge, bring an example of each
type of KEDUSHA. What would you consider the highest level of
KEDUSHA in each of these three realms?
As you study chapter 16, can you find an example of each of
these three types of KEDUSHA?
If so, would you consider this significant? Explain why.
Can you relate this to the AVODAH of the KOHEN GADOL on Yom
Kippur? [This week's shiur will relate to this topic.]
2. Note how chapter 16 discusses the special AVODA performed on
Yom Kippur while chapter 17 discusses the prohibition against
offering sacrifices OUTSIDE the confines of the MISHKAN.
Are these two chapters thematically related? If so, how?
Bring at least two examples to support your answer.
[Be sure to relate to the "se'irim" (see 17:7).]
Why do you think that they are juxtaposed?
Based on their respective headers (16:1 & 17:1), would you
conclude that these two parshiot were given at the same time?
Explain why yes, or why not.
Relate your answer to the overall structure of Sefer Vayikra
as discussed in our introductory shiur and the nature of the laws
that relate to the Mishkan.
3. At the end of chapter 17 we find once again in Sefer Vayikra
the prohibition against eating blood. Why do you think that these
laws (17:10-16) are included in the same 'parsha' together with
the laws of "shechutei chutz" (i.e. 17:1-9)? [In other words, how
are the laws of eating the blood of any animal relate to the
prohibition against offering an animal outside the Mikdash?]
Note as well that the prohibition to eat blood was also
discussed earlier in Sefer Vayikra - note 3:17 & 7:26-27?
How are the details of this prohibition here in chapter 17
different than those details in 3:17 and 7:26-27?
Relate to WHERE in Sefer Vayikra each 'parshia' is located
and its local context.
4. In chapter 18 we find a lengthy list of prohibitions that are
all later defined in 18:26 as "TO'EY'VOT". Based on this list,
how would you define a TO'EY'VA?
[Note its use as well in Breishit 43:32, 46:34 and Shmot 8:22.]
In your opinion, how are these laws different that than the
laws found in the Ten Commandments or Parshat Mishpatim
(which are not defined as TO'EY'VOT)?
Finally, note the phrase "toeyvat Hashem" in Devarim 22:5,
23:19 & 25:16, and their contexts. Can you explain the
difference between what the Torah refers to as a "toeyva" in
contrast to a "toeyvat Hashem" (and why)? In general, what makes
a certain action a "to'eyvah"?
5. In Shmot 30:10, the concept of "kippurim" is mentioned (in
relation to the MIZBACH KTORET), even though the precise date for
when this korban is to be offered is not mentioned. [See Shmot
30:10 and its context.]
How does that parshia (Shmot 30:1-10) relate to our Parsha
(i.e. Vayikra chapter 16)?
In your opinion, why do you think that no specific date is
given for this YOM KIPPUR korban in Shmot 30:10?
[In your answer, relate to the events of chet ha'egel, and
WHY the 10th of Tishrei was chosen for YOM KIPPUR, as
detailed in Vayikra chapter 23!
In your opinion, and based on this question, had it not been
for "chet ha'egel", would there have been a 'YOM KIPPUR' in the
holiday cycle? Explain!
[Relate to the holidays that are mentioned in Chumash
before the story of chet ha'egel.]
PART II - QUESTIONS FOR PREPARATION (for weekly shiur)
1. Read chapter 18, paying careful attention to its opening and
closing psukim. In what way is the overall topic of this chapter
different than the topics discussed in chapters 16 & 17 (and for
that matter in all of Sefer Vayikra thus far)?
2. How does the topic of chapter 18 relate to the topics found
in chapter 19 [Parshat Kedoshim] and to the primary topics found
in the remainder of Sefer Vayikra? [Be sure to relate to the
"tochacha" in chapter 26 as well.]
3. Review 18:1-5. How would you define this set of psukim?
In what manner do they form a unit?
In these psukim, what is the meaning of the phrase "ani
Hashem elokeichem", and why is it repeated so many times?
Has this phrase been mentioned earlier in Chumash?
Has it been mentioned earlier in Sefer Vayikra?
Is it mentioned again later in Sefer Vayikra?
If so, where and how often?
Relate these five psukim to 18:24-30; 19:19,37; & 20:22.
4. Make a very general outline of the major topics of Sefer
Vayikra (from chapter 1 to 27).
How does chapter 18 relate to your outline.
From what perspective could you consider chapter 18 a
'transition' in Sefer Vayikra?
Would you say that there are TWO halves to Sefer Vayikra?
If so, what are they?
If not, how do chapters 18->20 relate to chapters 1->17?
[See also Parshanut section below.]
5. Note the phrase "chukim u'mishpatim" in 18:1-5 as well as in
18:24-30). Compare this with that same phrase in Vayikra 26:46
(note also 26:27-33), and relate this to your answer to the above
question.
Similarly, can you suggest a connection between the word
"torot" in 26:46 and a certain part of Sefer Vayikra?
PARSHAT KEDOSHIM / Questions for self-study
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
1. In Parshat Kedoshim, there is a very important pasuk /mitzvah
which unfortunately is very often overlooked. Carefully study
19:18, especially the first half of the pasuk (not to mention the
second half) and be sure to see Rashi's commentary (and
Ramban's).
Isn't it rather amazing that this type of behavior which most
of us would consider a very 'normal' (or even 'expected')
reaction is actually an "issur d'orayta" - a Torah prohibition!
[In your opinion, why are so many people not familiar with
this law?]
2. Based on the above question, attempt to explain how 19:18
thematically relates to 19:14-17.
Then, note the sudden change of topic in 19:19, and
especially its header. Can you explain the thematic nature of
this transition?
Finally, review the finale of this chapter, i.e. 19:33-36.
Relate these psukim and their finale (i.e. 19:36) and explain how
this relates to the transition from 19:18-19.
3. Review 19:30, noting the connection between the Mikdash and
Shabbat. Where else in Chumash do we find a similar thematic
connection between Shabbat & the Mikdash/Mishkan?
Can you explain why this pasuk is located specifically at
this point in Parshat Kedoshim?
PART II - QUESTIONS FOR PREPARATION
FOR SHIUR #1 / THE TEN COMMANDMENTS IN PARSHAT KEDOSHIM
1. Many commentators have noted that one can find an example of
each of the Ten Commandments (or a very similar mitzvah) in the
opening psukim of Parshat Vayikra.
Before seeing the commentaries inside, carefully review
chapter 19 and attempt to find these parallels on your own.
When you finish, record your answers so that you can compare
your conclusions to those of the various commentators.
2. First see the Chizkuni on 19:2. Did your list match his?
Next, see Ramban on 19:4 (towards the end), where he too
finds all of the Ten Commandments in this Parsha.
Finally, see also the Ibn Ezra on 19:2 ("ki kadosh...")!
How did your list compare to their's?
Using your list, note on which DIBROT everyone agrees, and
on which DIBROT we find differences of opinion. Based on your
own attempt to find these parallels, can explain why?
3. Even though these mitzvot are similar to the Ten Commandments,
they are not identical. There are also many examples of
additional mitzvot. Try to define the manner in which the mitzvot
in Kedoshim are different than the Dibrot (i.e. are they more
strict or lenient etc.), even though they may also be 'parallel'.
Is this difference significant? Can you relate it to the
title of the Parsha - "Kedoshim ti'hiyu"?
4. Review the first 18 psukim of chapter 19 once again, this time
noting how often the phrase ANI HASHEM is repeated. Is there a
pattern to this repetition?
Note when it states ANI HASHEM and ANI HASHEM ELOKEICHEM.
Does this also fit into a pattern?
Does this pattern relate in any way to the division of the
DIBROT into 'two halves'?
How does this observation relate to the parallels that you
found between the DIBROT and the mitzvot in chapter 19? [See
questions #1 & #2 above.]
Which mitzvah in Parshat Kedoshim seems to 'ruin' this
pattern? Can you explain why?
5. Review Shmot 20:19-23, noting how these psukim are the first
mitzvot that Bnei Yisrael receive after the Ten Commandments. Can
you found a parallel between these mitzvot and the DIBROT as
well?
Then, continue reading into chapter 21 [Parshat Mishpatim]
and see if this pattern continues. Relate these parallels to
your answers to the above questions. [See also the TSC shiur on
Parshat Mishpatim.]
FOR SHIUR #2 - The Header "KOL ADAT BNEI YISRAEL"
1. In what manner is the header of Parshat Kedoshim (19:1-2)
different than the standard header introducing a parsha of
mitzvot that is usually found in Chumash?
Does Rashi comment on this?
If so, what is his comment? How does it explain the reason
for this difference?
2. Where else in Chumash do we find a parsha of mitzvot that also
includes the header of "KOL ADAT BNEI YISRAEL"?
Does it relate in any way to Parshat Kedoshim?
[If you give up, try Shmot 12:1-3, and 35:1]
Do any of these sources help you better understand the Rashi
referred to above/ 19:2 - "daber...m'lamed sh'nemar b'hakhel..."?
See also Vayikra 8:3-5!
3. What does the word "eydah" mean? What is the Hebrew "shoresh"
of this word?
Can you relate this "shoresh" to the reason why this parsha
was given to the entire "eydah"?
4. In what context do Bnei Yisrael serve as "eydim" should they
fulfill the commandments of KEDOSHIM TIHIYU?
See Seforno on 19:2, and relate his commentary to your
answer?
5. See also Chizkuni on 19:2, and compare his pirush to that of
Rashi on 19:2 [in regard to "daber el kol adat Bnei Yisrael"].
In what way is Chizkuni similar, and in what way is his statement
different than Rashi's? Attempt to explain why.
FOR SHIUR #3 - THE REPETITION OF THE "ARAYOT"
1. Even though the "arayot" were detailed in chapter 18, most all
of them are repeated again in chapter 20. After verifying this
point, attempt to determine in what manner their presentation is
chapter 20 is different. At this point, relate only to the laws
of the "arayot" themselves in 20:10-21 AND to the laws that
'surround' them in 20:1-9 and 20:22-27.
Can you suggest a reason for this repetition of the same set
of laws twice? In your answer, relate as well to the placement
of chapter 19 in between them.
2. Next, carefully review the psukim that surround these "arayot"
(in 20:10-21), i.e. to 20:1-9 and 20:22-27. Attempt to
understand (and explain) the internal 'structure' of chapter 20.
Then, compare this structure to the internal structure in
chapter 18, where we also find psukim that 'surround' the
"arayot", i.e. to 18:1-5 and 18:24-30 that surround 18:6-23.
In what manner is this structure similar to the pattern in
chapter 20? In what manner is it different?
[What specific laws does chapter 20 contain that were not
found in chapter 18? What 'general' statements are found in
both chapters, and what is their importance?]
4. In regard to the structure of chapter 20, what is especially
difficult about its final pasuk (i.e. 20:27)? In your opinion,
why is this pasuk 'out of place' and where in this chapter does
it belong?
5. If you are familiar with 'chiastic structures', see if you can
find one within chapter 20. Use this (and your answer to
question #1) to explain the final pasuk of chapter 20.
Be sure to compare the overall structure of chapter 20 to
that of chapter 18. Attempt to explain the nature of this
parallel.
6. For those of you familiar with the sugya in the Gemara of
"ein onshin ele im keyn mazhrin" [there is no punishment (by Bet
Din) unless first this is a warning], relate this principle to
the above question!
2. SHIUR ON PARASHIOT ACHAREI MOT KEDOSHIM
PARSHAT ACHAREI MOT / KEDOSHIM
Does Sefer Vayikra deal exclusively with laws that relate to the Mishkan? Up until Parshat Acharei Mot that certainly seems to be the case.
However, in the middle of Parshat Acharei Mot, an abrupt change takes place. All of the sudden, towards the end of the Parsha, we find a complete set of laws (see chapter 18 / the "arayot") that appear to be totally unrelated to the Mishkan.
Furthermore, in Parshat Kedoshim, we find yet another set of laws that have almost no connection at all to the Mishkan.
So what keeps Sefer Vayikra together? Should we conclude that it is primarily laws relating to the Mishkan plus a few 'add-ons'? Or, is there some thematic significance in this transition that could lead us to a deeper understanding of what the sefer is all about?
In this week's shiur, we attempt to answer this question by taking a closer look at the transition that takes place in chapter 18.
TWO SECTIONS IN SEFER VAYIKRA
We begin this week's shiur with a quick overview of Sefer Vayikra to help clarify our opening statement.
The following table summarizes Sefer Vayikra according to its primary topics. As you review this table, note how chapter 18 marks the beginning of this transition (from Mishkan related to non-Mishkan related topics):
PART I - THE MISHKAN AS THE PRIMARY TOPIC
CHAPTER TOPIC
1-5 MISHKAN/ korbanot of the individual [ndava and chova]
6-7 MISHKAN/ how the korbanot are offered [by the kohanim]
8-10 MISHKAN/ its dedication ceremony [narrative]
11-15 MISHKAN/ "tumah & tahara" [who can enter...]
16 MISHKAN/ "avoda" of the kohen gadol on Yom Kippur
17 MISHKAN/ no korbanot permitted outside the Mishkan
PART II - MISC. TOPICS
CHAPTER TOPIC
18 GENERAL/ prohibited marriage relationships etc.
19-20 GENERAL/ "kdoshim t'hiyu" [a variety of laws]
21-22 KOHANIM/ special laws regarding the kohanim
23 HOLIDAYS/ focus on the agricultural aspect
24 MISC./ re: Menorah, Shulchan & capital punishment
25 SHMITA/ the seven year shmita & Yovel cycle
26 TOCHACHA/ reward & punishment for keeping the laws
27 VOWS/ "erchin", valuation of pledges
As the above table shows, the first seventeen chapters of Sefer Vayikra form a distinct unit, for that entire section discusses various laws concerning the Mishkan. In contrast to that unit, the remaining ten chapters (18->27) discuss a wide ranges of topics, some Mishkan related; others not. At first glance, it is difficult to find a common theme to this second section. Nonetheless, it is clearly distinct from the first section of the sefer.
To uncover the thematic significance of this division, let's take a closer look at the beginning of chapter 18, i.e. at the very location where this transition begins.
A NEW HEADER
For a start, let's read the opening five psukim of chapter 18, noting how they form a separate 'parshia':
"And God told Moshe, speak to Bnei Yisrael and tell them:
ANI HASHEM ELOKEICHEM - [I am the Lord Your God!]
DO NOT act as the Egyptians did, and do not act as the Canaanites... do not follow their laws. [Instead] KEEP MY LAWS... for ANI HASHEM ELOKEICHEM. Keep My laws and My commandments which man must do and live by keeping them for ANI HASHEM." (see 18:1?5)
Review these psukim once again, noting how they discuss a very general topic, i.e. how Bnei Yisrael should conduct their lives. They must first reject Egyptian and Canaanite culture and follow God's laws instead. Clearly, these psukim form an introduction to the entire set of mitzvot that will follow.
[Not only do they 'set the stage' for the laws of ARAYOT (prohibition of certain marital relationships) that follow in 18:6-23, they also introduce ALL of the mitzvot that follow until the TOCHACHA at the end of the Sefer. To verify this point, compare phrase "chukim & mishpatim" in 26:46 with 18:3-5; compare also them of chapter 26 with 18:24-29!]
We will now show how 18:1-5 serves not only as an introduction to chapter 18, but also to the entire 'second half' of the Sefer Vayikra.
We begin our discussion by paying special attention to a key phrase that is repeated several times in this introduction, and that will appear numerous times again in the second half of the Sefer.
ANI HASHEM
Review 18:1-5 once again, noting the Torah's repeated use of the phrase ANI HASHEM [or alternately ANI HASHEM ELOKEICHEM]. Not only is this phrase mentioned THREE times in these opening psukim, it is also repeated over FIFTY times from this point in Sefer Vayikra until the end of the sefer. Furthermore, this phrase is included in most every pasuk that introduces or summarizes a key topic!
[See, for example, 18:30; 19:2,3,4,10,12,14,16,18,30-32,36-37; 20:24-26; 22:2,3,16,31-33; 23:22,43; 24:22; 25:17,38,55; 26:1-2,13,44-45 & their context (that will keep you busy).]
In contrast, this phrase is found only once in the first half of the Sefer.
[See 11:44?45/ note that even here it is used in relation to the laws of kosher animals, which themselves are only tangentially related to the Mishkan.]
This emphasis upon the phrase of ANI HASHEM may provide us with a clue toward understanding the overall theme of the second half of the sefer.
LIMITATION OR EMANATION
At first glance, it seems rather absurd that when Sefer Vayikra describes the laws of the Mishkan ? the site where God's SHCHINA is present - the phrase ANI HASHEM [lit. I am God] is barely mentioned; yet when it discusses various laws which must be kept OUTSIDE the Mishkan, the phrase is emphasized over and over again! If the phrase ANI HASHEM commands us to remember that we stand before God, should not that message be most emphatic in the Mishkan itself?
One could suggest that the Torah wishes to emphasize precisely the opposite! In other words, the Torah fears that this intense level of "kedusha" caused by God's Presence in the Mishkan may lead to the misconception that God's Presence is LIMITED to the Mishkan!
[We are all too familiar with the consequences of this 'mistaken conclusion', i.e. where one's spiritual behavior is meticulous while visiting God's residence (be it the Mishkan, or a synagogue), in contrast to the more secular nature of his behavior once he leaves its environs. For example, one who behaves 'properly' at shul, but at home or at work acts in any manner that he please.]
This structure of Sefer Vayikra may come to counter this misconception. It emphasizes that the Mishkan does not LIMIT the SHCHINA to its confines, rather, it serves as conduit to allow God's presence to EMANATE from the Mishkan to the entire land. Ideally, man's experience in the Mishkan should leave a profound effect on his way of life outside the Mishkan. As we will soon explain, this concept relates to the very essence of KEDUSHA.
From a thematic perspective, one could apply this explanation to the two halves of Sefer Vayikra. Even though the primary topic of Sefer Vayikra is laws relating to the Mishkan, the second half of the sefer intentionally includes numerous mitzvot that serve as an example of how we TRANSLATE the intense level of SHCHINA found in the Mishkan into the daily walks of life.
In the Mishkan itself, it is clear that 'ANI HASHEM'. Outside its confines, man must be constantly reminded that God's presence remains everywhere.
[This concept of the Mishkan serving to funnels the 'shchinah' from heaven to a fountain-like source on earth from which it can emanate to all mankind is reflected in the n'vuot of Zecharya (see 14:8-9) and Yeshayahu (see 2:1-5).]
A THEMATIC PROGRESSION
To better appreciate the meaning of these two sections, it is helpful to first review our earlier observations regarding Sefer Vayikra as explained in our introductory shiur.
In contrast to the other books of Chumash that are 'narrative based' (i.e. they begin and end with a story), Sefer Vayikra is 'commandment based' (i.e. it contains a collection of various mitzvot which God commanded Moshe and Aharon to teach Bnei Yisrael). Therefore, the progression of parshiot in the sefer is thematic as opposed chronological.
We also explained that the sefer, referred to by Chazal as TORAT KOHANIM, begins as an 'instruction manual' for the Mishkan. Even though we expected that Sefer Vayikra would deal exclusively with Mishkan related commandments, as was the case in the first seventeen chapters, the second half introduces a wide range of mitzvot which must be kept outside the Mikdash for they reflect how God's presence in the Mishkan should affect our behavior in all aspects of life.
This can explain the internal progression of parshiot as well. For example, in chapter 18 we are told how one should not act, while in chapter 19 we are instructed how one SHOULD ACT, i.e. Parshat K'DOSHIM T'HIYU - acting in a sanctified manner in all walks of life.
KEDUSHA
This concept, i.e. SETTING ASIDE one special site (e.g. the Mishkan) where God's Presence is more intense - IN ORDER to bring sanctity to all surrounding areas, can be understand as the most basic concept of KEDUSHA.
For example, we can explain the KEDUSHA of SHABBAT in a very similar manner, i.e. we SET ASIDE one day of the week, sanctifying it with a special level of SHCHINA - IN ORDER to infuse every day of the week with sanctity as we anticipate SHABBAT. [See Ramban on Shmot 12:1 in his explanation of KIDUSH ha'CHODESH!]
One can explain the KEDUSHA on AM YISRAEL in a similar manner, i.e. God SET ASIDE a special nation (see Sefer Breishit), sanctifying it with special mitzvot (see Sefer Shmot) - IN ORDER to deliver God's message of sanctity to all mankind (see Devarim 4:5-8).
In case you didn't catch on yet, the three above examples are taken from the three most basic types of KEDUSHA - MAKOM (place), ZMAN (time), and ADAM (man).
A THEME FOR SEFER VAYIKRA
With this background, we can suggest a common theme for all the mitzvot in the second half of the sefer, as well as their relationship to the first half of the sefer. Note how these final ten chapters of Vayikra can be divided according to these three basic realms of "kedusha" (sanctity or holiness):
1) KEDUSHAT ADAM - man / chapters 18->22
e.g. kedushat Am Yisrael and/or kohanim
2) KEDUSHAT ZMAN - time / chapter 23
e.g. shabbat and "moadim" (holidays)
3) KEDUSHAT MAKOM - place or land / chapters 24-26
e.g. the laws of SHMITA in the land of Israel
However, "kedusha" can also be considered the primary theme of the first half of Sefer Vayikra as well, for the Mishkan itself is also referred to as a MIKDASH. The word "mikdash" evolves from the same shoresh - k.d.sh. [as in "kedusha"], implying the setting aside of something for a special purpose (see Breishit 2:3, 38:21 and Shmot 13:1!) for a divine purpose. The Mikdash is a special sanctuary set aside for the worship of God.
Likewise, in "kedushat adam", Am Yisrael is set aside to serve God; so too the kohanim etc. In "kedushat zman", "shabbat" and the "moadim" are set aside from the other days of the week for a divine purpose. In "kedushat makom", the land of Israel is set aside from all others as God's special land.
Based on this analysis, we can suggest an overall theme for Sefer Vayikra. Recall that at Har Sinai, before receiving the Torah, Bnei Yisrael entered a covenant to accept God's laws in order to become a "mamlechet kohanim v'GOY KADOSH" (see Shmot 19:4-6). Sefer Vayikra explains HOW Bnei Yisrael become a GOY KADOSH, not only by worshiping God in the MISHKAN, but also by keeping the mitzvot of kedushat ADAM, ZMAN, & MAKOM - the constant reminders of ANI HASHEM ELOKEICHEM - in their daily lives.
TORAT KOHANIM
This observation can help us appreciate the name that Chazal use to describe Sefer Vayikra - TORAT KOHANIM [Laws for Priests]. Based on our original analysis this name would appear to be a bit inaccurate, for Sefer Vayikra includes many laws that have nothing to do with Kohanim and/or the Mishkan. However, based on this deeper theme in second half of Sefer Vayikra, the word 'KOHANIM' in the name TORAT KOHANIM may refer not only to the KOHANIM who work in the Mishkan, but also to the entire nation of Israel who serve as a MAMALECHET KOHANIM v'GOY KADOSH - a nation of priests in service of God - working towards bringing God's Name to all mankind.
This recognition of ANI HASHEM, experienced at an intense level when one visits the Mishkan, must be internalized to affect one's conduct, even outside the Mishkan, and in all walks of life.
In our shiur on Parshat Kedoshim, we will explain how this distinction can enhance our understanding of chapter 19 and its connection to the Ten Commandments.
3. FOR FURTHER IYUN
TUMAH OF THE LAND
A. Read 18:24-30, the concluding psukim of chapter 18. Do these psukim simply summarize the chapter or serve as a continuation of the introductory nature of 18:1-5?
Where else do we find a concept of being banished from a land in punishment for sinful behavior? (See Vayikra 18:28/ See also Ramban!! - be careful, it's very "tzioni")
Relate this to the situation in Gan Eden and Vayikra 26:3-13.
Based on your answer, why do you think that the Midrash equates Eretz Yisrael with Gan Eden?
Relate also to Vayikra 18:5, Devarim 30:15-20 and Mishlei 3:18.]
In the above mentioned psukim we also find a concept of "tumah" (18:24-28). In what manner is this concept of TUMAH different that the laws of TUMAH found thus far in Sefer Vayikra?
In what manner is it similar?
B. AVODAT KOHEN GADOL ON YOM KIPPUR
It is interesting to note that on Yom Kippur shacharit we read Vayikra chapter 16, while at mincha we read Vayikra chapter 18. Now the reason why we read chapter 16 is simple, for it details the special AVODAH of the Kohen Gadol on Yom Kippur in the Bet ha'Mikdash. However, why do read specifically chapter 18 for mincha? After the prohibition of "arayot" (the primary topic) contains no obvious connection to Yom Kippur?
Some explain that this custom is simply for convenience; i.e. as we may be too tired to roll the 'sefer' to another location, we simply read a chapter nearby to what we read in the morning. However, based on the above shiur, we can offer a more significant explanation.
As we explained above, chapter 16 constitutes the climax of the first half of Sefer Vayikra for on Yom Kippur, as the "kohen gadol" enters the "kodesh ha'kdoshim" on the "shabbat shabbaton", Am Yisrael ascends to the highest level in all three realms of "kedusha":
1) "kedushat adam" - kohen gadol
2) "kedushat makom" - kodesh k'doshim
3) "kedushat zman" - shabbat shabbaton
However, it is just as important to remind ourselves that these concentrated levels of "kedusha" must be incorporated into daily life. As Yom Kippur draws to its close, or possibly its true climax, we must remind ourselves of this hashkafic message of the second half of Sefer Vayikra. This may be the reason why Chazal saw it appropriate that we read this pivotal chapter (18:1-30) at Mincha time, for Yom Kippur marks not only the culmination of the year which has passed, but also sets us in the proper direction for the new year which is about to begin.
For more articles by Rav Menachem Leibtag, visit his web site, www.tanach.org
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