Midreshet Lindenbaum

Rav Menachem Leibtag

SEFER VAYIKRA - INTRODUCTION

Is Sefer Vayikra boring? It certainly appears to be, especially the first half of the Sefer (until we arrive at Parshat Kedoshim). In the following shiurim, we will try to show how Sefer Vayikra can actually be quite exciting. As usual, our approach will entail examining the Sefer's structure and themes, in an attempt to uncover its deeper meaning.

WHAT MAKES SEFER VAYIKRA UNIQUE

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.
In general, when we study Chumash, we encounter two basic types of 'parshiot' [passages]. They can either be:
1) NARRATIVE - 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 (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.
In our study, we will show how Sefer Vayikra is radically different, as it contains primarily MITZVOT and very little narrative. Instead of simply continuing the narrative of Sefer Shmot, Sefer Vayikra presents primarily a collection of passages detailing numerous laws. Consequently, it is only logical to assume that these passages will progress in TOPICAL (or thematic) order. [This would also explain why it may be likely to find a situation in Sefer Vayikra where the laws may not be presented according to the chronological sequence of when they were first given.]

For this reason, Chazal refer to Sefer Vayikra as "Torat Kohanim" (the laws for those who officiate in the Mikdash, see first Ramban on Vayikra).
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', noting the theme of each 'unit', and then 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 sefer abruptly switch topics in the middle of Acharei Mot, from the Mishkan to "arayot" [see chapter 18]?
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" [leaving the land fallow every seven years]?
In the shiurim to follow, we will attempt to answer these questions.
In closing, one general remark concerning the relationship between Sefer Vayikra and our study of Chumash thus far. 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. Unfortunately, the events at "chet ha'egel" created a predicament that questioned the very possibility if this special relationship could continue. After God declared his attributes of mercy, Bnei Yisrael undertook their collective effort to construct of the Mishkan. The return of God's "shechina" to Mishkan at the conclusion of Sefer Shmot indicated that this relationship could indeed be maintained.
It is at this point where Sefer Vayikra begins. Now that the SHECHINA has returned, Bnei Yisrael can continue on their journey towards Eretz Canaan (as will be discussed in Sefer Bamidbar). However, before they embark on that journey, they must receive an additional set of mitzvot that will not only guide how to use the Mishkan, but will also facilitate their becoming God's special nation - 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 Parshat Vayikra itself and the manner by which it presents the laws of various "korbanot". Till then,

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.

For more articles by Rav Menachem Leibtag, visit his web site, www.tanach.org

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For more articles by Rav Menachem Leibtag, visit his web site, www.tanach.org

Missed a Parsha? Visit our Parsha Archives