THE TANACH
STUDY CENTER
[http://www.tanach.org]
In Memory of
Rabbi Abraham Leibtag
***********************
PARSHIOT
TAZRIA/METZORA
Anyone who
understands the opening pasuk of Parshat Acharei Mot immediately realizes that
this entire Parsha belongs in Parshat Shmini! Why then do Parshiot Tazria/Metzora 'interrupt' this logical
sequence?
In case
this sounds a bit complicated, don't worry; we'll begin this week's shiur by
first explaining this question. Then we'll use its answer to help us arrive at
a more comprehensive understanding of the structure and theme of Sefer Vayikra.
INTRODUCTION
Recall that
the first half of Parshat Shmini included the story of tragic death of Aharon's
two sons - Nadav & Avihu (see 10:1-9). Recall as well that Parshat ACHAREI
MOT (several chapters later) opens with God's commandment to Moshe & Aharon
in the aftermath of that event:
"And God
spoke to Moshe and Aharon AFTER THE DEATH of the two sons of Aharon..."
(16:1)
Hence, it
would have been more logical for the Torah to include this commandment in
Parshat Shmini - immediately after the story of their death. [In other words, Vayikra chapter 16
should follow immediately after chapter 10!]
However, we
find instead that chapters 11 thru 15, detailing numerous laws concerning
various types of "tumah" [spiritual uncleanliness], form an
'interruption' to this logical flow.
To explain
why, Part One of our shiur will explore the thematic relationship between these
laws of "tumah" and the story of Nadav & Avinu's death. In Part
Two, we will build an outline that will summarize these laws of
"tumah" that will help us appreciate their detail.
PART ONE - WHAT DID NADAV & AVIHU DO WRONG?
As you are probably aware, there are
numerous opinions concerning what Nadav & Avihu did wrong. The reason for this difference of
opinions is simple; the Torah only tells us WHAT they did, but does not explain
WHY they were punished. Therefore, each commentator looks for a clue either
within that pasuk (see 10:1) or in the 'neighboring' psukim in search of that
reason.
[For example,
the word "aish zarah" in 10:1 implies that Nadav & Avihu may have
sinned by offering the wrong type of fire. Alternately, the 'parshia' that
follows discusses laws that forbid the kohanim to become intoxicated (see
10:8-11), thus implying that they may have been drunk. (See Rashi, Ramban,
Rashbam, Ibn Ezra, Chizkuni, etc.) In fact, each commentary on this pasuk is so
convincing that it is truly hard to choose between them.]
However, in
contrast to that discussion concerning what specifically Nadav & Avihu did
wrong (and why), our shiur will focus instead on the more general connection
between this incident and the overall structure (and theme) of Sefer Vayikra.
FOLLOWING INSTRUCTIONS
Even though
the Torah does not tell us specifically WHY Nadav & Avihu were punished,
the pasuk that describes their sin does provide us with a very general
explanation:
"va'yikrvu
aish zara - ASHER LO TZIVAH otam" - and they offered a 'foreign fire' that
GOD HAD NOT COMMANDED THEM (see 10:1)
However,
finding this phrase "asher lo tzivah otam" should not surprise
us. In relation to the
construction of the Mishkan, we found this phrase repeated numerous times in
our study of Parshiot Vayakhel & Pekudei. [To refresh your memory, just note how "ka'asher tzivah
Hashem et Moshe" [As God has commanded Moshe] concludes just about every
"parshia" in Parshat Pekudei. See not only 35:29; 36:1; & 36:5
but also 39:1,5,7,21,26,29,31,32,42,43 & 40:16,19,21,23,25,27,29,32!]
]
Furthermore,
this phrase first appeared at the very introduction of the Mishkan unit that
began in Parshat Vayakhel:
"And
Moshe said to the entire congregation of Israel [EYDAH] ZEH HA'DAVAR - ASHER
TZIVAH HASHEM - This is what GOD HAS COMMANDED saying..." (see 35:1,4, see
also 35:1)
Finally,
thus far in Sefer Vayikra we have found this same phrase when the Torah
describes the story of the Mishkan's dedication. First of all, in the the seven
day "miluim" ceremony:
"And
Moshe said to the entire EYDAH [gathered at the Ohel Moed/8:3] - ZEH HA'DAVAR -
This is what GOD HAS COMMANDED to do..." (Vayikra 8:4-5, see also 8:9,13,17,21,36.)
And in
Moshe Rabeinu's opening explanation of the special korbanot that were to be
offered on Yom ha'Shmini:
"And
Moshe said: ZEH HA'DAVAR - THIS is what GOD HAS COMMANDED that you do [in
order] that His KAVOD [Glory] can appear upon you [once again]..." (9:6,
see also 9:1-5)
Carefully
note how Moshe declares this statement in front of the entire "eydah"
[congregation] that has gathered to watch this ceremony. [See 9:5! Note also in
9:3-4 that Moshe explains to the people that these korbanot will 'bring back'
the "shchinah".]
In fact,
when you review chapter 9, note how the Torah concludes each stage of this
special ceremony with this same phrase. [See 9:5,6,7,10,21.]
Therefore,
when the Torah uses a very similar phrase to describe the sin of Nadav &
Avihu on that day - "va'yikrvu aish zara - ASHER LO TZIVAH otam" (see
10:1), we should expect to find a thematic connection between that sin and this
phrase.
To find
that connection, we must consider the reason why the Torah uses this phrase so
often in its details of the Mishkan's construction.
EMPHASIZING A
CRITICAL POINT
Recall that
Nadav & Avihu's sin took place on the 'eighth day'. Earlier on that day (as the ceremony
was about to begin) Moshe had gathered the entire nation to explain the PRECISE
details of how the korbanot would be offered on that day. [Note again, the key phrase: "zeh
ha'davar asher tzivah Hashem..."/ see 9:4-6.] In fact, Moshe made two very similar remarks before the
entire nation before the Mishkan's original construction (Shmot 35:1,4), and
before the seven day MILUIM ceremony (see Vayikra 8:1).
Why must
Moshe, prior to offering these special korbanot, first explain the details of
these procedures to the entire congregation who have gathered to watch?
The Torah
appears to be sending a very strong message in regard to the Mishkan. God
demands that man must act precisely in accordance to His command - without
changing even a minute detail.
NADAV & AVIHU's PUNISHMENT
With this
background, we can better understand why Nadav & Avihu are punished. On the day of its public dedication -
on Yom ha'Shmini - they decide (on their own) to offer KTORET. Note the Torah's
description of their sin:
"And
Nadav & Avi each took their firepan, put in it fire and added KTORET, and
they brought an alien fire in front of God which He HAD NOT COMMANDED THEM
['asher lo tzivah']"
Their fire
is considered "aish zarah" [alien] simply because God 'did not
command them' to offer it. [Note the special emphasis upon the word
"lo" according to the "taamei mikra" (cantillation). See
also commentary of Chizkuni on 10:1.
Nadav &
Avihu may have had the purest intentions, but they made one critical mistake -
they did not act according to the precise protocol that God had prescribed for
that day. Considering that the entire EYDAH gathered at the Ohel Moed recognize
that Nadav & Avihu have strayed from protocol, they must be punished; for
the lesson of that day was exactly this point - that in the Mishkan man must
meticulously follow every detail of God's command.
[Note, this
interpretation does not negate any of the other opinions which suggest that
Nadav & Avihu had done something else wrong [such as drinking or disrespect
of Moshe, etc.]. It simply allows us to understand the severity their
punishment EVEN if they had done nothing 'wrong' at all (other than doing
something that God had not commanded). See also commentary of Rashbam on 10:1
in this regard.]
From a
thematic perspective, their punishment under these circumstances is quite
understandable. Recall the theological dilemma created by a MISHKAN - a
physical representation (or symbol) of a transcendental God. Once a physical
object is used to represent God, the danger exists that man may treat that
object [and then possibly another object] as a god itself. On the other hand,
without a physical representation of any sort, it becomes difficult for man to
develop any sort of relationship with God. Therefore, God allows a Mishkan - a
symbol of His Presence - but at the same time, He must emphasize that He can
only be worshiped according to the precise manner "as God had commanded
Moshe".
[See also
Devarim 4:9-24 for the Torah's discussion of a similar fear that man may choose
his own object to represent God [a "tavnit..." / compare Shmot 25:8-9
"v'akmal".]
THE PROBLEM OF 'GOOD INTENTIONS'
This
specific problem of 'following God's command' in relation to the Mishkan takes
on extra meaning on Yom ha'Shmini.
Recall our
explanation of Aharon's sincere intentions at the incident of "chet
ha'egel", i.e. he wanted to provide Bnei Yisrael with a physical symbol of
God, which they could worship. [See previous shiur on Ki-tisa.] Despite
Aharon's good intentions, his actions led to a disaster. The sin of "chet
ha'egel" caused KAVOD HASHEM [God's Glory (="shchina"]), which
had appeared to Bnei Yisrael at Har Sinai, to be taken away (see Shmot 33:1-7).
Due to
Moshe's intervention, God finally allowed His SHCHINA to return to the MISHKAN
that Bnei Yisrael had built. But when Nadav & Avihu make a mistake (similar
to Aharon's sin at chet ha'egel) on the very day of the Mishkan's dedication,
they must be punished immediately.
[Not only
can this explain why they are so severely punished, it may also help us
understand their father's reaction of: "va'YIDOM Aharon" [and Aharon
stood silent] (see 10:3).]
Finally,
this interpretation can help us understand Moshe's statement to Aharon:
"This is what God had spoken -B'KROVEI E'KADESH..." (see 10:3).
Recall the parallel that we have discussed many times between Har Sinai and the
Mishkan. At Har Sinai, Bnei Yisrael AND the Kohanim were forewarned:
"And
God told Moshe: Go down and WARN the people that they must not break through
[the barrier surrounding] Har Sinai, lest they gaze at Hashem and perish. The
KOHANIM also, who COME NEAR
HASHEM, must sanctify themselves ("yitkadashu" - compare
"b'krovei akadesh"/10:3), lest God punish them." (Shmot 19:21)
As this
inaugural ceremony parallels the events of Har Sinai, God's original warning
concerning approaching Har Sinai, even for the KOHANIM, now applies to the
Mishkan as well. Therefore, extra caution is necessary, no matter how good
one's intentions may be.
[See similar explanation by Chizkuni on 10:3!]
BACK TO SEFER VAYIKRA
Now we can
return to our original question. In Sefer Vayikra, the story of the sin of
Nadav & Avihu (chapter 10) introduces an entire set of laws that discuss
improper entry into the Mishkan (chapters 11->15). Then, immediately after
this tragic event, the Sefer discusses the various laws of "tumah
v'tahara", which regulate who is permitted and who is forbidden to enter
the Mishkan. Only after the completion of this section discussing who can enter
the Mishkan, does Sefer Vayikra return (in chapter 16) to God's command to
Aharon concerning how he himself can properly enter the holiest sanctum of the
Mikdash (on Yom Kippur).
In Part
Two, we discuss the content of this special unit of mitzvot from chapter
11->15.
PART II - WHO CAN ENTER THE MISHKAN / TUMAH
& TAHARA
INTRODUCTION
We often
find ourselves lost in the maze of complicated laws concerning
"tumah" and "tahara" which the Torah details in Parshiot
TAZRIA & METZORA. Even though it is not easy to understand the reasoning
for these laws, the internal structure of these Parshiot is quite easy to follow.
In Part II,
we outline the flow of parshiot from Parshat Shmini through Metzora and attempt
to explain why they are located specifically in this section of Sefer Vayikra.
THE UNIT
As the
following table shows, each of these five chapters deals with a topic related
in one form or manner to "tumah" (spiritual uncleanliness).
CHAPTER "TUMAH" CAUSED BY:
======= ===============
11 eating
or touching dead animals
12 the
birth of a child
13 a
"tzaraat" on a person's skin or garment
14 a
"tzaraat" in a house
15 various
emissions from the human body
Not only do
these parshiot discuss how one contracts these various types of TUMAH, they
also explain how one can cleanse himself from these TUMOT, i.e. how he becomes
TAHOR. For the simplest type of TUMAH, one need only wash his clothing and wait
until sundown (see 11:27-28,32,40). For more severe types of TUMAH, to become
TAHOR one must first wait seven days and then bring a set of special korbanot.
This entire
unit follows a very logical progression. It begins with the least severe type
of TUMAH, known as "tumah erev" - one day TUMAH (lit. until the
evening), and then continues with the more severe type of TUMAH, known as
"tumah shiva", seven day TUMAH. Within each category, the Torah first
explains how one contracts each type of TUMAH, then it explains the how he
becomes TAHOR from it.
The
following OUTLINE summarizes this structure. Note how each section of the
outline concludes with a pasuk that begins with "zot torat...":
VAYIKRA
- CHAPTERS 11 -> 15
===========================
I. ONE DAY
TUMAH - 11:1-47 / "v'tamey ad ha'erev"
[known as "tumat erev" (or
"tumah kala")]
Person is
TAMEY until nightfall/ see 11:24,25,27,31,32,39] because he ate, touched, or
carried the dead carcass of:
A.
(11:1-28) forbidden animals and fowl
B. (29-38)
one of the eight "shrutzim" (swarming creatures)
C. (39-40)
permitted animals that died without "shchita"
D. (41-43)
other creeping or swarming creatures.
TAHARA for the
above - washing one's clothes/ 11:28,32,40]
FINALE
psukim (11:44-47)
...ZOT TORAT
HA'BHAYMA etc.
----
II. SEVEN DAY
TUMAH - 12:1-15:33 ("tumah
chamurah")
A. TUMAT
YOLEDET - a mother who gave birth (12:1-8)
1.
for a boy : 7+33=40
2.
for a girl : 14+66=80
TAHARA
- korban chatat & olah
...ZOT TORAT HA'YOLEDET etc.
B. TZARAAT
HA'ADAM
TUMAH
/ based on inspection by the kohen
1.
on one's body / 13:1-46
2.
on one's "beged" (garment) /13:47-59
TAHARA
/ 14:1-32
1.
special sprinkling, then count 7 days
2.
special korban on eighth day
...ZOT TORAT ASHER BO NEGA TZARAAT etc.
C. TZARAAT
HA'BAYIT / 14:33-53
TUMAH
/ based on inspection by kohen
1.
the stones of the house itself (14:33-45)
2.
secondary "tumah" (14:46-47) for one who:
a.
enters the house
b.
sleeps in the house
c.
eats in the house
TAHARA
- a special sprinkling on the house (14:48-53)
summary psukim for all types of TZARAAT
(14:54-57)
...ZOT
HA'TORAH L'CHOL NEGA HA'TZRAAT... ZOT TORAT HA'TZARAAT.
D.
EMISSIONS FROM THE BODY (chapter 15)
1.
MALE - TUMAT ZAV - an abnormal emission of "zera"
a.
he himself (15:1-4) - 7 days
b.
secondary "tumah" / 1 day (15:5-12)
for
one who either touches what the ZAV is sitting on, or sits on an item that the
ZAV sits, and other misc. cases.
TAHARA (15:13-15)
waiting 7 days, then washing with
"mayim chayim"
on 8th day a special korban
2.
MALE - TUMAT KERI - a normal emission (15:16-18)
one
day "tumah" (until evening)
requires
washing clothing.
3.
FEMALE - TUMAT NIDA - a normal flow (15:19-24)
a.
she herself - seven days
b.
secondary "tumah" - one day
for
person or items that she touches
4.
FEMALE - TUMAT ZAVA - an abnormal flow (15:25-30)
a.
she herself and what she sits on - 7 days
b.
secondary "tumah" for someone who touches her or something which she
is sitting on.
TAHARA
-
waiting
seven days...
on
8th day a special korban
A
FINALE and summary psukim (15:31-33)
...ZOT TORAT HA'ZAV etc.
================================
ABOUT THE OUTLINE
I recommend
that you review this outline as you study the Parsha. Note that even though the
details are very complicated, the overall structure is actually quite simple.
Note also
how the Torah summarizes each section with a phrase beginning with ZOT TORAT...
- this is the procedure (or ritual) for... [See the previous shiur on Parshat
Tzav/Parah in which we discussed the meaning of the word TORAH in Sefer
Vayikra.] The repetition of key
phrases such as these is often helpful towards identifying the internal
structure of parshiot in Chumash.
Our
division of the outline into TWO sections, ONE-DAY tumah and SEVEN-DAY tumah
may at first appear to be a bit misleading for we also find many cases of one
day tumah in the second section. However, the cases of one-day TUMAH in the
second section are quite different for they are CAUSED by a person who had
first become TAMEY for seven days. Therefore, we have defined them as
'secondary' TUMAH in that section.
[TUMAT KERI
(15:16-18) may be another exception since it is an independent one-day TUMAH,
however it could be considered a sub-category within the overall framework of
TUMAT ZAV.]
[See also further iyun
section for a discussion why the one-day TUMAH section includes KASHRUT laws.]
WHY THE INTERRUPTION?
Now that we
have established that chapters 11->15 form a distinct unit, which discusses
the laws of TUMAH & TAHARA; we can return to our original question - Why
does this unit interrupt the natural flow from Parshat Shmini (chapter 10) to
Parshat Acharei Mot (chapter 16)?
The
concluding psukim of this unit can provide us with a possible explanation.
As we have
noted in our outline, this entire unit contains an important FINALE pasuk:
"V'HIZARTEM
ET BNEI YISRAEL M'TUMATAM... And you shall put Bnei Yisrael on guard [JPS - see
further iyun regarding translation of "vhizartem"] against their
TUMAH, LEST THEY DIE through their TUMAH by defiling My MISHKAN which is among
them." (see 15:31)
This pasuk
connects the laws of TUMAH & TAHARA to the laws of the Mishkan. Bnei
Yisrael must be careful that should they become TAMEY, they must not ENTER the
Mishkan. In fact, the primary
consequence for one who has become TAMEY is the prohibition that he cannot
enter the MIKDASH complex. There is no prohibition against becoming TAMEY,
rather only a prohibition against entering the Mishkan should he be TAMEY.
Hence, the
entire TAHARA process as well is only necessary for one who wishes to enter the
Mishkan. If there is no Mishkan, one can remain TAMEY his entire life with no
other consequence (see further iyun section).
With this
background, we can suggest a common theme for the first 16 chapters of Sefer
Vayikra - the ability of Bnei Yisrael to enter the Mishkan, to come closer to
God.
Let's
explain:
The first
section of Sefer Vayikra, chapters 1->7, explains HOW and WHEN the
individual can bring a korban and HOW they are offered by the kohen. The next
section, chapters 8->10, records the special Mishkan dedication ceremony,
which prepared Bnei Yisrael and the Kohanim for using and working in the
Mishkan. As this ceremony concluded with the death of Nadav & Avihu for
improper entry into the Mishkan (when offering the "ktoret zara"),
Sefer Vayikra continues with an entire set of commandments concerning TUMAH
& TAHARA, chapters 11->15, which regulate who can and cannot ENTER THE
MISHKAN. This unit ends with laws
of Yom Kippur, which describe the procedure of how the "kohen gadol"
(high priest) can enter the most sacred domain of the Mishkan - the Kodesh
K'doshim.
Even though
these laws of TUMAH & TAHARA may have been given to Moshe at an earlier or
later time, once again, we find that Sefer Vayikra prefers thematic continuity
over chronological order (see shiur on Parshat Tzav). First, the Sefer
discusses who cannot enter the Mishkan. Then it explains who can enter its most
sacred domain.
ZEHIRUT - BEING CAREFUL
Up until
this point, we have discussed the technical aspects of the structure of this
unit in Parshiot Shmini, Tazria & Metzora. Is there any significance to these laws of TUMAH &
TAHARA today as well?
The
simplest explanation is based on our parallel between the Mishkan and Har
Sinai. Just as Bnei Yisrael's encounter with God at Har Sinai required special
preparation, so too man's encounter with God in the Mishkan. It would not be
proper for man just to 'hop on in' whenever he feels like entering the Mishkan.
Instead, each time an individual plans to offer a korban or enter the Mishkan
for any other reason, he must prepare himself by making sure not to come in contact
with anything which would make him TAMEY.
Should for any reason he become TAMEY, he must wash his clothes and wait
until the next day. Should he himself contract a major type of TUMAH such as
TZARAAT or ZAV, then he must wait at least seven days and undergo a special
ritual which will make him TAHOR.
All of
these complicated laws cause the man who wishes to visit the Mishkan to be very
careful and constantly aware of everything he touches, or carries, etc. during
the entire week prior to his visit, thus enhancing his spiritual readiness for
entering the Mishkan.
Today, even
without a Mishkan, man must still make every effort to find God's Presence,
even though it is hidden. Therefore, man's state of constant awareness and
caution concerning everything that he says and does remains a primary means by
which man can come closer to God, even though no Bet Ha'Mikdash exists.
An
important though to keep in mind as we prepare ourselves during the seven weeks
of Sefirat ha'Omer in preparation for our commemoration of Ma'amad Har Sinai on
Shavuot.
shabbat
shalom
menachem
========================
FOR FURTHER
IYUN
A. In relation
to the translation of the word "v'hizartem et Bnei Yisrael..."
(15:31), see Ibn Ezra. He explains that the word does not stem from
"azhara"=warning, but rather from the word "nazir", to
separate oneself ["zarut"]. Then "nun" simply falls which
is noted by the dagesh in the "zayin". See Ibn Ezra inside!
B. Since this
section of chapters 11->15 discuss various laws of TUMAH & TAHARA, one
would expect it to include the laws of TUMAT MEYT (caused by touching a dead
person). Instead, the Torah records these laws in Parshat Chukat, Bamidbar chapter 19. It appears as
though that parsha was 'spliced' from this unit and 'transferred' to Sefer
Bamidbar. This parsha is one of many parshiot in Sefer Bamidbar which would
appear to 'belong' in Sefer Vayikra instead. Iy"h, we will explain the
reason for this in our shiurim on Sefer Bamidbar - "v'akmal".
C. At first
glance, the section in our unit which discusses 'one-day' TUMAH (chapter 11)
appears to be discussing "kashrut" (dietary laws) more than TUMAH,
for it details which animals are permitted or forbidden to be eaten. However,
the dietary laws which are mentioned here because one becomes TAMEY should he
eat the meat of an animal which is TAMEY.
To prove
this, simply compare this parsha to the dietary laws in Parshat Re'ay (see
Dvarim 14:1-21). There we find only dietary laws and not laws of TUMAH &
TAHARA. Therefore, laws such as "basar v'chalav" are mentioned in
that parsha, while the laws of TUMAH are not!
D. These laws
which discuss who can and cannot enter the Mikdash are sometimes referred to as
HILCHOT BIYAT MIKDASH (see Rambam Sefer Avodah). Obviously, these laws apply only
when a Mikdash exists, as there is no other consequence of 'becoming tamey'
other than limited entry to areas containing shchinah.
Nonetheless,
there are several circumstances when it is still necessary to know these laws.
For example, entering HAR HA'BAYIT even when there is not Mikdash requires that
one not be TAMEY. These laws also relate to eating TRUMOT & MAASROT.
E. See
11:44-45
"...v'hitkadishtem,
v'yehiytem KDOSHIM, ki KADOSH ani"
v'lo
t'TAMU et nafshoteichem...."
"ki ani Hashem ha'maale
etchem m'eretz mitzrayim,
l'hiyot
l'chem l'Elokim, v'heyitem KDOSHIM ..."
"...
l'havdil bein ha'tamey u'bein ha'tahor..."
This finale
of the section explaining 'one-day' TUMAH connects the theme of Sefer Shmot,
that Hashem took us out Egypt in order that we become His nation, to the laws
of "tumah & tahara". To become God's nation, we must be like Him.
Just as He is "kadosh" (set aside, different), we must also be
"kadosh".
Man's
spirituality begins with his recognition that he is different than animal.
Although man and animal are similar in many ways, man must realize that he was
set aside by God for a higher purpose. God blessed man with special qualities
in order that he fulfill that purpose. [See Rambam in Moreh Nvuchim I.1
regarding the definition of tzelem elokim. It is not by coincidence that the
Rambam begins Moreh Nvuchim with this concept.]
These laws
of "tumat ochlim" teach Am Yisrael that they must differentiate
between man and animal, and between different types of animals. By doing so,
man will learn to differentiate between divine and mundane, between "tamey
& tahor", and finally between good and bad, right and wrong etc.
D. In previous
shiurim, we explained how the cycles of seven found in Chumash relate to our
need to recognize the hand of God behind nature. Why do you think that we also
find cycles of seven in the laws of TZARAAT, ZAV, and ZAVA that appear to be
the exact opposite, that is abnormalities in nature?