THE TANACH STUDY CENTER
In Memory of Rabbi Abraham Leibtag
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.
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.
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
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.
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.
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.
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.
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.
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?