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Why Here? Why Now?

By: SFW Students & Alumna
Adena Muskin (08)

In the middle of this week’s parsha, we witness an abrupt change in the flow of Sefer Vayikra with virtually no transition. Although the first 17 perakim of the sefer deal almost exclusively with mitzvot pertaining to the Mishkan, perek 18 suddenly begins to describe the arayot (forbidden relationships) and other mitzvot, mostly ethical, which contain no mention of the Mishkan. It is even more striking that this phenomenon takes place for the entire second half of the Sefer. Furthermore, this change takes place after the commandments regarding the kohen gadol’s avodah on Yom Kippur in perek 16. What is Parshat Acharei Mot all about?

Rav Menachem Leibtag and Rav Avraham Walfish both explain the structure of Parshat Acharei Mot as a key turning point for the entire Sefer. The three perakim in the parsha each discuss a very different topic and together serve as a transition between the two main parts of the Sefer. Parshat Acharei Mot is itself the transition of Sefer Vayikra. It serves as a summary of the first half and to demonstrate how those mitzvot are to be widened and spiritualized, becoming the basis to express kedusha in one’s daily life.

Perek 16 details the avoda of the kohen gadol on Yom Kippur. This perek continues the theme of the Sefer. After defining the limits of the kohen and specifying where he may enter, the Torah next describes the innermost chambers into which he may penetrate. The kohen serves as intermediary between the nation and their God. This is demonstrated most clearly in the avodat Yom HaKippurim. The kohen gadol is the one to perform the avodah on behalf of the entire nation, and thereby achieve forgiveness (kapara) and purity (tahara) for the Jewish People as a whole. Once the kohen extends the kedusha of the Mishkan to the people, it becomes their responsibility to recognize the Mikdash as the seat of kedusha and to then bring a part of that kedusha into their homes.

This explains why perek 17 commands that no korbanot be offered outside the Mishkan and that all meat eaten in the Midbar must first be brought as a korban. Perek 17 serves as the main transition into the latter part of Sefer Vayikra. It returns to the subject of the korbanot, but from a much different angle than the beginning of the Sefer. In contrast to the first 7 perakim, which also deal with korbanot, perek 17 does not instruct Bnei Yisrael how to offer a korban. Instead, it instructs the Jewish People how to bring the kedusha into their homes. This effectively connects the first half of the Sefer, the Mishkan, to the second half, the nation as an “Am Kadosh L’Hashem.” The two are intricately connected, for the Mishkan serves as a vehicle to spread kedusha throughout the Jewish People and, eventually, throughout the world. However, that kedusha must first be brought out of the Mishkan itself and into the machane (camp).

Perek 18 continues that idea by defining a machane kadosh – a machane with no immoral relationships. This perek, which details the prohibited marital relationships, is in a way an introduction to the next part of the Sefer. This is proven by the fact that the punishments for the arayot are not listed for another two perakim. The Ramban, in his introduction to Sefer Vayikra explains that the Torah first prohibits the arayot and then proceeds to the tochacha (rebuke) because the impurity of the arayot leads to the removal of the Shchina and galut. The Ramban basis this explanation on pesukim 18:24-30, for there the Jewish People are strictly warned not to defile themselves in Eretz Yisrael, else they will be thrown out of the land (just as the Canaanim are about to be thrown out). Thus, Perek 18 broadens the concept of kedusha by widening and spiritualizing the laws of tuma and tahara, extending them far beyond the Mikdash.

It is interesting to note that a key phrase throughout the second half of the sefer is "Ani Hashem Elokeichem." This phrase appears 3 times in the opening pesukim of perek 18, and more than 50 times in the rest of the Sefer, while appearing only once in the first 17 perakim (Vayikra 11:44-45). This is to warn against allowing the Mishkan to become the only place of kedusha. It is the center, and therefore does not need the added reminder of holiness that Hashem is our God. The Mishkan itself is a sufficient reminder. The machane, however, needs the reminder. God explains in no uncertain terms that we are His people and we must therefore behave in a way befitting that status. This is also why the opening usage of this phrase also differentiates between the Jewish People and their neighbors. We must be a more kadosh nation in order to be God’s Chosen People. In order to accomplish that we must separate ourselves, in a way, from the other nations of the world. As the Torah explains:

"Speak to the children of Israel, and say to them: I am the Lord your God. After the doings of the land of Egypt, wherein you dwelt, you shall not do; and after the doings of the land of Canaan, where I shall bring you, you shall not do; nor shall you walk in their statutes. My ordinances you shall do, and My statutes you shall keep, to walk therein: I am the Lord your God. You shall therefore keep My statutes, and My ordinances, which if a man do, he shall live by them: I am the Lord.” (Vayikra 18:2-5)