Difference between revisions of "Consecration Ceremony – Command and Implementation/2"
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<p>Despite the differences between the two chapters, the ceremony was fulfilled precisely as mandated. All discrepancies between the accounts stem only from technical issues, such as the differing context of each unit or natural differences in formulation when conveying a command as opposed to describing an event.</p> | <p>Despite the differences between the two chapters, the ceremony was fulfilled precisely as mandated. All discrepancies between the accounts stem only from technical issues, such as the differing context of each unit or natural differences in formulation when conveying a command as opposed to describing an event.</p> | ||
<mekorot><multilink><a href="MalbimVayikra8-2" data-aht="source">Malbim</a><a href="MalbimVayikra8-2" data-aht="source">Vayikra 8:2</a><a href="MalbimVayikra8-10" data-aht="source">Vayikra 8:10</a><a href="MalbimVayikra8-30" data-aht="source">Vayikra 8:30</a><a href="MalbimVayikra8-35" data-aht="source">Vayikra 8:35</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink>,<fn>This is how Malbim explains most of the differences.  He, does, though allow for the possibility that according to those who posit that the command was given before the Sin of the Calf, that the role of the <i>Chattat</i> in the ceremony changed, playing a role in actual atonement and not just serving to initiate the general <i>Chattat</i> sacrifical procedures.</fn> <multilink><a href="RDavidZviHoffmannVayikra8-2-3" data-aht="source">R. D"Z Hoffmann</a><a href="RDavidZviHoffmannVayikra8-2-3" data-aht="source">Vayikra 8:2-3</a><a href="RDavidZviHoffmannVayikra8-7-9" data-aht="source">Vayikra 8:7-9</a><a href="RDavidZviHoffmannVayikra8-10-12" data-aht="source">Vayikra 8:10-12</a><a href="RDavidZviHoffmannVayikra8-23-24" data-aht="source">Vayikra 8:23-24</a><a href="RDavidZviHoffmannVayikra8-30" data-aht="source">Vayikra 8:30</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink><fn>As Ramban combines this approach with the next one, much of the position developed below relies on his commentary.</fn></mekorot> | <mekorot><multilink><a href="MalbimVayikra8-2" data-aht="source">Malbim</a><a href="MalbimVayikra8-2" data-aht="source">Vayikra 8:2</a><a href="MalbimVayikra8-10" data-aht="source">Vayikra 8:10</a><a href="MalbimVayikra8-30" data-aht="source">Vayikra 8:30</a><a href="MalbimVayikra8-35" data-aht="source">Vayikra 8:35</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink>,<fn>This is how Malbim explains most of the differences.  He, does, though allow for the possibility that according to those who posit that the command was given before the Sin of the Calf, that the role of the <i>Chattat</i> in the ceremony changed, playing a role in actual atonement and not just serving to initiate the general <i>Chattat</i> sacrifical procedures.</fn> <multilink><a href="RDavidZviHoffmannVayikra8-2-3" data-aht="source">R. D"Z Hoffmann</a><a href="RDavidZviHoffmannVayikra8-2-3" data-aht="source">Vayikra 8:2-3</a><a href="RDavidZviHoffmannVayikra8-7-9" data-aht="source">Vayikra 8:7-9</a><a href="RDavidZviHoffmannVayikra8-10-12" data-aht="source">Vayikra 8:10-12</a><a href="RDavidZviHoffmannVayikra8-23-24" data-aht="source">Vayikra 8:23-24</a><a href="RDavidZviHoffmannVayikra8-30" data-aht="source">Vayikra 8:30</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink><fn>As Ramban combines this approach with the next one, much of the position developed below relies on his commentary.</fn></mekorot> | ||
− | <point><b>Context</b> – The commands regarding the Days of Consecration in Parashat Tetzaveh follow the directives regarding the priestly garments, while the description of the fulfillment in Vayikra 8 follows the laws of sacrifices | + | <point><b>Context</b> – The commands regarding the Days of Consecration in Parashat Tetzaveh follow the directives regarding the priestly garments, while the description of the fulfillment in Vayikra 8 follows the laws of sacrifices.</point> |
<point><b>Order of objects brought</b> – It is possible that in Sefer Shemot the objects are listed in order of importance, and not how they were practically meant to be brought.  Since the sacrifices are the key component in the inauguration of the Mishkan, they are mentioned first.<fn>R. Hoffman alternatively explains that since in Sefer Shemot the previous chapters focused on the clothing of the priests, there was no need to open the discussion of the Days of Consecration by mandating their being brought. Instead the verses highlight the new objects that now needed to be prepared, i.e. the various sacrifices.</fn> In Vayikra, in contrast, the order is practical; the objects are  listed according to the order in which they were to be used during the ceremony.<fn>See Malbim similarly, "כי שם הקדים התכלית שהיא העולה במחשבה תחילה ופה במעשה קיי"ל דאין מעבירים על המצוות, והכין אהרון ובניו ובגדים ושמן שהם נמשחו ראשונה ואחריו הקרבנות שהי' אחר משיחה".</fn>  Since the clothing and anointing of Aharon precede the offering of sacrifices, the priests, clothing, and oil are mentioned first.<fn>One might compare this to the making of the vessels of the Mishkan; the order of the vessels there, too, differs in the command and its fulfillment.  While in the command the objects are listed in accord with their importance (beginning with the Ark and ending with the physical structure of the Tabernacle), in the fulfillment they are listed in the order in which they were crafted, an order based on practical concerns. [The structure is built first since the vessels could not be built until there was a Tabernacle in which to house them.]</fn></point> | <point><b>Order of objects brought</b> – It is possible that in Sefer Shemot the objects are listed in order of importance, and not how they were practically meant to be brought.  Since the sacrifices are the key component in the inauguration of the Mishkan, they are mentioned first.<fn>R. Hoffman alternatively explains that since in Sefer Shemot the previous chapters focused on the clothing of the priests, there was no need to open the discussion of the Days of Consecration by mandating their being brought. Instead the verses highlight the new objects that now needed to be prepared, i.e. the various sacrifices.</fn> In Vayikra, in contrast, the order is practical; the objects are  listed according to the order in which they were to be used during the ceremony.<fn>See Malbim similarly, "כי שם הקדים התכלית שהיא העולה במחשבה תחילה ופה במעשה קיי"ל דאין מעבירים על המצוות, והכין אהרון ובניו ובגדים ושמן שהם נמשחו ראשונה ואחריו הקרבנות שהי' אחר משיחה".</fn>  Since the clothing and anointing of Aharon precede the offering of sacrifices, the priests, clothing, and oil are mentioned first.<fn>One might compare this to the making of the vessels of the Mishkan; the order of the vessels there, too, differs in the command and its fulfillment.  While in the command the objects are listed in accord with their importance (beginning with the Ark and ending with the physical structure of the Tabernacle), in the fulfillment they are listed in the order in which they were crafted, an order based on practical concerns. [The structure is built first since the vessels could not be built until there was a Tabernacle in which to house them.]</fn></point> | ||
<point><b>Aharon and sons</b> – Aharon and his sons are grouped together more often in the command than in the description of the fulfillment, only for the sake of brevity, not because the rites relating to them were supposed to be combined.<fn>This, though, would not explain why the dressing of Aharon in his belt (אבנט) is mentioned only together with his sons.  Once the rest of the discussion of his clothing was distinguished from that of the sons, it would not have made any difference if the אבנט was discussed there as well.</fn></point> | <point><b>Aharon and sons</b> – Aharon and his sons are grouped together more often in the command than in the description of the fulfillment, only for the sake of brevity, not because the rites relating to them were supposed to be combined.<fn>This, though, would not explain why the dressing of Aharon in his belt (אבנט) is mentioned only together with his sons.  Once the rest of the discussion of his clothing was distinguished from that of the sons, it would not have made any difference if the אבנט was discussed there as well.</fn></point> |
Version as of 04:23, 29 March 2019
Consecration Ceremony – Command and Implementation
Exegetical Approaches
Overview
The differences between the accounts of the command regarding the Days of Consecration and its implementation have been understood in varying ways. R. D"Z Hoffmann suggests that, despite the differences in the description, in practice, the ceremony was performed as mandated. According to him, most of the discrepancies are not fundamental, but instead stem from technical factors related to the individual context of each unit, or differing modes of expression used when conveying a command rather than describing an event.
In contrast, R"N Helfgot, building on the Sifra, Targum, and Ramban, suggests that the discrepancies reflect a change in plans in the implementation of the ceremony resulting from the Sin of the Golden Calf and its aftermath. Due to the sin, the nature of the ceremony changed from one in which inauguration of the sacrificial service was primary to one in which attaining atonement took precedence. Finally, Ramban himself appears to combine these approaches, suggesting that the initial seven day ceremony did not change, and only the rites of the eighth day were introduced only in the wake of the Sin of the Golden Calf.
Fulfilled as Commanded
Despite the differences between the two chapters, the ceremony was fulfilled precisely as mandated. All discrepancies between the accounts stem only from technical issues, such as the differing context of each unit or natural differences in formulation when conveying a command as opposed to describing an event.
Change of Plan
The Sin of the Golden Calf caused a change in plan. The goal of the ceremony was no longer simply to consecrate the Mishkan, the altar and its priests, but also to atone for the Sin and highlight that Aharon was forgiven. This new goal caused several changes in the ceremony.
- Both Aharon and the nation are told to bring a calf specifically (as a Chattat and Olah respectively). Nowhere else is it mandated that a calf be brought as a sacrifice, suggesting that the choice is significant and perhaps related to the sin.
- Ramban further points out that Aharon's two offerings and the nation's Chattat are identical to that which they bring on Yom HaKippurim, a day instituted to re-enact the original atonement achieved for the Sin of the Calf, further suggesting that they are commanded so as to attain atonement.24
- Chizkuni, instead, compares the nation's offerings to those prescribed for inadvertently worshiping idolatry.25
Combination
The seven day Consecration Ceremony was implemented as commanded, but the rites of the eighth day were instituted only in the aftermath of the Sin of the Golden Calf.
- Both Aharon and the nation are told to bring a calf specifically (as a Chattat and Olah respectively). As calves are not brought for any other sacrifice, this suggests that the choice was intentional and the calf was meant to serve as a corrective for the sin.
- Ramban notes that Aharon's two offerings and the nation's Chattat are identical to the sacrifices brought on Yom HaKippurim, a day instituted to re-enact the original atonement achieved for the Sin of the Calf, further suggesting that they are commanded so as to attain atonement. Chizkuni, instead, compares the nation's offerings to those prescribed for inadvertently worshiping idolatry.