Relationship Between Vayikra 1-5 and 6-7/2

Relationship Between Vayikra 1-5 and 6-7

Exegetical Approaches

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Complement to Vayikra 1-5

The  laws of Vayikra 6-7 complement those in Vayikra 1-5.  The directives of Vayikra 1-5 focus on the bringing and preparation of the sacrifice, while the laws of Chapters 6-7 focus on the apportioning of the sacrifices.

Sources:RambanVayikra 6:2Vayikra 6:18Vayikra 7:38About R. Moshe b. Nachman, AbarbanelVayikra 6 IntroductionVayikra 6:13Vayikra 7:22About R. Yitzchak Abarbanel, SefornoVayikra 6Vayikra 7About R. Ovadyah Seforno, HaKetav VeHaKabbalahVayikra 6:2Vayikra 7:37About R. Yaakov Mecklenburg, ShadalVayikra 6:2About R. Shemuel David Luzzatto, R. S.R. HirschVayikra 6:1About R. Samson Raphael Hirsch

Audience – The laws of Vayikra 1-5 are directed at lay Israelites ("דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל") who bring the sacrifices, while the commands of Vayikra 6-7 are aimed at the priests ("צַו אֶת אַהֲרֹן וְאֶת בָּנָיו") who apportion them. This accords with the focus of each unit.

Order of the sacrifices – The sacrifices in Parashat Vayikra are listed according to the circumstances under which they are brought, while those of Parashat Tzav are ordered according to whom each is apportioned.¹

• Thus, Vayikra 1-5 moves from voluntary offerings (Olah, Minchah and Shelamim) to obligatory sacrifices brought as atonement for sin (Chatat and Asham).²
• In contrast, Parashat Tzav moves from קדשי קדשים to קדשים קלים.  The Olah is listed first as it is offered totally to Hashem.³  The Minchah and Chatat follow as there are examples of each which are for God exclusively⁴ and others that are shared also by the priest.⁵ The Asham, which is always divided between Hashem and the priest, comes next, while the unit closes with the Shelamim which is shared also by the lay Israelite.⁶

Sacrificial procedure – On the whole, Vayikra 1-5 details the sacrificial procedure for each offering, while Vayikra 6-7 does not. This is logical if we assume that Vayikra 6-7 revolves mainly around the allocating of the portions and not the dynamics of the offering itself. This position, though, must explain two exceptions to the rule: the Minchah whose procedure is mentioned in both units, and the Asham, whose protocol is mentioned only in Vayikra 6-7:

• The Minchah – As the minchah is a meal offering which does not require slaughter, sprinkling of blood, or the like, its preparation is basically equivalent to its allotment between the altar and the priest, and so it is mentioned in both units.⁷
• The Asham – It is not clear, according to this position, why the asham's sacrificial procedure is not mention in Vayikra 1-5, where expected.

Subtypes of Sacrifices listed

Procedure of the Asham

זֹאת תּוֹרַת

Ohel Moed vs. Har Sinai

Supplement to Shemot 29

The laws of Vayikra 6-7 supplement the laws regarding the Miluim in Shemot 29, adding laws specific to the priest which were relevant not only for this ceremony but for future generations as well. The laws of Vayikra 1-5 are detached from the ceremony of the Miluim and focus on laws governing the individual's bringing of sacrifices throughout the generations

¹ Again, this is in line with the focus of each unit.

² This subdivision also explains why there is a new heading in Chapter 4:1 (וַיְדַבֵּר י״י אֶל מֹשֶׁה לֵּאמֹר.); it serves to divide the obligatory offerings from the voluntary ones.  The two sections are further distinguished by different guiding words.  Throughout the first section the various offerings are repeatedly described as "אִשֵּׁי י״י" or "אִשֵּׁה רֵיחַ נִיחֹחַ לַי״י", while in the second section, we are repeatedly told: "וְכִפֶּר עֲלֵהֶם הַכֹּהֵן... וְנִסְלַח לוֹ".

³ Only the skin is given to the priest.

⁴ The Minchah of the Kohen Mashiach (Vayikra 6:12-16) and the internal Chataot (Vayikra 6:23) are given totally to Hashem.

⁵ One migh thave thought that within the discussion of Menachot and Chataot, the first sacrifices mentioned would have been those which are given to Hashem exclusively, yet the opposite is true.  This is likely because the majority of these sacrifices are partaken of by the priest and those which are given totally to Hashem are the exception, not the norm.  It is even possible that they are only mentioned here to serve as a contrast to those sacrifices from which the priest eats.

⁶ The Shelamim's unique status as קדשים קלים would explain why there are several concluding verses (Vayikra 7:8-10) which separate it from the previous discussion.  In addition, as it is this only offering of which an Israelite might partake, there are two sections, each with a new opening, (Vayikra 7:22-27 and 7:28-34) aimed at them specifically, warning that they may nonetheless not eat the portions meant for Hashem or the priest.

⁷ This position might also suggest that since the Minchah of the Kohen Mashiach is distinct in being given exclusively to Hashem, it was important to elaborate by the discussion of the regular Menachot so it would be clear that these are divided between the altar and priest. As such, more details than usual are provided regarding the procedure itself, as this clarifies what is given to whom.