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

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Relationship Between Vayikra 1-5 and 6-7

Exegetical Approaches

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Overview

Commentators struggle to explain the relationship between the discussion of the sacrifices in Parashat Vayikra and Parashat Tzav in a manner which can both account for the need for two distinct units and explain the unique aspects of each. Many suggest that the two chapters are meant to complement one another and that they are separated only because they have distinct foci. Thus, Ramban asserts that each unit is addressed to a distinct audience.  Parahsat Vayikra targets the individual Israelite and his role in the process, while Parahsat Tzav addresses the priest and his functions.

Complement Vayikra 1-5

The laws of Vayikra 6-7 complement those in Vayikra 1-5.  This position divides regarding the unique focus of each unit that differentiates it from the other:

Different Audiences

While Parashat Vayikra emphasizes the nation's role in the sacrificial process, Parashat Tzav focuses on the priest and his responsibilities.

Target of the command – This position stems from the differing opening commands of each unit.  The laws of Vayikra 1-5 open with the command "דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל" and are directed at the lay Israelite.2 In contrast, the laws of Vayikra 6-7 are prefaced by the statement, "צַו אֶת אַהֲרֹן וְאֶת בָּנָיו", targeting the priest.
Order of the sacrifices – The sacrifices in Parashat Vayikra are listed according to the reason which leads one to bring them, moving from voluntary offerings (Olah, Minchah and Shelamim) to obligatory sacrifices brought as atonement for sin (Chattat and Asham).3 This is what is of foremost importance to the lay Israelite. Those in Parashat Tzav, in contrast, are listed according to their level of sanctity, an issue most relevant to the priests.  As such, they open with קדשי קדשים (Olah, Minchah, Chattat and Asham) and move to קדשים קלים (Shelamim).4
Object to be sacrificed – As Vayikra 1-5 focuses on the person bringing  the sacrifice, it is logical that only these verses distinguish between the different animals which can be brought for each sacrifice and the various types of meal offerings.5
Reasons for bringing the offerings – Only in Parashat Vayikra do the verses explain the sins and circumstances which mandate bringing a Chattat or Asham, as this is relevant only to the Israelite bringing the offering.
Sacrificial procedure – According to this position's understanding that Vayikra 1-5 focuses on the lay Israelite, it is surprising that most of the sacrificial procedures are mentioned specifically there rather than in Parashat Tzav which addresses the priests.  These sources could answer that the procedure is actually crucial for the layman as he should really be the one performing the entire rite;6 the priest simply acts as his representative, performing it in his stead. This explanation, however, fails to address why the Asham is mentioned only in Vayikra 67 and why the Minchah's procedure is mentioned twice.
Terumat haDeshen – As the process of removing the ashes of the daily Olah offering has nothing to do with the lay Israelite's bringing of the sacrifice, and is a technical job relating to the priest alone, it is mentioned in Vayikra 6 and not Vayikra 1.
Allocation of sacrifices – Parashat Tzav, rather than Parashat Vayikra, speaks about the allocation of the sacrifices since, with the exception of the Olah8 and the Shelamim, these are divided between the priest and altar, and as such the laws relate to the priest rather than layman. However, it is still somewhat difficult why the discussion regarding the allocation of the Shelamim, which is very relevant to the lay Israelite, is not included in Parashat Vayikra.
Sacrifices mentioned only in Parashat Tzav
  • מנחת כהן משיח – As this sacrifice is brought only by a priest, it is omitted from the discussion in Parashat Vayikra and mentioned only in Parashat Tzav.9
  • קרבן תודה – It is not clear why this subcategory of Shelamim, which can also be brought by an Israelite, is singled out in Tzav. 
Ohel Moed vs. Har Sinai – Ramban10 attempts to explain the apparent contradiction by suggesting that really the two phrases refer to the same place, the Tabernacle.11  When the verses speaks of Mt. Sinai, it means in front of the mountain,12 where the Ohel Moed was stationed.13
The Milluim – The inclusion of the special consecration offering (Miliuim) in the summary sentences of Vayikra 7 is difficult for this position, as there is no mention of the Milluim in either Parashat Vayikra or Parashat Tzav. This position might suggest, as does HaKetav VeHaKabbalahVayikra 6:2Vayikra 7:37About R. Yaakov Mecklenburg,14 that it refers not to the sacrifice mentioned in Shemot 29, but to the Thanksgiving Offering. He posits that any sacrifice which is accompanied by bread might be referred to as a Milluim.15
The need for two units – As each unit is being directed at a different audience, it makes sense to separate the laws into two.  There was no reason to tell the nation as a whole the laws specific to the priest (and vice versa).

Different Stages

The directives of the two units speak of two different stages in the sacrificial service. Vayikra 1-5 details the bringing and preparation of the sacrifice, while Vayikra 6-7 turn to the aftermath of this process, the apportioning and consumption of the sacrifices by Hashem, priest, and lay Israelite.

Target of the command – 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,18 in accord with the focus of each unit.
Order of the sacrifices – The sacrifices in Parashat Vayikra are listed according to the level of obligation mandating their offering, while those of Parashat Tzav are ordered according to whom each is apportioned. Again, this is in line with the theme of each unit.
  • Thus, Vayikra 1-5 moves from voluntary offerings (Olah, Minchah and Shelamim) to obligatory sacrifices brought as atonement for sin (Chattat and Asham).
  • In contrast, in Parashat Tzav the Olah is listed first as it is offered totally to Hashem.19  The Minchah, Chattat and Asham follow, as they are shared between Hashem and the priest.20 The unit closes with the Shelamim which is shared also by the lay Israelite.21
Reasons for bringing the offerings and object to be sacrificed – Since Vayikra 1-5 focuses on the bringing of the sacrifice, as expected, it is this unit which details both the circumstances which mandate bringing the offering and the various animals which can be brought.
Prohibition of fat and blood – It is logical that the prohibition against eating fat and blood are elaborated upon in Parashat Tzav specifically, since this is basically the flip-side of the sacrifice's consumption.  The verse share not only who eats what section of the offering, but also warns against what one may not eat.
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 the few exceptions to the rule:
  • The Asham – It is not clear, according to this position, why the Asham's sacrificial procedure is mentioned in Vayikra 6 and not in Vayikra 5, where expected.
  • 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, once to highlight the procedure, and once to highlight the allocation.22  This also explains why the parts of the procedure which are related to the offering's preparation rather than its allocation, such as the placing of oil and frankincense on the offering, are omitted in Parashat Tzav. 
  • Chattat and Shelamim – Several other small details are also mentioned in both units, such as the fact and placement of the slaughter of the Chattat.  It is possible that this is repeated in Vayikra 6 only to introduce who merits to eat of the sacrifice.  Since it is specifically the priest who does the slaughtering who receives a portion of the sacrifice, the unit opens with mention of the slaughter. Similarly, the repeated mention of the burning of the fat of the Shelamim might serve the same purpose, introducing the later command, " הַמַּקְרִיב אֶת דַּם הַשְּׁלָמִים וְאֶת הַחֵלֶב מִבְּנֵי אַהֲרֹן לוֹ תִהְיֶה שׁוֹק הַיָּמִין לְמָנָה".
Sacrifices mentioned only in Parashat Tzav – Both the Minchah of the anointed priest and the Thanksgiving Offering, a type of Shelamim, are mentioned only in Parashat Tzav.  This position would explain that since each of these has certain laws regarding the allocation of the sacrifice that distinguish it from other offerings in its category,23 they needed to be mentioned individually as a contrast to the other similar offerings.24  They are omitted from Parashat Vayikra because this distinction is irrelevant there, as the unit does not focus on the apportioning of the sacrifice.
Terumat HaDeshen – As the process of removing the ashes of the daily Olah is related to the second stage of the sacrificial service, after the sacrifice has already been offered and burnt, its logical place is in Parashat Tzav.  Moreover, as the ashes highlight how the entire offering had been given to Hashem,25 it is appropriate to the discussion regarding the allocation of offerings highlighted in Parashat Tzav.
Interim Summary – Vayikra 7:8-10 – These summary verse speaks solely about the portions which are allocated to the priest and not about any other aspect of the sacrificial service, highlighting how this is the main theme of this unit.
Omission of allocation of the Olah – If Vayikra 6-7 speaks of the allocation of the various sacrifices, one would have expected that it explicitly state by the Olah that it is given totally to Hashem.26
Guiding word – "זֹאת תּוֹרַת" – This phrase repeats throughout the unit of Vayikra 6-7,27 yet never appears in Vayikra 1-5.  As the phase is often understood to mean "procedure",28 this is somewhat surprising considering that it is specifically in Parashat Vayikra that most of the sacrificial procedures are enumerated. However, translated literally, the words "זֹאת תּוֹרַת" simply mean "this is the teaching" or "laws of..." and, as such, in context, might refer to the laws of allocating each sacrifice.29
Ohel Moed vs. Har Sinai – This position might explain, like Ramban above, that the two phrases really refer to the same place, to the Ohel Moed which was set up in front of Mt. Sinai.30
The conclusion: "זֹאת הַתּוֹרָה לָעֹלָה... וְלַמִּלּוּאִים" – HaKetav VeHaKaballah suggests that the mention of the Milluim in the concluding verses of chapter 7 refers not to the sacrifice mentioned in Shemot 29, but to the Thanksgiving Offering. He assumes that any sacrifice which is accompanied by bread might be referred to as a Milluim.
The need for two units – This position does not adequately explain why the two sets of laws could not have been combined.  Why could Hashem not have relayed the entire sacrificial process, from beginning to end, in one place?  Why separate the laws dealing with the offering's preparation from those discussing its allocation?

Complement to Shemot 29

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

Distinct sets of laws – According to R. D"Z Hoffmann, Shemot 29 and Vayikra 6-7 together form one set of laws, aimed at the priests ("צַו אֶת אַהֲרֹן וְאֶת בָּנָיו"), which were all commanded on Mount Sinai. Vayikra 1-5, in contrast, form a distinct set of laws aimed at the lay Israelite ("דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל") which were commanded only later, in the Ohel Moed.32 While the laws of Shemot 29 are specific to the Days of the Consecration, the laws in both Vayikra 1-5 and 6-7 are relevant for all future generations.
Ohel Moed vs. Har Sinai – R. Hoffmann's theory relies on this distinction in location.  He assumes that the summary statement at the end of Vayikra 7 closes only the second unit33 and as such does not contradict Vayikra 1:2, but rather teaches that the two units were mandated at different places and times. The laws of Vayikra 6-7 were given on Mt. Sinai, before, and not together with, the laws of Vayikra 1-5.34  As such, they serve to supplement not these chapters, but rather Shemot 29 which was similarly relayed on the mountain. Vayikra 1-5, in contrast, was commanded only after the Tabernacle was built and the people could begin to offer sacrifices.
Why is Vayikra 6-7 separated from Shemot 29? This position must explain why Vayikra 6-7 is separated from Shemot 29, if the laws were given together.  R. Hoffmann answers that Shemot 29 includes only those laws which were needed for the Days of Consecration themselves, while Vayikra 6-7 adds those laws which are relevant for all time.35  As such, they are placed in Vayikra together with the other laws which are relevant to all generations.
Why doesn't Vayikra 6-7 precede Vayikra 1-5? According to this approach one would have expected the laws of Parashat Vayikra to follow those in Parashat Tzav, as per the order in which they were commanded. However, it is possible that once Vayikra 6-7 was detached from Shemot 29, when writing the Torah for future generations, it made more sense to begin with laws aimed at the nation's bringing of sacrifices and only afterwards to include the laws aimed at the priests and their portions.36
Connections between Shemot 29 and Vayikra 6-7 – There are several points in the concluding sentences to Vayikra 6-7 which highlight the unit's connection to Shemot 29 specifically:
  • "זֹאת הַתּוֹרָה לָעֹלָה... וְלַמִּלּוּאִים" – R. Hoffmann suggests that the inclusion of the Milluim in the closing verses of Vayikra 6-737 proves that the verses form a conclusion not just to these chapters but also to Shemot 29 which discusses the Milluim in detail.38 As such, all three chapters form one unit and were commanded together.
  • "זֹאת מִשְׁחַת אַהֲרֹן וּמִשְׁחַת בָּנָיו... בְּיוֹם מׇשְׁחוֹ" – This summary verse, too, connects Chapters 6-7 to the events of the Days of Consecration mandated in Shemot 29.
Sacrifices mentioned only in Parashat Tzav – Both the Minchah of the anointed priest and the Thanksgiving Offering are mentioned only in Parashat Tzav because they are are related to the Milluim ceremony:
  • מנחת כהן משיח – This Minchah is clearly connected to the days of Consecration, when Aharon was anointed, explaining its location in Vayikra 6 rather than Vayikra 2.  One might question, however, why the offering is not mentioned in Shemot 29. According to R. Hoffmann, since the sacrifice is relevant not only to Aharon, but to his descendants as well,39 it is mentioned only in Vayikra 6 together with the other laws relevant for all generations.40
  • קרבן תודה – The discussion of the קרבן תודה focuses on the loaves of bread brought.  As such, it, too, might be mentioned in Vayikra 6 specifically since they are very similar to the loaves of bread which accompanied the Milluim offering.41
Constant fire – Vayikra 6 speaks of the constant fire which was to burn on the altar, and alludes to the daily Olah offering, the קרבן תמיד. This, too, connects the chapter to Shemot 29 and the consecration ceremony which discusses the קרבן תמיד at length,42 It was this offering and this continuous fire which both invited Hashem's presence to descend and symbolized how it continuously dwells in the Mishkan.43
Sacrificial procedure – The sacrificial procedures are laid out twice, once in the context of the lay Israelite (Vayikra 1-5) and once in relation to the priests (Shemot 29 and Vayikra 6-7). This approach must explain why in each set of chapters, the procedures for some of the offerings are omitted:
  • Vayikra 6-7 – Vayikra 6-7 omits the procedures for most of the sacrifices not because they are mentioned in 1-5 (which was given only later) but because they were relayed already in Shemot 29.44  The Minchah and Asham are exceptional because they were not offered during the Consecration ceremony.45 As such, their procedures are not discussed in Shemot 29, but are instead relayed in Vayikra 6,46 together with the other laws aimed at the priests which were relevant for all generations.47
  • Vayikra 1-5 – One might question, if the laws of Vayikra 1-5 are given after the laws of Shemot 29 and Parashat Tzav, why need they also mention the protocol for each sacrifice.  R. Hoffmann responds that these laws are aimed at the lay Israelite rather than the priest. Moreover, since only in these chapters is there a distinction between the types of animals that might be brought for each sacrifice,48 it was necessary to distinguish between the various processes for each as well. Why, though, is the Asham's procedure omitted?49 It is possible that the Asham is considered a sub-type of Chattat,50 whose sacrificial process was already discussed in the previous chapter.51 
Apportioning of the sacrifices – According to R. Hoffmann, the laws regarding the apportioning of the various sacrifices are mentioned in Parashat Tzav, not in contrast to Vayikra, but because these laws were not identical to those practiced during the Consecration Ceremony, and, as such, needed to be clarified for future generations.52
  • חטאת – During the days of Consecration, the meat and skin of the Chattat offering were burnt outside the camp.  Vayikra 6 comes to teach that normally, in contrast, the priest is to eat of this meat.53
  • קרבן שלמים – During the Milluim ceremony the ram's right thigh was offered to Hashem together with the fat, and the breast was given to Moshe (who was the acting priest).  Normally, though, both this thigh and breast are given to the priest, as emphasized in Vayikra 7.54
  • לחמי תודה – During the Milluim ceremony, some of the accompanying loaves of bread were sacrificed on the altar. As such, Vayikra 7 emphasizes that the loaves that accompany Thanksgiving Offerings, in contrast, are divided between the priest and the individual bringing the sacrifice (and are not sacrificed on the altar at all).55
"וְהִשְׁלִיךְ אֹתָהּ אֵצֶל הַמִּזְבֵּחַ קֵדְמָה אֶל מְקוֹם הַדָּשֶׁן" – R. Hoffman points to this verse as proof that the laws of Vayikra 1-5 were given after those of Vayikra 6-7 and are aware of them. The verse assumes knowledge of the place where the ashes of the Olah were brought, even though this is mentioned nowhere in this unit and only in Parashat Tzav.
"כׇּל חֵלֶב וְכׇל דָּם לֹא תֹאכֵלוּ" – R. Hoffmann similarly points to the fact that Vayikra 3:17 mentions the prohibition to eat blood and fat only in passing, as proof that it is relying on the more elaborate set of laws in Vayikra 7:22-27.56 If so, this is further evidence that the laws of Vayikra 6-7 were given first.
Verses which assumes knowledge of Vayikra 1-5 – There are several verses in Vayikra 6-7 which are difficult for this position as they appear to assume knowledge of Parashat Vayikra, suggesting that they are aware of the verses and were commanded only after them:
  • "בִּמְקוֹם אֲשֶׁר תִּשָּׁחֵט הָעֹלָה תִּשָּׁחֵט הַחַטָּאת" – This verse,57 at first glance, is somewhat difficult for this position as Shemot 29 does not delineate the place of the slaughter.  As such, the verse seems to be relying on information gleaned from Vayikra 1-5.  R. Hoffmann responds that Shemot 29:43's statement: "עֹלַת תָּמִיד לְדֹרֹתֵיכֶם פֶּתַח אֹהֶל מוֹעֵד" suggests that the location was relayed orally and known to the priests.58
  • List of Menachot in Vayikra 7:9-10–  This list of the various individual Menachot also appears to assume knowledge of Vayikra 2 as these Menachot are not mentioned anywhere in Shemot 29. R. Hoffmann posits that it is possible that these categories of Menachot were well known from ancient times.
In both cases, one could alternatively suggest that once the laws were written for future generations and placed after Vayikra 1-5, the Torah is assuming that the reader is familiar with these points.  This, though, highlights a difficulty with R. Hoffmann's approach as a whole.  For, once the chapters were placed after Vayikra 1-5, any law can be incorporated or alluded to in Parashat Tzav since the reader is familiar with Parashat Vayikra.  How, then, is one to know which parts of Vayikra 6-7 constitute what was originally commanded on Mt. Sinai and what was only incorporated from Parashat Vayikra when it was written for future generations?
The need for two units – R. Hoffmann follows Ramban in assuming that one unit is addressed to the priests and the other to the layman and that as such, there are two sets of commands.