RITSS HIGH SCHOOL

PRESENTS A D`VAR TORAH

ON VAYIKRA

By Rabbi Moshe Heigh

A STORY OF THREE WICKED KINGS AND SEFER VAYIKRA

     You might be aware that the Netziv of Volozhin wrote a preface to each sefer of the Torah. In his opening to Sefer Vayikra, the third sefer of the Torah, he mentions a Gemara which underscores its significance. Today, we will explore this Gemara and gain a more profound appreciation of Vayikra.

     The Netziv reminds us that Sefer Vayikra is also called Toras Kohanim. It is well known that many of the laws recorded therein apply to the korbonos and sacred service performed in the Mishkan. Consequently, the kohanim are often the ones being addressed by Hashem, since the dinim are in their hands to fulfill and enforce. That explains the name "Toras Kohanim", which means "law of the kohanim". Furthermore, Vayikra contains in it numerous, varying interpretations for its verses. This is true here more than in any other sefer of the Torah, says the Netziv. The profundity of its halachos is incredible. A demonstration of this is in a Gemara Sanhedrin; that is where we will turn our attention.

     The statement of Chazal we will investigate is ten lines down on Sanhedrin 103B. Before we study the text, we will need a bit of background information. Three kings are discussed in our Gemara: Menashe, Achav, and Yeravam. They are listed in this order for a specific reason; it is not chronological. You will see the reason later. Who was MENASHE BEN CHIZKIYA? He was the fourteenth Melech Yehuda who reigned after the split between the kingdoms of Yehuda and Yisroel. He ruled for for fifty five years (Melachim Bais 21:1) in Yerushalayim, during the first Bais Hamikdosh. Melachim Bais 21 reports his grievious wrongdoings. Altars were built for idolatry, the host of heaven were worshipped, he passed his son through fire, practiced soothsaying and divination, consulted ghosts and spirits, and generally misled Bnai Yisroel to sin. Believe it or not, Menashe even murdered Yeshaya the prophet! Gemara Yevamos 49B is a source for this, and it warrants its own shiur. For now, suffice it to say that Menashe was sinful beyond description. True, he did teshuva in the last thirty three years of his life, and Hashem "extended His hand to him" to "bypass" the attribute of justice and to accept him in repentance (top of Sanhedrin 103A with Rashi, in support of the opinion that Menashe DID have a portion in Olam Habo). This was a result of his BELATED teshuva process. Nevertheless, his transgressions helped seal the fate for the destruction of the Bais Hamikdosh (Melachim Bais 23:26-27). Remember, we will soon connect Menashe to our study of Sefer Vayikra.

     The second king we will meet, also mentioned in association with Sefer Vayikra in the Gemara Sanhedrin 103B, is ACHAV BEN OMRI of Shaivet Efraim. He was the seventh Melech Yisroel after the division, ruled for twenty two years in Shomron, and was also known as a rasha. "Achav ben Omri did was was displeasing to G-d, worse than anyone before him" (Melachim Alef 16:30). Further psukim relate that he worshipped the idol Ba'al and built an altar to it. We could discuss this king at great length, but now is not the time. Achav also showed signs of repentance later on (Melachim Alef 21:27-29), but this only delayed the destruction of his royal family; it did not prevent it totally.

     The Gemara Sanhedrin 103B also lists YERAVAM BEN NEVAT, a well-known and sinful king, also from the tribe of Efraim. After the death of Shlomo Hamelech, the northern part of his kingdom rebelled against his son Rechavam (Melachim Alef 12:15-22). Rechavam's former empire was reduced to a relatively small state, consisting only of the southernmost shevatim. The northern kingdom deteriorated spiritually under the rule of Yeravam ben Nevat. Golden calves were worshipped (Melachim Alef 12:28-29), the Bais Hamikdosh in Yerushalayim was rejected, and illegal sacrificial altars or "high places" - bamos - were built (ibid 31-33). Yeravam ended up ruling for twenty two years.

     We now have some background regarding these three rulers. Let us return to our central discussion of Sanhedrin 103B. MENASHE used to study (teach) fifty five interpretations for Toras Kohanim - Sefer Vayikra - corresponding to the years of his reign. Rashi explains that he would expound this third section of the Torah using fifty five approaches. Why this number? He ruled for this exact number of years, so he would bring out novel ideas from its psukim each and every year he served as king. Menashe ben Chizkiya would delve and explore, scrutinize and probe, elucidating the intricacies of Sefer Vaykra. ACHAV taught eighty five interpretations for Toras Kohanim, Sefer Vayikra. But YERAVAM achieved the most in this area: one hundred and three explanations! We now understand the order in which the kings are listed. It is based on the number of explanations they said for Sefer Vayikra, from fewest to most

     What is the point of this Gemara? If Chazal want to show us the depth of Sefer Vayikra, why are three wicked kings used as examples of people who uncovered the divine wisdom contained therein? The Maharsha solves this by saying that the Gemara's message is about the FATE of the three rulers - they have no portion in the World To Come. [The Mishna Sanhedrin 90A says outright that these three kings have no portion in Olam Habo: Yeravam, Achav, and Menashe. R. Yehuda argues and says that Menashe does have a share, as mentioned earlier.] How is this derived? Maharsha points out that the scholarly feats of these men prove that they knew of G-d's existence quite well, and they still rebelled. Therefore, their punishment is to lose their share in Olam Habo. And why is Sefer Vayikra the example of their Torah erudition? Maharsha remarks that the essence of Vayikra is avoda - divine service and sacrifices that bring one close to the Creator. In contrast to this noble objective, these three kings distanced themselves from Hashem, drawing close to idol worship instead. They studied Sefer Vayikra, which pulls one close to G-d, but they took pains to steer themselves in the opposite direction, succumbing to their evil tendencies.

     A final point is made by the Iyun Yaacov. Is it not true that one's Torah learning guards him from misfortune (punishment, tragedy) and from falling into the clutches of the yaitzer hora? Such is the the opinion of Rav Yosef in the middle of Sotah 21A, that a person's limud Torah protects him even while he is not actually studying it. If so, asks the Iyun Yaacov on our Gemara Sanhedrin, why did the Torah learned by these three sinful kings not stop them from falling prey to the yaitzer hora? How could such Torah scholars become so sinful? If they studied Sefer Vayikra (and undoubtedly much more) so thoroughly, how could they become such notorious reshaim? This is especially so concerning Yeravam, whose Torah study was perfectly fluent in his mouth, articulated without any hesitation (Sanhedrin 102A)! Iyun Yaacov answers that the actual Torah learning of these individuals must have been adversely affected by their former wicked deeds and impure thoughts of idolatry. We find such a concept on Chagiga 15B concerning these three kings themselves. Their very corrupt ambitions made their limud Torah less effective. May all these thoughts remind us to internalize our Torah knowledge, using it for spiritual growth and the betterment of society at large, unlike these three kings.

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