"He called to Moshe; Hashem spoke to him from the Tent of the Meeting…" (1:1) is the pasuk that begins Sefer Vayikra. "Hashem spoke to Moshe on Mount Sinai, saying…" is the way, eight parshiot later, parashat Behar begins.
Rashi explains that the comment, "there is no necessary chronological order in the Torah" is a general rule. It implies that even when the Torah mentions laws in a post-Sinai context, we should know that those laws were given at Sinai. Both the broad principles and the details of our law were stated at Sinai, and taught to Moshe.
Parashat Behar opens by detailing the laws of Shmitta. On Rashi's reading, just as Shmitta was taught at Sinai in a complete fashion, so too were all the mizvot taught completely at Sinai. This then is the message emphasized in parashat Behar.
In accepting that the rule "ein mukdam…", is relevant to the opening of our parasha Rashi agrees with positions we mentioned previously of the Rashbam and Ibn Ezra.
Rashi further clarifies that Mount Sinai was the source of all the Torah including material said to be taught to Moshe in the Tent of Meeting, which was built later. On this view, there is no chronology when it comes to the substance of the Torah. All the Torah existed and was taught to Moshe at Sinai. Moshe might have taught the Torah in a particular formulation long afterwards but he heard it first at Sinai.
This point of theology and of pshat is critical to understanding ein mukdam umuchar batorah, according to Rashi.
Continuing in parashat Behar, after detailing the laws of shmitta, prohibitions regarding idolatry are mentioned: "…You shall make no gods, nor shall you erect a carved idol or a pillar…" (26:1)
The verse here seems to be a restatement of a verse in parashat Kedoshim:
"Do not turn to idols, and do not make molten gods, I am Hashem your G-d" (19:4).
Rashi continues and claims that the content of parashat Behar teaches is presented in a meaningful sequence. Laws of slavery follow laws of shmitta; laws of idolatry follow laws of slavery. The laws seem to increase in terms of their severity. Rashi sees an essential connection between the laws: ignoring even the smallest details of the rules of shmitta can be the beginning of a larger tragedy.
The Torah taught the financial regulations of shmitta informing us that it is forbidden to do business with shmitta fruits. Ignoring the shmitta regulations will bring about financial catastrophe; under economic pressure, some Jews will be sold into slavery. Ultimately, the enslaved Jews will succumb to the negative cultural influences of their masters and worship idols.
Rashi points out that the sections of the Torah from the beginning of Behar (chapter 25) to this point are stated in order. He begins with a small transgression and finds that he has to sell himself as a slave to a non-Jew.
Behar is the parsha that teaches us the two significant principles regarding sequence and significance in the Torah. First, though the Torah presents some information at the Tent of Meeting and other information before that, at Sinai, that does not mean that the content of Torah was revealed gradually to Moses or that receiving the Torah at Sinai refers to part of the Torah message and not to the rest. All the Torah was given to Moshe at Sinai, though Moshe may have taught it to the people at a later date.
On the other hand, life happens in time. Prior deeds have implications and consequences, and there are no small transgressions. In this case, the laws of shmitta and the order of the parasha indicate that every transgression may lead to a greater transgression. This message too is reflected in the ordering of material in the parasha of Behar.
Gut shabbos, Chaim Brovender
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