Mary Douglas (Leviticus as Literature) argued that the book of Leviticus is constructed as a texual tour of the tabernacle. Moshe Kline agrees: 

“This structure can be interpreted as an analogical representation of the Tabernacle with chapter 19 parallel to the Ark of the Covenant, the inner array the Holy of Holies, the middle array the Holy Place, and the outer array the courtyard. The experience of reading Leviticus, according to this analogy, places the reader in a position analogous to the High Priest on the Day of Atonement. Like the High Priest, the reader follows the inner path to holiness at the center of the book, passing through the courtyard and the Holy Place to the Holy of Holies. This path is reversed in the second half as the reader?High Priest returns to society when exiting the Tabernacle” (11).

In somewhat different terms: “The High Priest turns inward, both physically and figuratively, to stand alone before God in the Holy of Holies. After experiencing the divine presence, he reverses his direction to move away from the intimacy with God towards his fellows, both priests and Israelites. This would explain the appearance of social legislation towards the end of Leviticus. This reading invites the reader to travel the path of God’s laws by turning inwards like the High Priest to the focal point to accept the yoke of holiness (Unit X, ch. 19). From this point he/she gradually returns to the community, ultimately to participate in the divine history of ch. 26 by creating the just society portrayed in the laws of ch. 25” (28).