Parashat Tzav Numbers in [square brackets] are the mitzva-count of the Sefer HaChinuch. Kohen - first Aliya - 11 p'sukim - 6:1-11
After the preliminary descriptions of the different korbanot from last week's sedra, we now find the description of the daily service in the Mikdash.
After burning all night, the fires of the Altar are tended first thing in the morning (actually a bit before dawn). This first task of the day is relatively menial, although it was enthusiastically sought after by younger kohanim who vied for the honor of "T'rumat HaDeshen" [131]. The kohen performing this task would remove the ashes from the Altar fires and place them beside the Altar. He would then change into other garments (of a slightly lesser quality than those worn for "regular" Temple service) and take the ashes to a specific "clean" place outside the camp.
The fire of the Altar was to burn always [132] and was not allowed to be extinguished ever [133].
[SDT] This mitzva is the source of the Ner Tamid (eternal flame) in shul. Another possible origin is the one lamp of the Menora - known as the "Western Light" - which miraculously burned continuously during the time of the first Beit HaMikdash; although if was filled with oil sufficient for the night, it remained lit throughout the day as well. These two ideas are related - if the lights of the Menora ever went out, it was rekindled from the flame on the Mizbei'ach.
[SDT] The portion from the beginning of Tzav until this point is one of the daily readings of the Korbanot section of the Shacharit service. It is very important to recite the portions of Korbanot, based on the concept of "And our lips will substitute for the bulls". The Gemara relates the following: Avraham Avinu asked G-d "what method will my descendants have to pursue atonement for their sins?". G-d told him that sacrifices will help bring atonement. Avraham then asked what will be during the time that the Beit HaMikdash will not stand and sacrifices will not be practiced. G-d's answer: "I have already prepared for that eventuality. As long as they read the Torah portions about sacrifices, I will consider it as if they actually offered the sacrifices, and I will forgive them their iniquities." This idea is hinted at by the words in the opening pasuk of the sedra: ZOT TORAT HA'OLAH - This Torah (portion) of the Olah - HEE HA'OLAH... - It (the passage) is (equal to) the Olah (itself).
[SDT] The Mishna in Yoma describes the enthusiasm with which the kohanim would vie for the honor of tending the fires on the Mizbei'ach. When given the "go ahead" by the senior kohen in charge, the young kohanim would race up the ramp - first one to the top of the Mizbei'ach would perform the task. When it happened that one kohen fell (got bumped) from the ramp and was injured, the Sages changed the method of choosing from among many kohanim, to the less dangerous counting fingers around the circle of kohanim to a randomly selected large number.
The Torah next returns to the topic of the "meal-offerings", the MINCHA. A small amount of the flour-oil mixture and all of the frankincense (L'VONA) was scooped up and placed on the Mizbei'ach to burn. The "mincha" was not to be made Chametz [135] (there are exceptions to this rule, notably some of the "cakes" that accompanied the "Toda" offering, which therefore was not brought on Pesach - this is why we do not say "Mizmor L'Toda", Psalm 100, on Pesach). The remainder of the "mincha" is eaten by male kohanim on duty in the Beit HaMikdash at the time of the offering [134].
Levi - second Aliya - 22 p'sukim - 6:12-7:10
Each day, the Kohen Gadol is to bring a meal-offering of a tenth of an eifa of flour (plus oil & spice) - half in the morning and half before evening [136]. This mincha was not to be eaten [137], but rather was completely consumed on the Mizbeiach. (This becomes the only offering -?- that is completely burned on the Mizbei'ach, since the skin of the OLAH is not burned.)
The "chatat" [138] was slaughtered in the same place as the "Olah" (viz. the north side of the Mizbei'ach). An integral part of a sin-offering is the eating of its meat by the kohen (kohanim) who brought it on behalf of the sinners.
[SDT] The Meshech Chochma points out that the kohen who dealt with the sacrifice is the one who should eat from it, because only he would know if his kavanot (thoughts and intentions) were correct or not. His eating of the sacrifice makes the statement that he indeed did and thought all that was required. (The punishment for a kohen intentionally eating of an invalid sacrifice - in this case, he being the only person who could know of its invalidity - is punishable by "death from heaven".) We see in this issue, a high level of accountability a person carries for his own actions.
Train of thought... What about a mashgiach not eating in the restaurant or catering hall that he supervises? What kind of supervision does he provide if it isn't kosher enough for himself? (There are answers to this question, but the question is a good one, nonetheless. There just seems to be more said if the Rav HaMachshir says, "I eat here".
Certain chata'ot, the blood of which was brought into the Temple itself, were not to be eaten [139], but rather completely consumed on the Altar.
[SDT] The Kli Yakar points out that the Torah commands the bringing of the Chatat and Asham (the Sin and Guilt offerings) in the same place in the courtyard of the Beit HaMikdash as the Olah in order to protect the feelings and privacy of the sinner. People who see him at that place can now assume that he is bringing an Olah and will not automatically jump to the conclusion that he has sinned. This is similar to one of the reasons given for the Amida being a silent prayer - this protects a davener from the embarrassment of something he might include in his prayer.
Train of thought... This is one of many, many moral lessons that can be derived from the Korbanot. Why should we "waste our time" learning about Korbanot? That's what someone with very limited vision might ask. Maybe this is part of the reason.
Sh'lishi - third Aliya - 28 p'sukim - 7:11-38
The Torah next discusses the "Sh'lamim", [141] beginning specifically with the "Toda". The animal sacrifice is accompanied by various types of wafers and cakes. Parts of the animal are burned on the Altar, parts are given to the kohen and the remainder is to be eaten by the bringer of the korban. The korban must be eaten by midnight (actual deadline: dawn; midnight is required as a precaution). It is forbidden to leave over any of the korban until morning [142]; that which is left over must be burned [143]. If the Sh'lamim is in fulfillment of a vow, its meat may be eaten for 2 days, becoming "Notar" on the 3rd.
It is forbidden to eat "Pigul" [144]. Pigul is a type of invalid korban, where that which rendered the korban unfit for the Altar was not something physical nor a mistake in the kohen's action, but rather an incorrect "kavana", of certain types. It is significant that improper thoughts alone can effect the sanctity of the korban.
It is forbidden to eat of a korban that has become tamei (ritually unclean) [145]. This is punishable by makot. It is required to burn tamei korbanot [146]. A person who is tamei who intentionally eats meat of a korban is liable to "koreit" ("cut off" by G-d).
Certain fats of kosher animals are forbidden to eat [147]. This is the prohibition of "cheilev". There are differences between the cheilev of a korban and that of a regular CHULIN (non-sacred) animal.
Eating blood of a bird or mammal is a capital offense (from Heaven) [148]. Eating meat with blood still in it is a lesser offense, but nonetheless forbidden. This is the reason for "kashering" meat.
What follows are more details of the SH'LAMIM: what parts go on the Altar, what parts go to the kohen, etc. These are the rules of the various types of korbanot that G-d commanded us at Sinai.
[SDT] The most severe lapse in a kohen's kavana is one concerning time. A lapse regarding place of the eating of the korban, for example, is less severe (punishment-wise). If the kohein has in mind to eat from the korban at a time when it is no longer allowed, then that mis-kavana renders the korban "Class-A Pigul. This fits with our previous notions concerning Shabbat and the Mishkan, that the sanctity of time is "higher" than that of place. (from of a long-time-ago drasha by Rabbi Fabian Schonfeld.)
R'vi'i - fourth Aliya - 13 p'sukim - 8:1-13
Having set down the rules, G-d now commands Moshe to take Aharon and his sons, the special garments of the kohanim, the sacrificial animals, and the anointing oil, and perform the inaugural ceremonies for the Mishkan in the presence of the People. Moshe dresses Aharon in the garb of the Kohen Gadol, anoints him, the Altar, and the vessels of the Mishkan. He also dresses Aharon's sons.
According to Rashi, the seven day inauguration period for the Mishkan preceded its erection. This, says Rashi, is another example of EIN SEDER MUKDAM U'M'UCHAR BATORAH, that the Torah is not always in chronological order.
Chamishi- fiftth Aliya - 8 p'sukim - 8:14-21
A bull as a sin-offering is brought and Aharon and his sons "lean" on it. (This is a vital element of most personal korbanot. It facilitates a psychological identification with the animal and adds meaning to the act of sacrifice.) Leaning (smicha) is accompanied by confession (vidui) or words of praise to G-d, depending upon the korban. The bull was slaughtered and part of its blood was put on the corners of the Altar and on its base. Parts of the bull were placed on the Altar; the remainder was burned outside the camp.
The first of two rams was next offered, as an OLAH.
It is very important for us to understand that Korbanot were not "hocus-pocus - we're forgiven" offerings. It doesn't work like that. A Sin Offering, whipping by the Sanhedrin, even a death penalty had to be accompanied by real T'shuva and Vidui. Without the heart in the korban-equation, the people were continually castigated by G-d for hollow meaningless acts and lip service. The ceremonies have deep significance, meaning, and significance, but the heart and soul of a person must truly be involved, otherwise the korban is (less than) nothing..
Shishi- sixth Aliya - 8 p'sukim - 8:22-29
The second ram was then offered (as a SH'LAMIM called EIL HAMILU'IM) and several procedures, as specified in the Torah, were followed. Note that Moshe Rabeinu was an active participant in the 7-day inauguration period for the Mishkan. Thereafter, Aharon and his sons (and all kohanim) are the ones who perform the sacred service of the Mikdash.
Also note that this portion contains one of the few (four or five perhaps) SHALSHELLET (the most elaborate and drawn out of Torah notes) in the Torah.
[SDT] From the description of the procedures of the bringing of various sacrifices, it is clear that the kohen is not merely a technician who is authorized to perform the service, but rather he is an integral part of the bringing of the korban. This is seen by the various dabbings on the earlobe, thumb, and toe of the kohen, etc. as described in this parsha. So too, the fact that the kohanim must eat of various offerings, indicates their integral involvement in the whole process.
Some commentators speculate that had Moshe accepted his first mission at the Bush without continually claiming his inabilities, he would have been the Kohen Gadol as well as Leader (Melech) of the People. Instead, Aharon was "given to him" then, to share the burdens of leadership. Moshe was acutely aware that he was to pass the baton to Aharon in this vital area of communal and spiritual function. It must have been difficult for Moshe to step back at this point.
Sh'vi'i - 7th Aliya - 7 p'sukim - 8:30-36
Further anointing of Aharon, his sons, and their garments. Then Moshe told them to prepare part of the meat for eating with the accompanying cakes and wafers. That which was left over was to be burned. During the seven inaugural days, the kohanim were not to leave the Mishkan; they remained there as an honor-guard.
[SDT] Rashi teaches us that in addition to this one-time isolation of 7 days, there were two other times the Kohein Gadol was isolated for a 7-day preparatory period. One is the week before Yom Kippur - this was every year, of course. And the other was for the preparation of the Para Aduma - this was once in a (long) while - Para Aduma was not a common event. (And any Kohein could be the one in charge, not just the K.G.)
Aharon and his sons did all that G-d had commanded through Moshe.
Just a point... This time, when the Torah says that they did everything that G-d commanded, it is not just saying Kol HaKavod to the Kohanim for doing their jobs. Had they not done "all the things that G-d commanded via Moshe", they would have been liable to the Death penalty from Heaven (as mentioned in the previous pasuk - V'LO TAMUTU, ...and you shall not die (if you do all...)
Maftir (2nd Torah) 22 p'sukim Bamidbar 19:1-22
The Maftir is the whole chapter on Para Aduma, from the beginning of Parshat Chukat. The preparation of Para Aduma is a mitzva; that one becomes ritually defiled from contact with a dead body (and will need the potion of the Para Aduma's ashes to become "clean") is a mitzva; and the use of the Potion to "purify" one who is TAMEI (and that the Potion, to a certain extent, renders a TAHOR person TAMEI) is a mitzva.
Parshat Para is read on the Shabbat before Parshat HaChodesh which presents us with the mitzvot of Korban Pesach, because the most popular time for ritual purification on the part of the people was around the beginning of Nissan, as part of one's preparation to be in Jerusalem for Pesach and to bring & eat the K.P.
Para Aduma and Har Sinai - the quintessential chok and the symbol of the whole Torah - have the same G'matriya.
Haftara - 23 p'sukimYechezkeil 36:16-38
S'faradim end 2 p'sukim earlier than Ashkenazim
The Haftara takes the concept of an individual becoming TAMEI and requiring purification with special water as an analogy for the people of Israel who defiled themselves with the sin of idolatry and other sins, and their (our) need for a purification process with "G-d's spiritual waters of the Torah".
In the Haftara we witness the common jump from the TAMEI-TAHOR issue to SIN-ATONEMENT. Every time that happens, we have to remember that it isn't a sin to be TAMEI. Why then do we tend to interchange TAMEI and SIN and TAHOR and ATONEMENT?
Whatever other sources of TUM'A there would be, there would be no TUM'AT MEIT (defilement from contact with a dead body) if there would be no dead bodies. And there would be no dead bodies if there would be no death. And there would be no death if there would be no sin. So there is a connection.
It started with Adam HaRishon and Chava. G-d told them that they will die on the day that they ate from the Tree of Knowledge of Good and Evil. Adam did die - 930 years after he ate from the Tree. In their case, you will die meant, "there will be such a thing as death". Before Adam and Chava disobeyed G-d, there was to be no death. Eternal life.
But eternal life is incompatible with sin. And the same thing happened with Bnei Yisrael after Sinai. A new relationship had "developed" between G-d and human beings - not all humans, but a subset known as Bnei Yisrael. With our new lives of Torah and Mitzvot, there would not have to be any death for us. Along came the Golden Calf and changed that. Death became part of Life (pardon the expression). Ritual impurity from contact with a dead body is G-d's way of reminding us (so to speak) that people sin. That there is death in this world. For all of us.
It may not be a sin to become Tamei, but essentially, TUM'A exists because of sin. And that's why we keep making the jump from Purification to Atonement and vice versa. Maybe.
Here's another thought - a modification on the first idea. Let's say that Death was always meant to be part of human life. Even without sin, there was to be a finiteness to life. But that does not automatically mean a status of impurity from a dead body. If the body is the receptacle of the holy Soul, then when the Soul departs, what's left should (could) be just a simple empty shell, without its sanctity, but not necessarily a source of Tum'a, the highest (or lowest) form of Tum'a, no less.
Unless we say that it is the physical, base component of the GUF-N'SHAMA (body-soul) combination that causes the person to sin. We do not blame the N'SHAMA for the sin, except by association. (This N'SHAMA was housed in this body, therefore it is held accountable for the deeds of the individual, even after the Soul leaves the body. In other words, without sin the body would not be AVI AVOT HATUM'A, it would just be like an eggshell, to be discarded (in a respectful manner, because of TZELEM ELOKIM, the image of G-d in which it was created). But if a person sins during his lifetime (and who doesn't?) then the body can be likened to a container that partially spoiled its holy contents, and we treat the outer shell as a negative thing, something that is TAMEI.
And even if you don't want to go that far, at least we can say that the status of TUM'A reminds us of the sinning partner of the whole human being.
Any way you look at it, there is an element of sin attached to ritual impurity, and an element of atonement in the purification process.
[The Tzav Homepage] |
