[P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha.
After burning all night, the fires of the Mizbei’ach are tended first thing in the morning (before sunrise). This first task of the day is relatively less important than other tasks, although it was enthusiastically sought after by young kohanim who vied for the honor of "T'rumat HaDeshen" [131,A30 6:3]. The kohen performing this task would remove the ashes from the Mizbei’ach fires and place them beside the Mizbei’ach. 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 Mizbei’ach was to burn always [132,A29 6:6] and was not allowed to be extinguished ever [133,L81 6:6]. 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 the Olah. 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 onekohen fell (or got bumped) from the ramp and was injured (some say worse), the Sages changed the method of choosing from among many kohanim, to the less danger- ous counting fingers around the circle of kohanim to a randomly selected large number. [P> 6:7 (5)] 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,L124 6:10] (there are exceptions to this rule, notably someof the Menachot that accompanied the TODA offering, which therefore was not brought on Pesach - this is why we do not say "Mizmor L'Toda", T’hilim 100, on Pesach. The other exception is/are the SHTEI HALECHEM, the two-loaves offering of Shavuot.). The rest of the "mincha" is eaten by male kohanim on duty in the Beit HaMikdashat the time of the offering [134,A88 6:9].
[P> 6:17 (7)] The CHATAT [138,A64 6:18] 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. Sort of like a Mashgi’ach certifying the kashrut of a restaurant- would he himself eat there? One would hope so.
Certain chata'ot, whose blood was brought into the Mikdash, were not to be
eaten [139,L139 6:23], but rather completely consumed on the Mizbei- ach. Someone with very limited vision might ask, “Why should we ‘waste our time’ learning about Korbanot?” Part of the reason (only part) is for the lessons we learn that have ramifica- tions beyond the service in the Mikdash. Torah lessons (such as the SDT immediately above) are for always.
It is forbidden to eat "Pigul" [144, L132 7:18]. Pigul is a type of invalid korban, where that which rendered the korban unfit for the Mizbei’ach was not something physical nor a mistake in the kohen's action, but rather an incorrect thought (kavana), of certain types. It is significant that improper thoughts alone can effect the status of a korban. 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 a drasha by Rabbi Fabian Schonfeld.) It is forbidden to eat of a korban that has become tamei (ritually unclean) [145,L130 7:19]. This is punishable by makot. It is required to burn tamei korbanot [146,A90 7:19]. 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,L185 7:23]. 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) [147, L185 7:26]. Eating meat with blood still in it is a lesser offense, but nonetheless forbidden. This is why meat has to be "kashered", not just kosher. SDT Rashi teaches us that the specific mention of mammals and birds in the prohibition of blood teaches us that the blood of fish and locust are not forbidden. Note that birds and mammals are required to be “shechted”, and they are the two classes of warm-blooded animals, as opposed to fish and insects. [P> 7:28 (11)] What follows are more details of the SH'LAMIM: what parts go on the Altar, what parts go to the kohen, etc. The Torah explains not only what, but why the kohanim receive certain parts of the korbanot. Done properly, we see the relationship and balance between the kohein and the people.
These are the rules of the various types of korbanot that G-d
R'vi'i - Fourth Aliya -13 p'sukim - 8:1-13 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 chrono- logical order. Note from the Torah Tidbits chief statistician: This portion of R'VI'I in Tzav contains the middle of the Torah in P'sukim. According to my (computer assisted) count, the midpoint of the Torah is between p'sukim 8 and 9 of Vayikra 8. This is one pasuk later than where the standard Chumash says the midpoint is. This discrepancy might be explained by different treatment of Parsha breaks within a pasuk. Might be explained. There may be other reasons. Again, according to my count, the midpoint of the Torah in words is contained within the Chamishi portion of Tzav. The words EL HAYESOD in Vayikra 8:15 is the midpoint, with EL belonging to the first half of the Torah, and YESOD being the first word of the second half. This midpoint is considerably earlier in the Torahwhen compared with the "traditional" midpoint of DAROSH DARASH, in Parshat Shmini, Vayikra 10:16. Similarly, the ALEF of HU in 8:28 is the midpoint for letters, also far off from the large VAV in GACHON in Vayikra 11:42. In other words, the midpoints of the Torah in p’sukim, words, and letters are all in Parshat Tzav, although Tzav is only the 25th sedra in the Torah. B’reishit’s larger sedras is responsible for pulling the midpoints closer to the beginning, sedra-wise. [The midpoint of the Torah in lines is in Shmini.] According to various sources, the traditional midpoints for words and letters don't apply to all words and all letters in the Torah, but only to secial ones. For words, some say that only the double words like DAROSH DARASH are intended. For letters, perhaps only the larger and smaller letters are intended.
The first of two rams was next offered, as an OLAH.
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 (some say that it was the upper part of the ear that is the T'NUCH, and still others say the cartilage in the center of the ear), thumb, and big 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. SDT Some commentators speculate that had Moshe accepted his first mission at the Burning Bush without continually claiming inadequacies, 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 of the Kehuna to Aharon in this vital area of communal and spiritual function. It must have been difficult for Moshe to step back at this point.
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.) This idea is alluded to by the
words LA’ASOT (Para) and L’CHAPEIR (Yom Kippur). SDT Rashi says that this implied that they made no changes or improvisation, much to their credit. (Sometimes, the same kind of statement can be meant as a criticism - not this time.)
The haftara speaks of faithfulness to Torah and the promise of the coming of Eliyahu HaNavi as the harbinger of the Complete Redemption. That the second, to some extent, depends on the first can be seen in the closeness of the following two phrases: ZICHRU TORAT MOSHE... (remember the Torah, and keep it), and HINEI ANOCHISHOLEI'- ACH LACHEM... and if you do, then I will send Eliyahu... This is implied in the haftara. Note: The penultimate (next to the last) pasuk is repeated as the concluding pasuk of the haftara. This is done to end the book of Trei-Asar on a positive note (Mal'achi being the last “booklet” of Trei-Asar). [The Parshat Tzav Homepage]
|
