[Par-lite] Parshat Tzav - shiur
Menachem Leibtag
tsc at bezeqint.net
Wed Mar 28 14:58:56 EDT 2007
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THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
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PARSHAT TZAV
THE DIFFERENCE BETWEEN TZAV AND VAYIKRA
Is Parshat Tzav simply a repeat of Parshat Vayikra?
In the following shiur, as we undertake a 'tedious' study that
will explain how and why they are very different - we will also arrive
at several conclusions that will help us appreciate why we eat
'kosher' meat.
INTRODUCTION
In both Parshiot Vayikra and Tzav we find an organized set of laws
concerning each of the five basic categories of korbanot: OLAH,
MINCHA, CHATAT, ASHAM and SHLAMIM. However, in each Parsha, the order
and detail of their presentation are quite different.
A priori, it would have been more logical for the Torah to combine
all these laws into one unit. To understand why they are presented
separately, the following shiur analyzes Parshat Tzav in an attempt to
understand its internal structure, and then compares it to Parshat
Vayikra.
A KEY PHRASE
The 'key' towards understanding Parshat Tzav is the phrase "v'zot
torat ha'...". To verify the centrality of this phrase, briefly
review the seven "parshiot" that comprise chapters 6 & 7, noting how
just about each "parshia" begins with this same phrase: "zot torat..."
- as it introduces each new category.
For example, in 6:2 we find "zot torat ha'olah", in 6:7 - "zot
torat ha'mincha", in 6:18 - "zot torat ha'chatat", etc. [See also 7:1
(asham), and 7:11 (shlamim).]
Then, study the last two psukim of this unit (i.e. 7:37-38), noting
once again how this phrase forms a very fitting summary for each of
these introductory phrases:
"zot ha'torah - la'OLAH la'MINCHA, v'la'CHATAT..." (7:37).
Furthermore, recall that we didn't find this phrase (or anything
similar) in Parshat Vayikra. Hence, to understand what Parshat Tzav
is all about, we must first understand the meaning of the word "torah"
in this context.
Today, the word "torah" is commonly used to describe the entire Torah
[i.e. Chumash], and hence the most general category encompassing all
of the mitzvot. However, in Sefer Vayikra the word "torah" carries a
more specific meaning, as "torah" is only one of the various
categories of laws, distinct from "chukim" and "mishpatim". [See for
example 18:1-5.]
Another example of the use of the word "torah" in a more specific
context is in regard to God's comment to Yitzchak concerning Avraham
Avinu:
"ekev asher shama Avraham b'koli - v'yishmor mishmarti mitzvoti
chukotei, v'TORAHtei" - (see Breishit 26:5 )
Here, the word "torah" clearly implies a specific category (and
not a general one); and so claim Ibn Ezra, Rashbam, Ramban, and
Seforno (even though each gives a different explanation of what that
category is).
To understand the specific meaning of the word "torah", let's
consider its "shoresh" [root] - the verb "l'horot" - to instruct.
Hence, we should expect the word "torah" in Sefer Vayikra to refer to
an instructional (or procedural) law, i.e. a series of actions
necessary for the completion of a given process.
[The same is true in Sefer Bamidbar, as we shall see in our discussion
of Parshat Parah.]
HOW OR WHAT
Based on this context, the pasuk in Parshat Tzav "zot torat
ha'mincha..." (see 6:7-10) should be translated as, "This is the
PROCEDURE for offering the "korban mincha", as this pasuk introduces
the details regarding HOW the priest must offer the korban mincha.
More specifically, this would include:
a) taking it to the mizbayach;
b) offering a handful ("kometz") from its flour and oil;
c) eating the leftovers as "matza" in the courtyard, etc.
In this manner, Parshat Tzav details the procedures for HOW to offer
all the other types of korbanot. Herein lies the basic difference
between Parshat Tzav and Parshat Vayikra. Whereas Parshat Tzav deals
primarily with the procedures for HOW to offer the various korbanot,
Parshat Vayikra focuses on WHAT korban (or which korban) is to be
offered. Let's explain.
Parshat Vayikra discusses which offerings the individual can bring
should he wish to offer a korban ["n'dava"], as well as which offering
he must bring should he transgress ["chova"]. In contrast, Parshat
Tzav explains how the "kohanim" offer these korbanot, i.e. the
procedures for the "kohanim" to follow once the owner presents them
with the "korban".
This distinction explains why the opening pasuk of each Parsha
directs itself to a different audience.
* Parshat Vayikra begins with:
"...Speak to BNEI YISRAEL and tell them, if an INDIVIDUAL among you
WISHES TO OFFER a korban... " (1:1-2)
* Parshat Tzav begins with:
"Command AHARON & HIS SONS saying, this is the procedure for bringing
the OLAH..." (6:1-2)
Parshat Tzav is addressed specifically to the KOHANIM for it explains
HOW they must offer the korbanot, while Parshat Vayikra directs itself
towards Bnei Yisrael, since everyone must know WHICH specific korban
he CAN or MUST bring in any given situation.
In other words, Parshat VAYIKRA serves as a 'halachik catalogue' -
guiding the individual as to WHICH korban to bring, while Parshat TZAV
serves as an 'instruction manual' - teaching the kohen HOW to offer
each type of korban.
Chumash presents each 'manual' independently because each serves a
different purpose. This can explain why the Torah divides these
details into two separate sections.
[This distinction also explains why certain details are found in both
Parshiot, i.e. those laws that must be known to BOTH the kohanim and
to the individual.
Furthermore, certain procedures that only the kohen can perform
are also included in Vayikra because the kohen serves in this capacity
as the emissary of the individual offering the korban. Ideally the
owner should offer the korban, but since only kohanim are permitted to
come near the MIZBAYACH, the kohen must perform the "avodah" on his
behalf. Additionally, the owner must also be aware of what he is
permitted to do and which rituals are restricted to the kohanim. For
example, the owner is permitted to do "shchita," but may not perform
other "avodot."]
THE 'NEW ORDER'
This background also explains the difference in the ORDER of the
presentation of the korbanot in each Parsha.
As we explained in last week's shiur, Parshat Vayikra discusses the
categories of "korban yachid," beginning with the voluntary N'DAVA
korbanot - OLAH & SHLAMIM - and then continuing with the obligatory
CHOVA korbanot - CHATAT & ASHAM.
In contrast, Parshat Tzav makes no distinction between N'DAVA and
CHOVA. Once the korban comes to the Mikdash, the kohen doesn't need to
know why it was offered. Instead, he only needs to know its category.
Hence, the order in Tzav follows the level of "kedusha" of the various
korbanot: OLAH - MINCHA - CHATAT - ASHAM - SHLAMIM.
[The SHLAMIM is now last instead of second, since it has the lowest
level of "kedusha" ("kodshim kalim").]
THE ORDER IN PARSHAT TZAV
One could also explain that the internal order of Tzav follows
according to how much of the korban is consumed on the MIZBAYACH (in
Chazal, known as "achilat mizbayach"):
The OLAH is first as it is totally consumed on the mizbayach. The
MINCHA follows, as it is either totally consumed, in the case of a
MINCHA brought by a kohen (see 6:16); or at least the "kometz" is
consumed, while the leftover flour ["noteret"] can be eaten only by
the KOHANIM.
Next we find the CHATAT and ASHAM, as their "chaylev" [fat] and "dam"
[blood] is offered on the mizbayach; while the meat can be eaten only
by the KOHANIM.
[All of the above korbanot are known as "kodshei kodashim", as the
meat either is consumed on the mizbeyach or eaten by the kohanim, but
must remain within the courtyard of the Mishkan. The Gemara explains
that this meat eaten by the kohanim is considered a 'gift' to the
kohanim from God (and not from the owner) -"m'shulchan gavohah k'zachu
leh".]
The SHLAMIM comes last as some of its meat can be eaten by the owners
(after the "chaylev" and "dam" are offered on the mizbeyach). As this
meat can be eaten anywhere in the camp (and not only within the
courtyard of the Mishkan), this category is known as "kodshim kalim."
AN OUTLINE of PARSHAT TZAV
The following table summarizes the overall structure of Parshat Tzav
based on the principles discussed above. As you study it, note that
not every 'parshia' begins with a "zot torat ha'--". Instead, we find
several 'digressions' into 'parshiot' of related topics (noted by a
'**"). We will discuss these digressions at the conclusion of the
outline.
TORAT ha'OLAH - 6:1-6
1) bringing the daily "olat tamid";
2) "trumat ha'deshen" - daily removal of ashes from mizbeyach;
3) preparing the wood and fire on the mizbayach;
4) mitzvat "aish tamid" - to ensure a continuous fire.
TORAT ha'MINCHA - 6:7-11
1) the "kometz" (handful) of flour placed on the mizbayach;
2) the "noteret" (leftover portion), eaten by the kohen;
** RELATED LAWS: (6:12-16)
3) the "minchat chinuch" - the special inaugural meal
offering brought by a kohen the first time he performs AVODA.
4) the "minchat chavitin" - offered daily by the Kohen Gadol.
TORAT ha'CHATAT - 6:17-23
1) the procedure how to offer the korban;
2) the portion eaten by the kohen;
3) where it can be eaten (in the "azara");
Related laws:
4) special laws concerning a case where the blood of a chatat touches
a garment or vessel.
TORAT ha'ASHAM - 7:1-7
1) the procedure how to offer the korban;
2) the portion eaten by the kohen;
3) where it can be eaten;
[As "asham" forms the conclusion of the Kodshei Kodshim section,
several laws concerning the reward of the kohen are added, such as the
kohen's rights to the animal hides of the OLAH and the issue of who
receives the "noteret" of the various types of korban mincha (see
7:8-10).]
TORAT ha'SHLAMIM - 7:11-34
1) the laws regarding the Korban Todah (thanksgiving);
2) the laws regarding a Korban Shlamim (freewill);
**RELATED LAWS:
3) laws concerning meat that becomes "tamey" (defiled);
4) the general prohibition of eating "chaylev" and "dam" (blood)
5) the kohen's rights to the "chazeh" (breast) and "shok" (thigh), a
'gift' to the kohen from the owner of the korban.
SUMMARY - 7:35-38 (this concludes the unit)
35-36: "This is the 'reward' of the kohanim from the korbanot.
["mashchat" = reward, but see m'forshim!]
37: ZOT HA'TORAH: l'OLAH, l'MINCHA, l'CHATAT v'l'ASHAM...
ul'ZEVACH HA'SHLAMIM".
THE DIGRESSIONS
Even though most of outline follows according to the structure set by
the phrase "zot torat..." (and hence its laws are directed
specifically to the kohanim) we do find several digressions.
The first such digression is the 'parshia' of 6:12-16, and follows
the laws of how to bring a "korban mincha". It describes both the:
* "minchat chinuch" - the inauguration flour-offering that the kohen
brings on the day he begins his service; and the .
* "minchat chavitim" - an identical korban offered daily by the Kohen
Gadol.
This digression is quite logical, as this law relates to both the
korban mincha and to the kohanim.
Within the laws of the korban SHLAMIM we find two additional
digressions. The first (7:22-27) discusses the prohibition to eat
"chaylev v'dam" from any animal, even if was not offered as a korban
SHLAMIM. The second (7:28-31) explains that the owner of the korban
SHLAMIM must give the "chazeh' and "shok" to the kohen. Note how both
of these digressions are directed to the entire congregation (and not
just to the kohanim/ see 7:22&28) for everyone is required to know
these related laws.
PRIESTLY REWARD
With these digressions in mind, and after reviewing the outline we
may additionally conclude that one of the primary considerations of
Parshat Tzav is the compensation that the kohen receives for offering
the korban. In contrast to Parshat Vayikra, which does not at all
raise this issue, Parshat Tzav tells us that the kohen receives the
hides of the Olah offering, the leftovers of the Mincha offering, most
of the meat of the "chatat" and "asham" and the "chazeh" & "shok" of
the "shlamim".
The summary pasuk in 7:35-36 reinforces the significance of this
point in the eyes of Parshat Tzav, as does the introduction in 6:1-2,
which directs these laws specifically to Aharon and his sons.
KORBANOT THEN / KASHRUT TODAY
As we mentioned above, in the middle of the SHLAMIM section in
Parshat Tzav we find a special "dibur" to Bnei Yisrael prohibiting
them from eating the "chaylev" & "dam" (fat and blood) of any animal,
even if that animal is not being offered as a "korban"!
This law, and its presentation at this location, suggests that the
'kashrut laws' of "chaylev v'dam" can be viewed as an EXTENSION of the
laws of korbanot. In other words, Chumash purposely includes the laws
of "chaylev" and "dam" in Parshat Tzav to teach us that they are
forbidden specifically because these parts of the animal, had it been
a korban, belong on the mizbeyach!
Ideally, as Sefer Devarim establishes (see 12:20-22), one should eat
meat only within the framework of a korban shlamim. Eating "chulin"
(meat which is not a korban) is allowed only when bringing a korban
shlamim is unfeasible. [In Sefer Devarim this meat is referred to as
"basar ta'ava" ('meat of 'desire').]
Nevertheless, even in the realistic, non-ideal condition, when one
does eat "chulin," he still may not eat the "chaylev v'dam."
Therefore, whenever a Jew does eat meat, he must remind himself that
this animal could (or should) have been a "korban shlamim".
One could suggest that man's desire for meat may reflect an
animalistic tendency latent in human behavior. By offering a korban
shlamim, man can channel this desire in a more positive direction -
towards the enhancement of his relationship with God.
[Recall from our shiur on Vayikra that the korban shlamim is the ideal
"korban N'DAVA" in that it reenacts the covenantal ceremony between
God and Bnei Yisrael at Har Sinai.]
Even today (without a Mikdash), by refraining from eating "chaylev"
and "dam", we can elevate our physical world with "kedusha" and retain
a certain level of "kedusha" - even while eating meat.
shabbat shalom
menachem
===================
FOR FURTHER IYUN
A. WHAT'S A MISHPAT?
What do you think is the difference between a "chok" and a "mishpat"?
Consider the linguistic relationship between the words "mishpat" and
"shofet" (= shoresh sh.p.t.), and recall Parshat Mishpatim (Shmot
chapter 21) and its 'key' word (pun intended).
B. SOME MORE 'TORAH'
Note the similar use of the word "torah" - "procedure" - in
Tazria-Metzora - see Vayikra 12:7, 13:59, 14:2,32,54.
See also Bamidbar 5:29-30, 6:21.
Note also Breishit 26:5 - see m'forshim!
Note how the word "torah" takes on a more general meaning in Sefer
Devarim - see 1:5 & 4:44! Can you explain why?
See Shmot 24:12, And note the words TORAH & MITZVAH.
If "mitzvah" refers to TZIVUI HA'MISHKAN, i.e. Shmot 25->31, then to
what does TORAH refer? Based on 7:37-38, could this be referring (at
least partially) to Parshat Tzav?
Could it include other parshiot of mitzvot found in Sefer Vayikra and
Sefer Bamidbar? If so, can you explain why?
Relate to your answers to C & D above.
C. THE PROBLEMATIC FINALE
See 7:37, which accurately summarizes the entire Parsha, except for
one 'small' detail:
"zot ha'torah la'OLAH la'MINCHA, v'la'CHATAT v'la'ASHAM *v'la'MILUIM*
u'l'ZEVACH HA'SHLAMIM..."
What is "v'la'miluim" doing in this pasuk?
1. Scan the Parsha to make sure you understand the question.
2. Note the two directions taken by the commentators in dealing with
this problem. [See Rashi & Ibn Ezra.]
3. Relate these answers to 6:12-16 and the next perek (8:1-36).
4. Now relate this issue to Shmot perek 29.
Note that from 7:38 it appears that the mitzvot of Parshat Tzav were
given on HAR SINAI, and NOT from the Ohel Moed as were the mitzvot in
Parshat Vayikra [see Ramban].
How does this help answer the question concerning the word "miluim"?
5. Why are the laws concerning the 'miluim' recorded in Shmot (perek
29) while all the other "torot" appear in Vayikra?
6. How does all this relate to Shmot 24:12 and Parshiot Terumah
-Tezaveh? To what does the word "torah" refer in that pasuk?
[Iy"h, next week's shiur will deal with this topic.]
D. THE SEVEN DAYS OF MILUIM
At the end of Parshat Tzav (8:1-36), we find the narrative describing
the seven-day "miluim" dedication ceremony. Prove from the style of
this parsha that it belongs in Pkudei. (Look for the repetition of the
key phrase.) Where in Parshat Pkudei does this parsha belong? Why do
you think it is placed here?
How does this parsha relate to Parshat Shmini?
Why do you think this narrative is included in Sefer Vayikra rather
than Sefer Shmot?
Note as well that the fulfillment of all the commandments concerning
how to build the Mishkan in Parshiot Terumah Tezaveh were repeated in
Vayakhel Pekudei, EXCEPT the commandment concerning the seven day
milium ceremony.
E. DAM HA'NEFESH
In the related parsha of "basar ta'ava" in Sefer Devarim (12:20-28),
we find what appears to be a different reason for the prohibition
against eating blood:
"Be sure not to eat the BLOOD, for the blood is the 'nefesh' (life/
soul), and you must not consume the 'nefesh' with the 'basar' (meat)."
(12:23)
In truth, however, this reason involves the very same principle we
discussed. The sprinkling of the korban's blood on the mizbayach
represents the 'nefesh' of the person offering the korban - "ki
ha'dam hu ha'nefesh" (12:23). This is the reason why the blood was
chosen to be sprinkled on the mizbayach, and this is the reason why we
are not permitted to eat the blood.
How does offering a korban or refraining from eating certain animal
parts bring anyone closer to God?
Man's relationship with God stems from his understanding that he was
created for a purpose. Towards that purpose, God created man "b'tzelem
Elokim" (Br. 1:27), i.e. with a creative mind (see first chapter of
Moreh Nvuchim of the Rambam!). It is this trait of "tzelem Elokim"
that differentiates man from animal. Upon seeing the blood of an
animal, man should ask himself, how am I different from that animal?
The animal's shape may be a bit different, but the blood is the same
blood as the human being's, just as the inner organs and limbs are the
same as his.
One could suggest that the experience of offering a korban stimulates
this process of introspection; it may help man recognize that despite
these similarities, he is different, insofar as he was created
"b'tzelem Elokim" - for a purpose. The search for that purpose sets
man on the proper path. As we say in Tehilim:
"Adam bi'kar" - a man [lives] with wealth and honor - "v'lo yavin" -
but does not contemplate his way in life - "nimshal k'bhay'mot nidmu"
- he is like the animals that perish. (Tehilim 49:21)
F. ANOTHER "DIBUR" OUT OF PLACE?
Imbedded within the parsha's discussion of shlamim we find yet
another "dibur" to Bnei Yisrael (7:28-34). Again, why do we find a
"dibur" to Bnei Yisrael in the Parsha intended for kohanim? Shouldn't
these laws appear in Parshat Vayikra?
This "dibur" details the laws requiring the owner of the shlamim to
give the "chazeh v'shok" to the kohen. These laws are in Parshat Tzav
because they deal with the portion of the animal reserved for the
kohanim. On the other hand, it must be emphasized that this portion is
a gift to the kohen from the owner of the korban. As such, it requires
a special "dibur" to Bnei Yisrael.
G. KORBAN TODAH & KORBAN PESACH
One could suggest that the korban Pesach is simply a 'special type'
of korban Todah. The following questions (in lieu of a shiur) will
help you understand their connection. (Read Vayikra 7:11-15 & Shmot
12:3-12.)
1. What is the time frame in which these korbanot can be eaten?
2. What type of bread must be eaten with each korban?
Do any other korbanot come with bread or matza?
3. Would you say these laws 'force' someone to invite people to
join him in eating his Korban Todah?
Must one invite others to join him when eating the Korban Pesach?
4. What is supposed to happen during this "Todah" seudah?
Relate to Tehilim 107, especially pasuk 22!
How is this similar to "leil ha'seder"?
5. How does the recitation of "Hallel" apply to both korbanot?
Relate to Tehilim 100("mizmor l'Todah").
6. According to this comparison, why do we eat matza with the Korban
Pesach?
Does it have anything to do with the matza that Bnei Yisrael baked
after leaving Egypt (see Shmot 12:39)?
Iy"h, we'll have a shiur on this topic before Pesach.
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