[Par-reg] Parshat Tzav - shiur

[Menachem Leibtag]

**********************************************************
***
        THE TANACH STUDY CENTER [http://www.tanach.org]
		In Memory of Rabbi Abraham Leibtag
	Shiurim in Chumash & Navi by Menachem Leibtag
**********************************************************
***

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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