[Par-reg] For Parshat Tzav

Thu Mar 6 06:37:27 EST 2014

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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

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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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