Tzav Parshah Thoughts
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Korbanos Today
The Torah forbids eating either blood or chelev, certain fats. But whereas blood of any animal is forbidden, only the chelev o
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Korbanos Today
The Torah forbids eating either blood or chelev, certain fats. But whereas blood of any animal is forbidden, only the chelev of animals used in sacrifice is forbidden. Deer chelev, for example, is permitted. Why is this?
Blood and fat are forbidden precisely because they are used in sacrifice. Not every part used in sacrifice is forbidden. Olah, for example, uses all the animal, yet we may eat meat. This is because meat is not particularly sacrificial, but these prohibited parts are.
The Torah itself associates the prohibition on blood with ‘I have given it to you to be used on the Mizbeach to atone…’ – i.e. that it is used for atonement causes it to become prohibited to eat.
‘Chelev of a nevailah or treifah should be used for all your needs, however it shall not be eaten.’ Obviously chelev is not only eaten, but also used as a fuel and a salve, whatever fat is used for. Blood, however, is seldom used at all, and certainly was not eaten. (The Gemarrah comments on the reward the Torah promises for not eating blood: ‘If for not eating blood, anyhow too disgusting to eat, the Torah rewards, certainly there is great reward for not eating attractive things!’ This indicates that blood is not usually eaten.)
Blood is associated with korban, for sprinkling onto the mizbeach is the only real and effective use blood has. Therefore blood of all species is forbidden, for all blood associates with sacrifice. Chelev, however, has other uses. Thats why its forbidden only if it is from a species used in sacrifice.
The idea is that sacrifice is Hashem’s portion, ‘Bread of your G-d’, unworthy of being eaten by human beings.
We live without a Beis Hamikdash, far removed from bringing korbanos. Tragically, we have drifted from Hashem in our galus. In the prohibition on blood and chelev we remind ourselves; ‘Sir, this chelev here is not for you, it ought to be sacrificed on the Mizbeach. The blood in this liver is Hashem’s portion, to be sprinkled upon the Altar, please do not drink it!’
We are privileged to touch korbanos, to be reminded where we really ought to be; sacrificing in the holy Temple!
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Todah Rabbah
Who brings a Todah Korban? The four who were saved from death; a sick person recovered, a prisoner freed, a seafarer coming to safe port and someone who made his way through a desert. These are also the ones to make a HaGomel brachah.
What about someone who is glad he didn’t need to be saved, for he was never in any danger, is he required to bring a todah too? Isn’t it better than being in danger and then saved?
Nope. A Todah is only brought on deliverance. A person must feel relief, exhilarating joy. Someone who bought a new house is happy too; Todah means channeling relief joy to Hashem.
This underscores the nature of Korbanos: its about us. We need Korbanos. If we don’t feel, we don’t bring. If we have not held G-d’s hand, we cannot respond. Todah: we are touched by Hashem, and respond with love.
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Feeling Unworthy
The same Korban that a Kohen brings on initiation day is what the Kohen Gadol brings each day. Is this coincidence?
The Kohen brings this Korban in initiation, the Kohen Gadol does so too. He demonstrates feeling unequal to his post, truly a novice for so awesome a role.
Feeling unworthiness is not always an inferiority complex, rather it may be a realistic assessment. It leads to the betterment of ones self and service to Hashem, to gratitude for the privilege of serving Hashem.
This applies many of us too. Compare what we have been granted, to what we deserve!
(The Sifra says the korban brought by a novice was different than the korban the kohen gadol brought, however the Rambam indicates that indeed it was the same korban!)
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Keep Your Head Low
Why was there a need for taking out the ashes every single day? Anyhow all that was taken was a mere drop; the real de-ashing was done with a huge pot as necessary. What was the point?
The Chovos Halevovos suggests that Kohanim tend to feel proud about their high and holy position. Hashem gave them the demeaning job of garbage collection, – taking out the ashes each day -, so as to keep them humble…
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Souvenir
The kometz is called ‘azkara’. Sacrificing the handful of meal taken from the Mincha is referred to as ‘a remembrance’. What does this mean?
A Korban involves sacrificing an animal up on the Mizbeach. Sometimes literally, as by an Olah, sometimes symbolically, bringing up its lifeblood or essential organs.
Mincha, however, dances to another tune. We send a token remembrance-piece, a souvenir of sorts, for Him to remember us by. It’s like someone holding onto his Rebbe’s Shiraayim as a keepsake and souvenir.
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Loving Your Enemies
The Baal Haturim sees hinted in this week’s sedrah that when two Talmidei Chachamim argue in Torah not only do they not dislike each other; they actually love each other as a result. Can arguing lead to love?
The argument is not about them, but what does the Torah say. It’s not personal. On the contrary, his sparring partner constantly helps him uncover the truth; can he help liking him?!
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The Extra Mile
Shlamim are referred to ‘a korban for Hashem’ at least four times in this parshah. Aren’t all korbanos to Hashem?
Shlamim are merely kodshim kalim, lesser korbanos, in comparison with Olah, Chatos and Asham. Yet it is more appreciated by Hashem. All those do not show love and devotion to Hashem, for they are brought on obligation. A Shlamim, however, is voluntary, an expression of love.
Thats what Hashem really wants. Only a Shlamim is called a ‘korban for Hashem’, truly a gift to Him.
One cannot be derelict in his obligations. But far more meaningful is going over and beyond. For that is the truest measure of the man.
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To Ponder:
The Rashi indicates that there were two mitzvos, a general mitzvah to clear the ashes off the Mizbeach when the pile became too big, and trumas hadeshen, taking a bit of ash and putting it on the side of the mizbeach. This mitzvah was to be performed daily.
Surprisingly, emptying of the pile was to take off all the ashes on the mizbeach – no matter what the they were from. However the mitzvah of terumas hadeshen was specific; take the ashes of the Olah burnt overnight and put those next to the mizbeach – only those. Why?
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Moshe gathered the entire Jewish people at the door of the Ohel Moed – a clear miracle, comments Rashi – done so that each person should be able to see personally what was going on.
What was on schedule? He washed Aharon and his children, he immersed them in a Mikveh. He dressed Aharon with his shirt, tied his belt, put on his Meil and so on. The same thing was done with Aharon’s children.
Moshe, technically (and halachikly) a king, forbidden to lower himself, bathed Aharon and dressed him – something too debasing for even an servant to do!
Why couldn’t Aharon wash and dress himself? Did it really need to be done before the entire people!?!
Aharon was not an individual filling a function, but rather an office: the Kohen Gadol. Moshe was not dressing brother Aharon, but creating the authority called Kohen Gadol.
He took a body, washed it and dressed it, creating a Kohen Gadol. The Kohen Gadol was a part of the Mishkan and Beis Hamikdash, much as the Menorah was. Indeed the pasuk mentions in one breath that Moshe anointed Aharon and his sons and that he anointed the Mishkan and its vessels.
Subsequent Kohanim Gedolim filled the template Moshe had created. Aharon has ceased to be a man; he was now a Kohen Gadol.
©2014
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