Date: Fri, 28 Mar 1997 02:16:48 +0000 Reply-To: ml@jer1.co.il Sender: owner-tsc-all@jer1.co.il Precedence: bulk From: "Menachem Leibtag" To: tsc-all@jer1.co.il Subject: PARSHAT TZAV - PARAH / shiur *************************************************************** THE TANACH STUDY CENTER [http://www.virtual.co.il/torah/tanach] In Memory of Rabbi Abraham Leibtag *************************************************************** PARSHAT TZAV / PARAH To our surprise, the word "torah" in Chumash does not mean TORAH! When we say TORAH, we are usually referring to the entire CHUMASH. However, in the Chumash itself, the word TORAH has a more specific meaning. By studying the Torah's use of word "torah" in Parshat Tzav, Part I of this week's shiur will explain the difference between Parshiot Tzav and Vayikra, while Part II will explain the special meaning of the phrase "CHUKAT ha'TORAH" in Parshat PARAH. PART I - BETWEEN TZAV AND VAYIKRA INTRODUCTION At first glance, Parshat Tzav appears to be simply a repeat of Parshat Vayikra. In both parshiot, we find the detailed laws concerning the five basic categories of korbanot: OLAH, MINCHA, CHATAT, ASHAM and SHLAMIM. However, when we study the Parsha a bit more carefully, we notice that not only is the ORDER of the korbanot different but also their detail. Would it not have been more logical for the Torah to include ALL of the laws and details concerning the korbanot in ONE Parsha? Why then are they divided into two separate Parshiot? A KEY PHRASE The key to understanding Parshat Tzav is the identical phrase which introduces each category of korbanot: "zot torat ha-É [these are the laws of the-É]" [See 6:2 (olah), 6:7 (mincha), 6:18 (chatat), 7:1 (asham), and 7:11 (shlamim).] This very same phrase is also used to summarize all of the korbanot at the conclusion of the parsha: "v'zot ha'torah - l'OLAH v'la'MINCHA, v'la'CHATATÉ" (7:37). This phrase sets the structure for the entire Parsha for it opens each section and forms its conclusion. Therefore, understanding what the word "torah" means will help us understand what Parshat Tzav is all about. [Note that this phrase is not found at all in Parshat Vayikra. It will soon become evident why not.] "TORAH" is only one of the various categories of laws found in Chumash. We also find "chukim", "mishpatim", "mitzvot", etc. It is beyond the scope of the shiur to explain the precise definition of each, but the specific meaning of "torah" is a PROCEDURAL law - a set of actions which must be taken to complete a certain process. For example, in Parshat Tzav, "zot torat ha'minchaÉ" (6:7-10) should be translated - "this is the PROCEDURE for offering the korban mincha" for it details HOW the kohanim are to offer it, the procedure of: a) taking it to the mizbayach; b) offer a handful("kometz") from its flour and oil; c) eating the leftovers as "matza" in the courtyard; etc. In a similar manner, Parshat Tzav details the procedures for HOW each type of korban is to be offered. This detail is very different than Parshat Vayikra which focuses on WHAT specific korban is to be offered. Recall from last week's shiur that Parshat Vayikra details the various korbanot which the individual CAN (N'DAVA) and MUST (CHOVA) bring. Its primary focus is not on the technical details of HOW to bring each korban but rather on WHAT type of korban is to be offered. If the individual wants to bring a korban NDAVA, then Parshat Vayikra tells him WHAT TYPE of korban and animal he can bring. It the individual transgressed, then Parshat Vayikra informs him WHAT specific animal he must bring (korban CHOVA). Thus, Parshat VAYIKRA serves as a 'halachic catalogue' - informing the individual WHAT korban to bring, while Parshat TZAV serves as an 'instruction manual' - teaching the priest HOW to offer each type of korban. Each 'manual' is presented independently, for each serves a different purpose. Therefore, we find that the details for each korban are divided between two separate Parshiot. In fact, the opening pasuk of each Parsha reflects this distinction: * Parshat Vayikra begins with: "Éspeak to BNEI YISRAEL and tell them, if an INDIVIDUAL among you WISHES TO OFFER a korban to God, thenÉ " (1:1-2) * Parshat Tzav begins with: "Command AHARON & HIS SONS saying, this is the procedure for bringing the OLAHÉ" (6:1-2) Parshat Tzav is given specifically to the KOHANIM (the priests), for they must be instructed HOW to offer the korbanot, while Parshat Vayikra is given to ALL Bnei Yisrael, for everyone must know WHAT specific korban he CAN or MUST bring. [Since many of the details concerning korbanot must be known to BOTH the kohanim and the individual, we find that some of the details are actually repeated in BOTH Parshiot.] With this background, we can better understand the different order of each Parsha: Vayikra begins with the NDAVA korbanot - OLAH & SHLAMIM, and then follow with the CHOVA korbanot - CHATAT & ASHAM. Tzav makes no distinction between NDAVA and CHOVA. Once the korban comes to the Mikdash, the kohen needs to know the category of korban which he is to offer. He doesn't need to know WHY the owner has brought it. Therefore, 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 for it has the lowest level of "kedusha" (i.e. "kodshim kalim").] THE ORDER IN TZAV The internal order of Tzav is also determined by which part of the korban is consumed on the MIZBAYACH (known as "achilat mizbayach"): The OLAH is totally consumed on the mizbayach; The MINCHA is either totally consumed (of a kohen 6:16) or at least the "kometz", the "noteret" (left over from the "kometz" is eaten ONLY by the KOHANIM. The CHATAT and ASHAM, the "chaylev" goes on the mizbayach, only the KOHANIM can eat the meat and only in the chatzer. [better known as "Kodshei Kodashim"] The SHLAMIM, the "chaylev" goes on the mizbayach, the meat can be eaten by the owners anywhere in the camp. [better known as "Kodshim Kalim"] The following table summarizes the overall structure of Parshat Tzav based on the principles discussed above. Note that because Parshat Tzav is directed specifically to the KOHANIM it also includes several 'related' laws such as the compensation which the kohanim receive in lieu of their service. OLAH - 6:1-6 1) bringing the daily "olat tamid"; 2) "trumat ha'deshen" - daily removal of ashes from mizbayach; 3) preparing the wood and fire on the mizbayach; 4) mitzvat "aish tamid" - to ensure a continuous fire. MINCHA - 6:7-16 1) taking the "kometz" (handful) of flour, which is offered; 2) the "noteret" (left-over portion), eaten by the kohen; Related laws: 3) the "minchat chinuch" - the special inaugural meal offering offered by the kohen the first time he performs AVODA. 4) the "minchat chavitin" - offered daily by the Kohen Gadol. CHATAT - 6:17-23 1) how the kohen is to offer it; 2) the portion eaten by the kohen; 3) where it can be eaten (in the "azara"); Related laws: 4) special laws regarding what happens if the blood of a chatat touches a garment or vessel. ASHAM - 7:1-7 1) how the kohen is to offer it; 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 animal hides of the OLAH belong to the KOHEN and who receives the "noteret" of the various types of korban mincha (see 7:8-10).] SHLAMIM - 7:11-34 1) the laws of bringing a Korban Todah (thanksgiving); 2) the laws of bringing a Korban Shlamim (freewill); Related laws 3) laws concerning meat which becomes "tamey" (defiled); 4) a general prohibition of eating "chaylev" and "dam" (blood) 5) the "chazeh" (breast) and "shok" (thigh) which the kohen receives as a 'gift' from the owner of the korban. SUMMARY - 7:35-38 (this concludes the unit) 35-36: This is the 'reward' ("mashchat" - see m'forshim!) of the kohanim from the korbanotÉ 37 : ZOT HA'TORAH l'OLAH, l'MINCHA, l'CHATAT v'l'ASHAMÉ ===================== PART II - CHUKAT HA'TORAH INTRODUCTION Parshat PARAH (Bamidbar 19:1-22/ the opening parsha of Parshat Chukat) opens with a unique phrase: "zot CHUKAT ha'TORAH" The word TORAH in this phrase is often understood as the entire Chumash, while this law is called a "CHUKAH" because it appears not to make any sense. Based on our explanation of the word TORAH above, we shall suggest an alternate interpretation. In doing so, we will also suggest a more precise explanation for the word "chukah". TWO PROCEDURES We explained above that the word TORAH implies a certain procedure. In Parshat Parah we actually find TWO procedures: 1) Making the ashes from the red heifer; 2) Cleansing a defiled person [with the "mei chatat" - water mixed with these ashes]. Procedure (1) is described in psukim 19:2-9: a) take a red heifer (one without a blemish); b) Elazar (the second the high priest) must slaughter it outside the camp; c) its blood should be sprinkled facing the Ohel Moed; d) the heifer must be burned to ashes together with branches from both a hyssop and cedar tree, etc. e) the ashes are collected and stored outside the camp. This procedure, which certainly qualifies to be defined as a "torah", is also accompanied by certain "chukim" - statues. a) the kohen who performs this procedure becomes "tamey"; b) the kohen who burns the animal becomes "tamey"; c) the person who collects the ashes becomes "tamey". These laws are not an integral part of the procedure, however, they are a consequence. Chumash refers to laws such as these as "chukim" for they are permanent, i.e they apply for all times. WHAT'S A CHOK? The word "chok" can be used to describe anything standard or of a permanent statue. For example, when Yosef buys the land from the Egyptian during the famine, he does not touch the land of the priests for it is the "chok" in Egypt that priest receive their land in lieu of their service (see Breishit 37:22). Yirmiyahu refers to the laws of astronomy, the regular and permanent cycles of the sun and moon around the earth as "CHUKOT shamayim v'aretz" (see Yirmiyahu 33:25). For a similar reason, Chumash considers the yearly celebration of Pesach and chag ha'matzot as a "chok" (see Shmot 12:14). [See also in Parshat Emor - Vayikra 23:14,21,41, etc.] A "chok" is simply a statue - a standing law or the consequence of a certain event. For example, in regard to "tumah". If a person touches a dead body, he becomes "tamey" for seven days. This is a "chok", not a "torah", for it is the consequence of what happens if a dead body is touched (see Bamidbar 19:11). [Note: Based on this definition, a "chok" can sometimes be a law which does makes sense. Therefore we find some "chukim" which are quite logical while others are not.] PROCEDURE (2) Now we can explain the second procedure found in Parshat Parah - the sprinkling of the "mei chatat" on a person or object which became "tamey" (19:17-19): a) taking the ashes and putting them in water; b) dipping an "eyzov" branch in the water and sprinkling this water on either the person or object which is "tamey". c) repeating this procedure on the third and seventh day. This procedure is also accompanied by special "chukim" which are a consequence: a) he who sprinkles the water becomes "tamey"; b) one who touches this water also becomes "tamey". Based on this definition, Chumash should refer to this procedure as a TORAH. However, if we look at 19:14, it appears that exactly the opposite is true: "And this is the TORAH - a person who dies in a tent, everything in the tent becomes tameyÉ" (19:14) Based on our definition, this should be a "chok" and not a "torah"! The answer is quite simple. The phrase "ZOT HA'TORAH" in 19:14 is actually introducing the procedure defined in 19:17-19. The pasuk should be translated as follows: "This is the TORAH - FOR: a) the case of person who dies in a tent, everything in the tent becomes "tamey" (19:14) b) any open vessel in that tent (19:15) c) anyone who touched a dead body in the field or bone or grave (who also becomes "tamey" (19:16) then they must take for any of these "tamey" persons or objects the special water and sprinkle itÉ- the PROCEDURE (19:17-19) Based on this explanation, we can suggest an explanation for the phrase CHUKAT ha'TORAH used in the opening pasuk of Parshat Parah. It is the special CHOK which relates to the TORAH (procedures) of "tahara" from "tumat meyt", i.e. the making of the ashes (1) and sprinkling the "mei chatat" (2). Each of these two procedures have special "chukim" which accompany these procedures: The special chukim all have one common denominator. The person who is performing the procedure which makes the "tamey" become "tahor", he himself become "tamey"! Chumash refers to this interesting law as "chukat ha'torah". shabbat shalom, menachem =================== FOR FURTHER IYUN: A. WHAT'S A MISHPAT What do you think is the difference between a "chok" and a "mishpat". Use the connection between the word "mishpat" and "shofet" in your answer (shoreh sh.p.t.). Use also Parshat Mishpatim (Shmot chapter 21) and its 'key' word (pun intended). B. SOME MORE 'TORAH' Note the use of the word "torah" - a procedure - in a similar fashion 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 Dvarim. See 1:5 & 4:44! Can you explain why? C. A PROBLEMATIC FINALE Note 7:37, this pasuk is a perfect summary of the entire Parsha, except for one 'small' detail: "zot ha'torah la'OLAH v'la'MINCHA, l'CHATAT v'ASHAM *v'la'MILUIM* u'l'ZEVACH HA'SHLAMIMÉ" What is "v'la'miluim" doing in this pasuk, it doesn't fit? 1. Scan the Parsha to make sure you understand the question. 2. Note the two directions suggested by the commentators to deal with this problem. [See Rashi & Ibn Ezra] 3. Relate these answers to 6:12-16 and the next perek (8:1-36)! 4. Relate now back to Shmot perek 29 - Note that from 7:38 it seems as though the mitzvot of Parshat Tzav were given on HAR SINAI and NOT from the Ohel Moed as was the case of Parshat Vayikra [See Ramban also]. How does this help answer the question concerning what the word "miluim" is referring to? 5. Why are the laws concerning the 'miluim' recorded in Shmot (perek 29) while all of the other "torot" are recorded in Vayikra? 6. How does all this relate to Shmot 24:12 and Parshiot Terumah Tezaveh? What does the word "torah" refer to in that pasuk?! D. In the end of Tzav (8:1-36), we find the narrative describing the 7 day "miluim" dedication ceremony. Where in Parshat Pkudei did this parsha belong? Why do you think it is here? From the style of this parsha, prove that it belongs in Pkudei (look for the repetition of the key phrase). How does this parsha relate to Parshat Shmini? Why do you think that this narrative is included in Sefer Vayikra instead of Sefer Shmot? E. KORBANOT THEN / KASHRUT TODAY To our surprise, in the middle of the SHLAMIM section of Parshat Tzav, we find a "dibur" to Bnei Yisrael - not only to the KOHANIM! This seems to contradict all of our assumptions about the structure of Tzav. What is this 'parsha' doing here? This "dibur" to Bnei Yisrael details the prohibition of eating "chaylev v'dam" (fat and blood) of ANY animal, EVEN IF IT IS NOT A KORBAN. These laws have nothing to do with the Mikdash - these are the general laws of KASHRUT! Once again, why was this 'parsha' placed here? To answer these questions, we must understand these 'kashrut laws' of "chaylev v'dam" as an EXTENSION of the laws of korbanot. Chumash purposely includes the laws of "chaylev" and "dam" in Parshat Tzav to teach us that they are forbidden, BECAUSE these parts of the animal belong on the mizbayach! Ideally, according to Dvarim (12:20-22), whenever one eats meat, it should be within the framework of a korban shlamim. Eating "chulin" (meat which is not a korban) is only permissible when it is not practical to bring it as a korban shlamim. [Sefer Dvarim refers to this meat as "basar ta'ava" (meat of 'desire').] Nevertheless, even when one does eat "chulin", he cannot eat the "chaylev v'dam". A Jew must remind himself of the ideal way in which meat should be eaten: as part of a korban shlamim, where the "chaylev v'dam" belong on the mizbayach. Why? Man's desire for meat may reflect an animalistic side to human nature. By offering a korban shlamim, man can channel this desire to enhance his relationship with God. [Recall from the shiur on Vayikra how the korban shlamim is the ideal "korban ndava" in that it re-enacts the covenantal ceremony between God and Bnei Yisrael at Har Sinai.] Even today, without a Mikdash, by refraining from eating "chaylev", and by salting and draining the animal's blood, we can retain a certain level of "kedusha" when eating meat. F. DAM HA'NEFESH In the related parsha of "basar ta'ava" in Sefer Dvarim (12:20- 28), we find what appears to be a different reason for not eating the blood: "Be sure not to eat the BLOOD, for the blood is the 'nefesh' (life/ soul), you must not consume the 'nefesh' with the 'basar' (meat)." (12:23) This reason for not eating blood is not a different concept, but rather, it is a similar one. The blood of the korban, sprinkled 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 parts of an animal 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. Seeing the blood of an animal, man should contemplate, asking himself: 'in what manner am I different from that animal?' The animal's shape may be a bit different, but the blood is the same blood, the inner organs are the same, the limbs are the same. One could suggest that the experience of offering a korban may stimulate this introspection; it may help man recognize that despite these similarities, he is different, for 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 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) G. ANOTHER "DIBUR" OUT OF PLACE? Within the category 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 be 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 as they deal with the portion of the animal that the kohanim eat. On the other hand, it must be emphasized that this portion is a gift to the kohen from the owner of the korban. Therefore it requires a special "dibur" to Bnei Yisrael. H. KORBAN TODAH & KORBAN PESACH When one compares the laws of these two korbanot, it could be suggested that the korban Pesach is simply a 'special' 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 that these laws 'force' someone to invite people to join him to eat 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 saying "Hallel" relate to both korbanot? Relate to Thilim 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 which Bnei Yisrael baked after leaving Egypt (see Shmot 12:39)? Relate this to the shiur on Pesach & Chag hamatzot, sent out earlier this week! Menachem Leibtag ml@virtual.co.il POB 265 Alon Shevut, Gush Etzion 90433 ISRAEL tel : 972-2-993-1650