Date: Fri, 3 Apr 1998 15:02:20 +0000 Reply-To: ml@virtual.co.il Sender: owner-tsc-all@virtual.co.il Precedence: bulk From: "Menachem Leibtag" To: tsc-all@virtual.co.il, tsc-parsha@virtual.co.il Cc: yhe-parsha.ml@virtual.co.il Subject: PARSHAT TZAV - shiur *************************************************************** THE TANACH STUDY CENTER [http://www.virtual.co.il/torah/tanach] In Memory of Rabbi Abraham Leibtag *************************************************************** PARSHAT TZAV [Note: Pesach cleaning didn't allow time for the planned new shiur this week on the connection between Korban Pesach, Todah & the Miluim. However, the topic is discussed in the further iyun section, so if you have time, try to study it this week. In the meantime, we are re-sending (as usual) a revised version of last year's shiur. However, a second e-mail will follow with a 'guest lecture' which discusses the "issur" of CHAMETZ, both on the MIZBAYACH and on chag ha'matzot.] =================== BETWEEN TZAV AND VAYIKRA 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-... [these are the laws of the-...]" [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'CHATAT..." (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 category, 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'mincha..." (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: "...speak to BNEI YISRAEL and tell them, if an INDIVIDUAL among you WISHES TO OFFER a korban to God, then... " (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 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. Furthermore, some of the procedures which only the Kohen can perform on the "korban yachid" are also included in Vayikra, however they are mentioned in Vayikra for in that capacity the kohen serves as the emissary of the individual who is 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" for him.) Furthermore, the owner must also be aware of what he is permitted to do, and what is forbidden. For example, the owner is permitted to do "shchita", even though it is considered one of the "avodot".] THE 'NEW ORDER' With this background, we can better understand the different order of each Parsha:' As we explained in last week's shiur, since Vayikra discusses the categories of "korban yachid", it begins with the voluntary NDAVA korbanot - OLAH & SHLAMIM, and then follows with the obligatory CHOVA korbanot - CHATAT & ASHAM. Tzav makes no distinction between NDAVA and CHOVA. Once the korban comes to the Mikdash, the kohen only needs to know its category, but 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 gemara explains that the meat that they eat is considered a 'present' from God, and not from the owner.] 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, and the "minchat chinuch" - the inauguration flour offering which the kohen brings on the first day which he begins his service. PARSHAT TZAV - OUTLINE ====================== 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 korbanot... 37 : ZOT HA'TORAH l'OLAH, l'MINCHA, l'CHATAT v'l'ASHAM... PRIESTLY REWARD From reviewing the above outline, we can also conclude that one of the primary considerations of Parshat Tzav is the compensation which the kohen receives for offering the Korban. In contrast to Parshat Vayikra which doesn't discuss this topic, in Parshat Tzav we are told that the kohen receives the hides of the Olah offering, the leftovers of the mincha offering, most all of the meat of the Chatat and Asham and the "chazeh" & "shok" of the SHLAMIM. The summary pasuk in 7:35-36 certainly supports this observation, as well as the original header in 6:1-2 which directs these laws specifically to Aharon and his sons. =================== FOR FURTHER IYUN on PART I A. Note how Parshat Tzav also includes the prohibition to eat chaylev and dam (see 7:22-27) which is a "dibur" to Bnei Yisrael. How does this help us understand the reason for the prohibition of chaylev and dam, and how does this relate to the overall topic in Parshat Tzav of what parts of the korban can be 'eaten' and by whom. B. 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 (shoresh sh.p.t.). Use also Parshat Mishpatim (Shmot chapter 21) and its 'key' word (pun intended). C. 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 Devarim. See 1:5 & 4:44! Can you explain why? D. THE 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'SHLAMIM..." 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?! [Iy"h, next week's shiur will deals with this topic.] E. 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? F. See Shmot 24:12. Note the words TORAH & MITZVAH. If mitzvah refers to TZIVUI HA'MISHKAN i.e. Shmot chps. 25->31, then what do you think TORAH refers to. 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 D & E above. G. 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 Sefer Devarim (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. H. 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 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) I. 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. J. 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)? Iy"h, we'll have a shiur on this topic before Pesach.