Date: Fri, 26 Mar 1999 15:34:33 +0200 To: all@tanach.org, parsha@tanach.org, yhe-parsha.ml@vbm-torah.org From: Menachem Leibtag Subject: TZAV & KORBAN PESACH Reply To: Menachem Leibtag Error-To: Listproc Error X-ListMember: cypess@ymail.yu.edu [all@tanach.org] *************************************************************** THE TANACH STUDY CENTER [http://www.tanach.org] In Memory of Rabbi Abraham Leibtag *************************************************************** FOR PARSHAT TZAV & SHABBOS HA'GADOL KORBAN PESACH & KORBAN TODAH Why is the korban Pesach different than all the other korbanot in Chumash? Why: * must it be eaten with matza & marror; * must it be eaten with a pre-designated group; * must it be eaten only on the evening of the 15th; etc. - the list goes on and on... Despite its uniqueness, in certain ways it is most similar to the korban TODAH. In the following shiur, we discuss these similarities in order to better understand the laws of Pesach. INTRODUCTION In Parshat Tzav (see 7:11-18) we learn that the korban SHLAMIM can be offered in TWO manners: a) as a TODAH - a thanksgiving offering; which can be eaten only on that day and evening, and must be eaten with forty 'rolls and pitah' [thirty baked matza and ten baked chametz] b) as a standard NEDER or NEDAVA - to fulfill a vow; which can be eaten that day and the next day, [there is no requirement to eat it with bread]. In both cases, the meat of the korban belongs to the owners, and can be eaten anywhere within the walls of Jerusalem. [However, the "chazeh" & "shok" must be given to a kohen.] This type of korban, like any other korban which can be eaten by its owners within the walls of Jerusalem is known as "kodashim kalim". Even though the SHLAMIM is a korban NEDAVA - a VOLUNTARY offering, there are four instances when an individual is obligated to offer a korban TODAH. This obligation is based on Tehillim chapter 107 which describes four examples of an individual's redemption from danger. [These are the same four instances when one is required today to "bentch gomel" - i.e. one who crosses a desert, or travels the sea, or recovers from illness, or is released from prison. (See Tehillim 107.)] In comparison to other korbanot, the korban Pesach [itself yet another category of "kodashim kalim"] is most similar to the korban TODAH - for three reasons: 1) it cannot be eaten the next day, i.e. one must finish eating the korban by dawn, [or according to some opinions by midnight]. 2) it must be eaten together with bread; in the case of TODAH - with matza & chametz bread, in the case of Pesach - only with matza bread. To understand the reason for this similarity, we must first consider the reason for the special laws of the korban TODAH. THANKSGIVING - IN PUBLIC Let's consider a typical case, for example - someone was gravely ill and recovers and decides to offer a korban TODAH. He brings his animal to the Bet ha'Mikdash together with 40 breads. After the owner gives the required "chazeh v'shok" and 4 breads to the kohen, he is left with an enormous amount of meat and bread which must be eaten on that day (or at the latest - that night) in Jerusalem. Obviously, one person could not each so much meat and bread by himself. Instead, he would have to share it with others. Thus, the special laws of the korban Todah create a situation where the owner must invite a groups of friends and possibly even strangers to join him for what we would call today a barbecue. Usually, whenever people sit down to eat (especially when there is bread and meat), they also sit down and talk. What will they talk about? Inevitably, the people invited would ask the owner: 'What happened? Why are you offering a korban TODAH?' [Just like in shul, when someone 'bentches gomel' - everyone asks 'what happened?'] The owner would then explain to his guests that he had been sick and 'baruch Hashem' he is now better etc., thus praising God in public, and properly fulfilling the ultimate purpose of the korban TODAH! In other words, the special laws of the korban Todah help create an environment through which its purpose will be best fulfilled. [It is significant as well that to properly praise God it is not sufficient to simply thank Him privately in tefilla, but it is also important to thank Him in public. In many ways, these laws relate to the social nature of man, and his need to discuss and share his experiences with others.] Furthermore, the chapter in Tehilim that describes when one is obligated to offer a Korban Todah states specifically: "And they shall bring offerings of THANKS [i.e. Korban TODAH] and tell over His deeds with joy." (Psalms 107:22) THE KORBAN TODAH OF A NATION The special laws of the korban Pesach can be understood in a similar manner, for it too is an offering of thanksgiving - not for a personal case of redemption, but rather for our NATIONAL redemption. To explain why, we review the special laws of the Korban Pesach to show how they create an appropriate environment through which we can thank God for our redemption. [If you are not familiar with these laws, see mishnayot Mesechet Pesachim chapter 5.] (A) First of all, the requirement that the Korban Pesach can only be offered in the Bet ha'Mikdash 'forced' everyone to gather in Jerusalem to offer their korbanot - hence creating a 'national gathering'. While these thousands of Korbanot Pesach were offered, the Leviim sang the Hallel in the Temple courtyard - thus creating an atmosphere of rejoicing and 'national thanksgiving'. (B) Eating the korban Pesach was by 'invitation only'. In other words, it was necessary to know ahead of time (before the korban is offered) who would be eating it. The purpose of this law was not to limit the amount of participants, but rather to make sure that everyone will attend! [Just like invitations for a wedding etc.] (C) The korban must be eaten with MATZOT and MARROR. The primary reason for eating the korban Pesach with matza is similar to the reason for eating the korban TODAH with bread; that is, to ensure that everyone 'sits down' to a meal. [However, once we must eat bread, the Torah chooses the type of bread most appropriate for the occasion - which is MATZA and not chametz, to remind us of our slavery in Egypt/"lechem oni".] [Note that the primary reason for eating matza with the korban Pesach cannot be because of our rush when we left Egypt (see Shmot 12:34-39), for this original mitzvah to eat matza & maror with the Korban Pesach with was first given to Bnei Yisrael on Rosh Chodesh Nisan, two weeks BEFORE we even left Egypt (see Shmot 12:1-8)! This is contrast to the matza that Bnei Yisrael baked on the day after the Exodus which was due to the 'rush' when leaving ["chipazon"]. That event explains the reason for the seven days of Chag ha'Matzot (see Shmot 13:2-9), thus commemorating our 'leaving Egypt', but the MATZA which we eat with the korban Pesach is for an independent reason! (See Rambam Chametz u'Matza 6:1), see also shiur on Parshat ha'Chodesh on TSC Website.] (D) MARROR can be explained in a similar manner. Its primary purpose was to make the meal of the korban Pesach more 'formal' (and tasty - a little 'salad with the shawarma'), but once we are adding herbs to our 'sandwich', we take a BITTER herb to remind us of our affliction in Egypt. (This may explain why Romaine lettuce is preferable for MARROR over horseradish.) [l'havdil/ These laws of 'matza & marror' that are eaten with Korban Pesach can be understood as a type of 'theme party'.] (E) The requirement that the meat of the Korban Pesach can only be roasted, not cooked and certainly not raw (see 12:9-10) also ensures that it will be an enjoyable meal for all. (F) NO LEFTOVERS, i.e. the law of "notar" (see 12:10-12) ensures that everyone will enjoy the meal and not think about 'saving' some of the meat for later (just like the laws of the Korban Todah). As we explained above, these laws help create an environment of 'national thanksgiving'. However, the actual 'praise' is accomplished by our recitation of MAGID as we eat the korban Pesach - i.e. we tell the story of Yetziat Mitzraim and then sing the Hallel. This aspect is the most similar to our explanation of the korban TODAH, for in order to properly thank God for our national redemption, we must tell the story in such a way 'that we ourselves feel as though we had been redeemed from Egypt', just as the individual who offers the korban Todah tells his personal story of redemption to his guests. [See again Tehilim 107:22.] Today, even though we are unable to offer the korban Pesach, we accomplish the same goal at the SEDER. Our custom of sitting down to a festive meal with family and guests while reading the HAGGADA, telling its story and singing its songs, achieves this same goal. May we be "zocheh" to fulfill it 'next year in Jerusalem'. shabbat shalom, & chag kasher v'samayach, menachem ==================== FOR FURTHER IYUN 1. Read Tehillim 107. Note how its header and closing verses focus on national redemption in addition to the four examples of individual redemption described in the main part of the mizmor. Note also how most of those cases also relate in some manner to the events of Yetziat Mitzraim ["yordei ha'yam", "holchey midbar", etc.) Relate this to the above shiur. 2. As we say in the Haggada section of "v'hi sh'amda l'avoteinu... sh'bchol dor v'dor omdim aleinu l'chaloteinu...", our national redemption was not only a 'one-time' historical event, rather in every generation situation arise when we are in need of national redemption. As usual, relate this to the above shiur.  ********************************************************* To SUBSCRIBE or to UNSUBSCRIBE to this shiur: send e-mail to: lists@tanach.org with the following message in first line of TEXT: join all or leave all ********************************************************* Previous shiurim are available on the TSC WEBSITE: http://www.tanach.org *********************************************************** If you would like to support the TSC Project or dedicate a shiur, please e-mail: ml@tanach.org *********************************************************** Internet & e-mail list hosting for the TSC provided courtesy of: The Yerushalayim Network (http://www.yerushalayim.net) a Centennial Project of the Orthodox Union (http://www.ou.org) *********************************************************** Copyright (c) 1999 Menachem Leibtag. All rights reserved.