Tzav – Page 14 – Peninim on the Torah

“Command Aharon and his sons.” (6:2)

Throughout Sefer Vayikra we find the expressions, “Aharon and his sons” or “the sons of Aharon” constantly recurring. Rarely do we find Aharon mentioned seperately. Yet, the Kohanim have been able to trace their lineage directly to Aharon Ha’Kohen. It was never just Aharon alone; it was always Aharon together with his sons, preserving the link in the chain of our heritage. This is more noteworthy in Sefer Vayikra (more appropriately called, Toras Kohanim), the book which explains the laws concerning the priestly sacrifices. Sacrifice stands at the foundation of our people. It is at the root of the Jewish…

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Rabbi L. Scheinbaum In Tzav, 5753

“And he shall take up the ashes which the fire consumed the burnt offering on the altar and he shall place them beside the altar.” (6:3)

The first task assigned to the Kohen every morning in the Bais Hamikdash was the removal of the ashes of the previous day’s sacrifices from the altar. Horav M. Shapiro, z.l., explains that these ashes were removed, because their cooling effect on the embers prevented the new fire from burning properly. It is prohibited to wield iron on the Mizbayach, because iron shortens life, while the Mizbayach lengthens it. Likewise, it was necessary to remove anything that smothered the fire which was designated to burn constantly. This also applies to the Menorah, whose residue was cleaned out in order to…

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Rabbi L. Scheinbaum In Tzav, 5753

“And the Kohen shall put on his fitted linen garment.” (6:3)

Rashi explains that the vestments should fit correctly on the Kohen. If they are either too long or too short, they are inappropriate for ritual purposes. Horav M. Sternbuch, Shlita, suggests that this concept also applies to other areas of spiritual endeavor. The external garment should be suitable and consistent with the stature of its wearer. The Rambam states that those designated elite who dedicate their entire life to Torah study are included as honorary members of the tribe of Levi. Their devoted service to Hashem represents the loftiest pursuit, parallel to the dedication of the Leviim. Therefore, the Torah…

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Rabbi L. Scheinbaum In Tzav, 5753

“And (Moshe) placed some blood on the right earlobe of Aharon and on his right thumb and on his right big toe.” (8:24)

The Torah refers to the thumb as bohen, while Chazal refer to it as the gudal because of its thickness (as implied by the word kusd which means large). Rabbeinu Bachya notes the specific names which Chazal have given to each finger of the hand. He cites Rashi’s commentary on the Talmud, Kesubos 5b, which explains the reason for the name of each finger. Each reason is based upon the finger’s specific function reflected in holy endeavor. It is amazing that when Chazal identified each finger, they named it in accordance with its holy function. Most people who use each…

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Rabbi L. Scheinbaum In Tzav, 5752

“Command Aharon and his sons saying, “This is the law of the burnt offering.” (6:2)

Rashi notes the specific use of the emphatic term “command” as opposed to “say” or “speak”. Armed with this strong approach Hashem enjoined the Kohanim to be especially zealous in performing this service, as well as in transmitting the exhortation to future generations. Emphasis is necessary whenever a possibility of monetary loss exists, as is this case. This can be likened to a warning sign on a road in which there is a remote chance of an accident occurring. Similarly, the Torah cautions us whenever there is a likelihood, no matter how remote, of a weakness related to the performance…

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Rabbi L. Scheinbaum In Tzav, 5752

“This is the law of the burnt offering, such burnt offering shall remain on its firewood upon the Altar.” (6:2)

Rashi explains that every individual instance in which the word “Torah” is used, the implication is that one particular law is applicable. In this case “Torah” refers to all sacrifices that “come up” on the Altar, even if they become unfit. They remain, since they have already “come up”. This law applies only to those sacrifices which become unfit in the Sanctuary. Those which become unfit prior to being brought into the Courtyard of the Sanctuary, however, are not offered as sacrifice. Horav Yehudah Zev Segal Zt”l remarks that we may derive a profound lesson regarding our focus in…

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Rabbi L. Scheinbaum In Tzav, 5752

“This is the law of the sin-offering, where the burnt offering is slaughtered shall the sin-offering be slaughtered.” (6:18)

A Jew was required to bring a sin-offering when he transgressed unknowingly. It might seem strange, perhaps even unjust, that if one sinned through sheer forgetfulness, he was required to bring an animal offering as penance. Chazal maintain, however, that if someone is truly separated from evil, even that sin would not have occurred. A sin is able to penetrate an individual’s defenses because it has found an opening. An inadvertent sin does not just happen, it grows from a tiny spark of evil to which one has not attended. The Medrash states that one who does not bring a…

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Rabbi L. Scheinbaum In Tzav, 5752

“If he offers it for a thanksgiving.” (7:12)

The Medrash states that in the era of Moshiach, all sacrifices will become void, with the exception of the Offering of Thanksgiving. Similarly, it is taught that all tefillos will be abolished in the future except for those of thanksgiving. We may question the need for thanksgiving in the era of Moshiach. Thanksgiving is expressed in acknowledgment of Hashem’s beneficence by one who has been rescued from grave peril. The sacrifice is, therefore, man’s method of expressing his belief that Hashem actively guides every aspect of his life. During the era of Moshiach, man will not lack for anything, for…

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“And the Kohain shall put on his linen garment… and lift up the ashes which the fire has consumed.” (6:3) – “Then he shall remove his clothes and put on other clothes and carry out the ashes.” (6:5)

Prior to lighting the fire for the new day’s offerings, the Kohain would perform the ritual of lifting up the ashes. This act does not belong to the preparation of the altar for this day’s service, but rather this is the culmination of the previous day’s service and may only be performed by a Kohain dressed in the complete priestly vestments. The ashes are then placed on the east side, next to the altar, to serve as an remembrance of the devotion represented by the sacrifices of the previous day to Hashem. A new idea is learned from this ritual…

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Rabbi L. Scheinbaum In Tzav, 5751

“This is the offering of Aharon and his sons.” (6:13)

The offering described in this posuk and in the following psukim according to explanations in the commentaries, are the Chavitei Kohain Gadol, a daily morning and evening offering to be brought by the Kohain Gadol, and the Minchas Chinuch of the Kohain Hedyot, a minchah which every Kohain brought upon his induction to the priestly service. In essence these two offerings were the same, except in name, and in mode of offering. The Kohain Gadol, brought this offering daily, offering half in the morning, and the other half in the evening, while the ordinary Kohain brought it once, on the…

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“Command Aharon and his sons.” (6:2)

“And he shall take up the ashes which the fire consumed the burnt offering on the altar and he shall place them beside the altar.” (6:3)

“And the Kohen shall put on his fitted linen garment.” (6:3)

“And (Moshe) placed some blood on the right earlobe of Aharon and on his right thumb and on his right big toe.” (8:24)

“Command Aharon and his sons saying, “This is the law of the burnt offering.” (6:2)

“This is the law of the burnt offering, such burnt offering shall remain on its firewood upon the Altar.” (6:2)

“This is the law of the sin-offering, where the burnt offering is slaughtered shall the sin-offering be slaughtered.” (6:18)

“If he offers it for a thanksgiving.” (7:12)

“And the Kohain shall put on his linen garment… and lift up the ashes which the fire has consumed.” (6:3) – “Then he shall remove his clothes and put on other clothes and carry out the ashes.” (6:5)

“This is the offering of Aharon and his sons.” (6:13)

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