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והנותר מבשר הזבח ביום השלישי באש ישרף

What is left over from the flesh of the feast-offering shall be burned in the fire on the third day. (7:17)

We are enjoined to burn the nosar, left-over meat of a korban, after the time limit for its consumption has passed. The simple reason for the burning of nosar, is that after a few days, the meat begins to spoil and emit a putrid odor. It is no longer edible and people will be disgusted by it. Hashem does not want kodoshim, consecrated meat of a korban, to be a source of repulsion. Thus, He commands us to rid ourselves of this meat through the most effective means. (This is actually a rationale given by the Sefer HaChinuch for the…

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אם על תודה יקריבנו

If he shall offer it for a thanksgiving offering. (7:12)

One who has survived a life-threatening crisis brings a thanksgiving offering to Hashem as an expression of his gratitude. This gratitude goes far beyond the korban. On the contrary, it begins with the korban and should continue in every aspect of his life. He should never forget that he is alive by the grace of Hashem. Throughout Sefer Tehillim, David Hamelech reiterates his praises of Hashem in his gratitude to the Almighty for sustaining him throughout the difficult moments in his life. He went further than just thanking Hashem for the good. He understood that, with regard to Hashem, there…

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וזאת תורת המנחה

This is the law of this meal-offering. (6:7)

In Parashas Vayikra, the Torah addresses the laws of the Korban Minchah. The Torah (2:1) begins the laws of Korban Minchah with a word not used regarding any of the other korbanos nedavah, voluntary offerings: Nefesh, soul (v’nefesh ki sakriv). Rashi explains that, concerning a Korban Minchah, the Torah makes an exception, since this inexpensive korban is usually the offering which a poor man brings. Hashem says, “I will regard it (the korban of an ani, poor man) as if he had offered his very soul. Concerning the Korban Minchah, Chazal (Menachos 110a) teach, Echad ha’marbeh v’echad ha’mamit, ubilvad she’yichavein…

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עשירית האפה סלת מנחה תמיד מחציתה בבקר ומחציתה בערב

A tenth-eifah of fine flour as a continual meal-offering: half of it in the morning, and half of it in the afternoon. (6:13)

The Kohen hedyot, ordinary Kohen, brought his Korban Tamid, continual offering, once upon his induction into the avodah, service. The Kohen Gadol, High Priest, brought it daily: half of the tenth-eifah in the morning; and half in the evening. The Mishnah in Menachos (50b) teaches that the tenth-eifah is split in half, with half brought in the morning and the other half in the evening. It is required that the two halves are from the same whole tenth-eifah. The Kohen may not use a half that he had at home. The Rishonim debate whether the twelve breads that are used…

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אם על תודה יקריבנו

If he shall offer it for a thanksgiving offering. (7:12)

We all have reasons to be grateful. Who is not the beneficiary of some form of good? While some of us have it better than others, it just means that our sense of gratitude should be commensurately greater. We are sorely deficient in one aspect of life: gratitude that we are Jewish; gratitude that we have the opportunity and cognition to realize how fortunate we are to have Torah and mitzvos to study and observe. How vacuous are the lives of those who are bereft of these unique Heavenly gifts? Do we show our appreciation? Do we walk around smiling…

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אם על תודה יקריבנו

If he shall offer it for a thanksgiving offering. (7:12)

Horav Mordechai Schwab, zl, distinguishes between the secular concept of hakoras hatov, gratitude/appreciation, and that of the Torah. Truthfully, this differential applies to all middos, character traits, because, first and foremost, we execute them in response to the Torah’s command that we do so. Derech eretz kodmah l’Torah; human decency/ethical character, refinement, precedes Torah knowledge. One whose middos are flawed will not approach Torah as divrei Elokim Chaim, words of the Living G-d, but as a secular, mundane discipline. As such, Torah will do very little to nothing in terms of transforming him into a ben Torah. Hakoras hatov is…

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אם על תודה יקריבנו

If he shall offer it for a thanksgiving offering. (7:12)

Paying gratitude to the Almighty when everything seems to be going our way is very convenient. Everyone would agree that we have an obligation to acknowledge our debt of gratitude. What about when our prayers are answered with a reply that we find “unacceptable” – when the answer is, “No”? Do we still thank Hashem? We should understand that Hashem is either testing our reaction or He is saving the positive response that we crave for another time. Unfortunately, gratitude under unagreeable, trying circumstances requires cognitive deliberation, hindsight as well as foresight, to understand, accept and show our appreciation for…

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וזאת תורת זבח השלמים

And this is the teaching of the offering of the meal-of-peace. (7:11)

Previously (Ibid 3:1), the Torah referred to the Korban Shelamim, Peace-offering, as Zevach Shelamim, meal of peace. The Korban Shelamim is the only offering that carries with it the added appellation, zevach, meal/feast. In his commentary to Sefer Bereishis (46:1), Horav S. R. Hirsch, zl, writes that Yaakov Avinu was the first Patriarch to offer a Korban Shelamim. This was only after he heard that Yosef HaTzaddik was physically and spiritually safe. When the Patriarch arrived in Be’er Sheva, he was in his happiest frame of mind, having reached a zenith in his life, enabling him to leave his troubles…

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ופשט את בגדיו ולבש בגדים אחרים

And he shall take off his garments, and put on other garments. (6:4)

In his Sipurei Chassidim, Horav Shlomo Y. Zevin, zl (cited by Imrei Shammai) relates that Rav David Tzvi Chein, a Chabad chassid, who was Rav in Chernigov, was scheduled for his yechidus (private interview with the Rebbe, during which the chassid seeks guidance and inspiration) with Horav Shmuel, zl, of Lubavitch. He arrived late, so he decided that he would wait outside the Rebbe’s study. In that way, when the Rebbe would leave, he would quickly ask his question. He was late, and he had to return to Chernigov. As he was waiting, he was joined by the Rebbe’s gabbai,…

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זאת תורת העלה היא העלה על מוקדה על המזבח

This is the law of the Olah/Elevation-offering (that stays) on the flame on the Altar. (6:2)

The Korban Chatas, Sin-offering, is brought when one inadvertently commits a transgression for which the punishment is, when intentional, either kares, Heavenly excision, or the death penalty [any of the four forms of capital punishment/execution]. A person brings a Korban Olah for a sin which he committed with his mind, in which he had improper, sinful thoughts. Interestingly, when one performs a sin with his hand, his punishment is chatas, which is partially eaten by the owners and Kohanim. In contrast, when one commits a sin with his mind, he must bring a korban which is completely burnt. Why is…

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