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Rabbi L. Scheinbaum
In Tzav, 5756

“Can a man then rob G-d? For you have robbed Me … you give me not tithes. (3:8)

The Navi’s words are as stirring as they are striking. Our various religious observances belong to us. If we decide not to practice, we are spiting ourselves. We are undermining our own Olam Ha’bah that we decide to ignore. If we adhere to the Torah, we will receive a reward commensurate with our observance. If we chose to alienate ourselves from the Torah, we will in turn one day answer for our indiscretion and insolence. If we hoard our money and refuse to share our G-d given wealth with others, then we steal from Hashem. Whatever we have is only…

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Home -> 5756 -> Tzav

Rabbi L. Scheinbaum
In Tzav, 5756

“This is the anointment of Aharon and the anointment of his sons… on the day he brought them near to minister to Hashem.” (7:35)

There were two acts of anointments involving the Kohanim. The first anointing consecrated the Kohanim in general and gave them access to Kehunah. The second anointing was specifically for Aharon and for every Kohen Hedyot who subsequently ascended to Kehunah Gedolah. The first anointing for the Kohanim was a singular occurrence whose effect lasted forever. The anointment of the Kohen Gadol, however, was valid only for Aharon himself. Hence, each successive Kohen Gadol was to be anointed as he advanced to his new position. What is the difference between these two consecrations? Why did the anointing for Kehunah Gedolah not…

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Rabbi L. Scheinbaum
In Tzav, 5756

“If he offers it by reason of gratitude.” (7:12)

One of the central themes in Judaism is the concept of thanksgiving. Indeed, we are called “Yehudim,” a name derived from the name Yehudah. Leah gave Yehudah that name because if reflected her profound appreciation to Hashem for granting her this child. She felt she now had more than she deserved. The Gerer Rebbe, zl, comments that every “Yehudi” should feel that whatever he receives from Hashem is more than he actually deserves. Our first words when we arise in the morning are, “Modeh Ani Le’fanecha,” “I thank you Hashem.” These opening words should set the tone for our daily…

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Rabbi L. Scheinbaum
In Tzav, 5756

“The fire on the altar shall be kept burning on it, it shall not be extinguished.” (6:5)

In Pirkei Avos (5:5), Chazal teach us that miraculously the rains never put out the fire of the wood-pile on the altar. The Mizbayach was situated in an open space, exposed to the elements. Yet, the fire continued to burn even during the heaviest rains. It seems strange that such a miracle would be choreographed. Why did Hashem simply not have it rain upon the Mizbayach so that such a miracle would not be necessary? Horav Chaim M’Volozhin, zl, infers a valuable lesson from this miracle regarding our commitment to serve Hashem under all circumstances. Hashem could certainly have prevented…

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Rabbi L. Scheinbaum
In Tzav, 5756

“The Kohen shall don his fitted tunic.” (6:3)

Rashi cites the Sifra which states that the word usn is related to vsn, “to measure,” which implies that the shirt must be fitted to the size of each individual Kohen. We may question the Torah’s decision to state the admonition in the chapter which deals with removing the burnt ashes. Why is this issue not addressed earlier, in the chapter concerning Bigdei Kehunah, priestly vestments? Horav Moshe Wolfson, Shlita, offers a thoughtful insight in response to this question. The Terumas Ha’deshen, removal of the ashes, was not an essential service. In effect, the pesoles, the disqualified, unfit part of…

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Home -> 5756 -> Tzav

Rabbi L. Scheinbaum
In Tzav, 5756

“It the Olah-offering (that stays) on the flame on the altar all night until the morning.” (6:2)

Chazal teach us that in the Bais Ha’Mikdash, ouhv rjt lkuv vkhkv, “the night goes after the day.” In contrast, outside of the Sanctuary, the day follows the night. Consequently, the Korban Olah burns all night until day break, which is the beginning of a new day. This halachah embodies the disparity between the sanctity of the Sanctuary and life in the “outside world.” Horav Nissan Alpert, zl, explains this phenomenon homiletically. Night is the time of ambiguity, when things are unsure, when clarity of vision is obscured. In the olam ha’gashmi, corporeal world, night precedes day. For instance, when…

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