Tzav – Page 13 – Peninim on the Torah

“This is the law of the feast peace-offering… if he shall offer it for a thanksgiving – offering.” (7:11,12)

When someone has survived a life-threatening crisis he offers a Korban Todah, thanksgiving offering, as a way of expressing his gratitude to Hashem. Chazal teach us that in the era of Moshiach all sacrifices will become void. One exception to this rule is the Korban Todah, which will never become void. The same idea is mentioned in regard to prayer, for all tefillos, prayers, will be abolished then except those of thanksgiving. How are we to understand these statements? True, the era of Moshiach will usher in an idyllic world wherein man will be free of sin. He will have…

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Rabbi L. Scheinbaum In Tzav, 5755

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

One who has survived a life-threatening situation is adjured to bring a Korban Todah, thanksgiving offering. Rashi cites Tehillim 107 which is used by Chazal as the source for requiring a Korban Todah from a Jew who finds himself in any of four types of situations: He has been liberated from prison, has recently recovered from a serious illness, he returned from a sea voyage, or traveled in the desert and has arrived safely. In each of these cases, he is to express his gratitude to Hashem with a specific korban. In Tehillim 50:23 the pasuk states, hbbscfh vsu, jcuz,…

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Rabbi L. Scheinbaum In Tzav, 5755

“This is the anointment (portion) of Aharon and the anointment (portions) of his sons… that Hashem commanded to be given them…it is an eternal decree for their generations.” (7:35,36)

There were two different types of anointment: one for Aharon and his sons which inducted them into the kehunah, priesthood, and one which was only for Aharon, which elevated him to the Kehunah Gedolah. The first anointing, which included Aharon and his sons, was eternal insofar as it was performed once and was sufficient to consecrate the status of kehunah for posterity. The second anointing, however, served to sanctify only Aharon for the Kehunah Gedolah. His sons, however, and all future Kohanim Gedolim were required to undergo another anointing. Horav Mordechai Gimpel Yoffe, z.l., explains the reason for the distinction…

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Rabbi L. Scheinbaum In Tzav, 5755

“At the entrance of the Ohel Moed you shall dwell day and night for a seven-day period.” (8:35)

The Midrash Tanchuma states that the restrictions imposed upon Aharon and his sons in the course of their consecrations were indeed similar to the ritual restrictions for mourners. Moshe told Aharon and his sons, “Observe seven days of mourning even before you need to, and thereby protect Hashem’s charge. For in the same way, Hashem observed seven days of mourning prior to bringing the flood.” This statement refers to Hashem’s waiting seven days before bringing the flood waters. The kohanim were adjured to observe the period of sadness before the tragic event that would take the lives of Nadav and…

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Rabbi L. Scheinbaum In Tzav, 5755

“And Aharon and his sons carried out all the matters that Hashem commanded through Moshe.” (8:36)

Rashi tells us that Aharon exemplified perfect obedience in that he did not deviate one iota from all he was told. The commandments were many and filled with much detail, but Aharon readily agreed to perform that which was expected of him. This statement is enigmatic! Are we to commend Aharon for doing his job ? Does this mean that every time one does what is expected of him his praises should be publicly acclaimed? The Maharal explains that Aharon accepted Hashem’s order as stated by Moshe as if it had come directly from Hashem. In fact, to acknowledge the…

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Sruly Schnair In Tzav, 5754

“In the place where the olah shall be slaughtered shall the chatas be slaughtered.” (6:18)

The Avnei Nezer asserts that the location of these korbanos suggests a deep insight into the origin of sin. The korban olah was slaughtered in the northern portion of the courtyard, the tzafon. This word “tzafon,” which means north, can also be read as “tzafun,” hidden. The symbolic relationship between these two interpretations can be explained by the fact that the korban olah, among other things, atones for sins perpetrated by sinful “hidden” thoughts. One must atone these seemingly innocuous thoughts. In contrast, the korban chatas is brought to atone for sins committed unintentionally. Although an unintentional sin results from…

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Sruly Schnair In Tzav, 5754

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

Rabeinu Bachya asserts that a chasan and kallah should offer a korban todah in gratitude for their abundant joy. This seems inconsistent with the Talmud in Berachos 54b which cites the injunction that one who has been saved from danger must bring a korban todah. There are four general categories of people who are required to bring a korban todah. They are those who have crossed a wilderness, those who have been imprisoned, those who have been dangerously ill, and those who have crossed a sea. These are people who had been in situations that could have cost them their…

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Sruly Schnair In Tzav, 5754

“And the flesh of the feast thanksgiving peace offering must be eaten on the day of its offering.” (7:15)

The Torah stipulates that the meat and bread of the korban todah must be eaten the same day on which the sacrifice is brought. In as much as this rule similarly applies to some of the other korbanos, it is significant that this rule is expressed for the first time in regard to the korban todah. The Shaagas Aryeh cites a number of reasons for this law. In the case of a korban todah, the owner is required to invite a group of people to share in the large meal. All of the meat and the forty loaves of bread…

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Sruly Schnair In Tzav, 5754

“And the flesh that touches any unclean thing shall not be eaten.” (7:19)

The Kotzker Rebbe z.l. questions the unclean object’s ability to contaminate that with which it comes in contact. Why should not the clean object “cleanse” and purify the unclean one? He answers that a davar tamei, unclean object, is clearly tamei. On the other hand, who can be certain that the clean object is pure? Perhaps we can derive from his words that, in order for a “clean object” to transform something unclean, it is essential that the clean object be totally clean. Otherwise, it might recoil and itself become contaminated. The Baal Ha’Tanya suggests a similar idea. In this…

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Sruly Schnair In Tzav, 5754

“And he placed upon him the choshen and he put in the choshen the urim and the tumim.” (8:8)

The urim v’tumim was a parchment upon which was written the Shem Ha’Meforash, Hashem’s Ineffable Name. Only when Moshe placed the choshen on Aharon were the urim v’tumim inserted in the choshen. This procedure seems strange. Would it not have been more convenient to simply place the parchment with the Name into the choshen before the Kohen Gadol put it on? Horav Dovid Feinstein, Shlita, derives an important lesson from this process. The choshen symbolizes fairness and integrity in financial dealings, which is why it was called the choshen ha’mishpat, breastplate of justice. This choshen was attached to the ephod,…

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“This is the law of the feast peace-offering… if he shall offer it for a thanksgiving – offering.” (7:11,12)

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

“This is the anointment (portion) of Aharon and the anointment (portions) of his sons… that Hashem commanded to be given them…it is an eternal decree for their generations.” (7:35,36)

“At the entrance of the Ohel Moed you shall dwell day and night for a seven-day period.” (8:35)

“And Aharon and his sons carried out all the matters that Hashem commanded through Moshe.” (8:36)

“In the place where the olah shall be slaughtered shall the chatas be slaughtered.” (6:18)

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

“And the flesh of the feast thanksgiving peace offering must be eaten on the day of its offering.” (7:15)

“And the flesh that touches any unclean thing shall not be eaten.” (7:19)

“And he placed upon him the choshen and he put in the choshen the urim and the tumim.” (8:8)

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