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Rabbi L. Scheinbaum
In Tzav, 5772

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

Rashi explains that the vestments the Kohen wears must fit according to his body measurements. They should be neither too long, nor too short. Horav Tzvi Hirsch Ferber, z.l., interprets this idea figuratively. Regrettably, sometimes when a person is accorded great honor and “dressed” in royal finery – lauded, praised and esteemed – the raiments are “too long.” They are greater than he actually is. He is not worthy of all the accolades and honor that the community is showering upon him. The individual who is the paragon of virtue and respectability provides a contrast. A man of sterling character,…

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Rabbi L. Scheinbaum
In Tzav, 5772

“The Kohen shall don his fitted linen tunic…he shall separate the ash…and place it next to the Altar. He shall remove his garments and don other garments, and he shall remove the ash to the outside of the camp.” (6:3-4)

In the Talmud Yoma 23b, Chazal explain that the Kohen’s act of removing his garments was an act of derech eretz, good manners and courtesy. It is not proper for a servant to pour wine for his master while wearing the same garments that he wore when he was cooking the meal. Horav Mordechai Gifter, z.l., derives a powerful message from Chazal’s words. A human king has many servants, each performing a specific function. The cook prepares the food, restricting his area of expertise to the kitchen. In contrast, the king’s waiter is someone whose training, refinement and breeding benefit…

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Rabbi L. Scheinbaum
In Tzav, 5772

“The fire on the Altar shall be kept aflame on it, do not extinguish it.” (6:5)

The literal translation of lo sichbeh is “do not extinguish it.” The Baal Ha’Tanya rendered an alternative interpretation for this phrase. “You must extinguish the lo, the negative, within you.” Negativism is an all-consuming destructive force which paralyzes an individual. How does one overcome a negative self-image? How does one develop self-esteem? It is not the intended goal of this book to serve as a psychological authority, or to offer advice for coping with one’s emotional deficiencies. Yet, culling from some of the popular Torah-oriented authorities will help us to address a problem whose severity has reached epidemic proportions. A…

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Rabbi L. Scheinbaum
In Tzav, 5772

Moshe said to the assembly, “This is the thing that Hashem commanded to be done.” (8:5)

Rashi explains that Moshe Rabbeinu was telling the people that anointing Aharon and preparing him to serve as Kohen Gadol was not his own “idea.” He was following the instruction of the Almighty. Moshe was concerned that the people might suspect that he was acting either on his own behalf or on the behalf of his brother Aharon. He mitigated their concerns. While this may have “calmed” the people, Chazal relate that Moshe was still worried that he might personally benefit from the honor of investing Aharon into the Priesthood. This would constitute me’ilah, unlawfully benefiting from this holy endeavor….

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Rabbi L. Scheinbaum
In Tzav, 5771

Command Aharon and his sons, saying, “This is the law of the Olah/Elevation-offering. It is the Olah [that stays] on the flame.” (6:2)

The Midrash Rabbah makes an intriguing statement: Any nation or people which “elevates”  itself  over  Hashem  or His  nation  will  be judged  with  fire. Chazal are teaching us the terrible punishment in store for the person, or people who arrogate personal eminence – who views himself or themselves as greater than Hashem. While this is addressed primarily to the gentile oppressors who feel that they can take on Hashem and His people, it also serves as a blanket statement decrying the ill effects of arrogance. Let us face it: Whoever acts haughtily is, in effect, against G-d, in Whose eyes…

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Rabbi L. Scheinbaum
In Tzav, 5771

Command Aharon and his sons, saying: This is the law of the Olah/Elevation-offering. (6:2)

In previous exhortations concerning the korbanos, offerings, the mitzvah was introduced either with the word daber, speak, or amarta, say. Why does the Torah use the more emphatic term, tzav, command, regarding the Korban Olah, Elevation/Burnt offering? Chazal explain that the more emphatic term is used here to urge the Kohanim to be especially zealous in performing this service; and to ensure that this enjoinment be repeated and emphasized constantly throughout future generations. Rabbi Shimon adds that this exhortation is especially relevant to those commandments that involve a monetary loss, such as the Korban Olah from which the Kohanim received…

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Rabbi L. Scheinbaum
In Tzav, 5771

This is the law of the Olah/Elevation-offering. (6:2)

Rashi explains that “This is the law of the Olah-offering,” is an inclusionary phrase. The Torah teaches us that one “law” includes all offerings that have been alu, placed on the Mizbayach, Altar. Even if they had been pesullin, disqualified, and therefore should not have been placed on the Mizbayach in the first place, we say: Im alu lo yeirdu, “If they ascend, they should not descend.” This is derived from Zos HaTorah – “Every instance that the Torah writes, ‘This is the law,’ it comes to include something.” In this case, all disqualified korbanos, which must be allowed to…

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Rabbi L. Scheinbaum
In Tzav, 5771

It is the olah [that stays] on the flame, on the Mizbayach… and the fire of the Mizbayach shall be kept aflame on it. (6:2)

In the Talmud Succah 28a, Chazal relate an incident to express the idea which is reflected in both parts of the above pasuk by two different commentators. Chazal relate that Hillel HaZakein had eighty students, thirty of whom were worthy that the Shechinah rest on them, as it did on Moshe Rabbeinu. Another thirty of them were worthy that the sun stand still for them, as it did for Yehoshua bin Nun. The remaining twenty ranked in-between. This means that they were on a greater spiritual plane than those disciples who were compared to Yehoshua, but were not quite as…

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Rabbi L. Scheinbaum
In Tzav, 5771

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

The Midrash teaches that l’asid lavoh, after the advent of  Moshiach Tzidkeinu, all the korbanos, offerings, which effect atonement will be eliminated except for the Korban Todah, Thanksgiving-offering, which will continue. In a perfect world, sin will no longer exist. Yet, gratitude and thanksgiving will never be cancelled. While this statement is a powerful commentary on the significance of expressing gratitude, what purpose will there be for this declaration once Moshiach arrives and the “good times” begin? Hodaah, gratitude, is expressed by the recipient of a personal miracle; one who has been saved from a near-death experience; an individual who has survived…

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Rabbi L. Scheinbaum
In Tzav, 5771

Aharon and his sons carried out all the matters. (8:36)

Rashi states that the Torah is teaching and praising the level of Aharon HaKohen’s and his sons’ commitment. “They did not deviate ‘right or left’” from all that they were commanded, and did exactly as instructed despite the voluminous details and minutae involved in these laws. Sifra comment that this alludes not only to their execution of the mitzvah, but also to the joy inherent in their performance. Although they did not hear the command directly from Hashem, Aharon and his sons performed it with enthusiasm and zest. There was no volunteering someone else, shrugging of shoulders, or exhibiting false modesty. They…

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