Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat Tzav Volume VI/Number 24 (258) 16 Adar II 5752/March 21, 1992 Parasha Overview This Parasha continues the laws of the sacrifices. However, notes Ramban, the focus this week's Parasha is different from last week's; the latter was addressed to all of Bnei Yisrael, and the former is directed to the Kohanim alone. We noted last week, that the Torah does not command an individual to bring sacrifices; a person who wishes to become closer to Hashem will seize the opportunity. However, as the name of our Parasha suggests, the Kohanim are commanded very explicitly how each sacrifice should be brought. Abarbanel notes (cited in Bedibur Echod) that the practice of bringing sacrifices is shared by Jews and non-Jews alike. All that makes one form of service a Mitzvah and the other a cardinal sin (idolatry) is the fact that the former is commanded by Hashem and His instructions are meticulously followed. The above idea is precisely the meaning of the enigmatic opening verses of this week's Haftara (Yirmiyahu 7:21-8:3 and 9:22-23). There we read, "I did not command you regarding the 'Olah' and 'Shelamim' sacrifices. All I commanded is that you heed My word..." Is this true? This week's and last week's Parashot as well as many other sections of the Torah are full of the laws of sacrifices! However, explains R' David Kimchi ("Radak"), Hashem did not command us to bring sacrifices, as explained above. Furthermore, the act of bringing a sacrifice is the main point of the service described in these Parashot. Rather, it is our desire to come closer to Hashem or to repent (as the case may be), symbolized by the sacrifices, which Hashem loves. R' Yehuda Aryeh Leib of Ger (the "Sefat Emet") elaborates upon this theme, noting that each of the sacrifices is introduced with the phrase, "This is the 'Torah' of the 'Olah' [...of the 'Chatat; ...of the 'Asham']." The benefit of a sacrifice is not derived from bringing it, but "hearing" its message, the "Torah" of that sacrifice. There are two ways to bring a sacrifice, or to do any Mitzvah, notes the Sefat Emet. If one simply performs the act, the Mitzvah is done, but it leaves no lasting impression. However, if one becomes so involved in the Mitzvah that he becomes attached to it, then the Mitzvah becomes part of him. Of such a Mitzvah, the Zohar (quoted by the Sefat Emet) says that its merit is much more enduring. What distinguishes one kind of Mitzvah from the other? The "Berachah" (blessing) which is recited before it is performed. That is where a person expresses his intention to carry out G-d's will, and whether (and how) a person says the Berachah is a clear indication of how attached he is to the Mitzvah. (Sefat Emet 5631) ************************************ Thirty days before Pesach.... ...one begins to study the laws of Pesach, Chazal teach. At this time, therefore, Hamaayan traditionally begins to present Pesach thoughts. This year, we will IY"H follow the order of the well- known poem "Kadesh U'rechatz", covering several steps each week. Many commentators have found homiletical meaning in this poem, aside from its obvious purpose of reminding us how to conduct the Seder. For example, R' Yehoshua Segal Deutsch (formerly Rabbi of the Katamon Yeshiva) writes as follows: King David asks (Tehilim 24:3): "Who will climb Hashem's mountain, and who can stand in His holy place?" This poem tells us how one can stand before Hashem and not worry about falling: "Kadesh U'rechatz" - Sanctify yourself and be confident! ("Rechatz" in Aaramaic means "be confident.") How does one accomplish this? "Karpas Yachatz" - Man's material nature (which like "Karpas", comes form the earth) cannot be reined in overnight. Rather, divide ("Yachatz") and conquer. According to one commentator, Bnei Yisrael's defense for the sin of the Golden Calf was that "Matan Torah" (the giving of the Torah) had been too sudden for them, and left them confused and disoriented. Another tactic is "Maggid Rachtzah" - Tell others to cleanse themselves. This will inspire you to do the same. However, one might ask, "Who am I to rebuke others?" The answer to this is "Motzi Matzah" - Get rid of that humility, that view of oneself as being lowly as Matzah. As important as humility is, there is no place for it when one sees others violating the Torah. However, do not become arrogant or haughty, but rather "Maror Korech" - Wrap yourself in a cloak of authority (="Marah") which you can use when rebuking others, but can shed at other times. In order to be an effective teacher, "Shulchan Orech" - Make sure your Torah knowledge is like a set table before you so that it will always be at your fingertips. Also, make sure that your rebuke does not become a weapon of the Heavenly prosecutor. Make sure that "Tzafun Barech" - Hidden ("Tzafun") within your heart should be blessings for your fellow Jews. You should also "Hallel" - Praise your brethren before Hashem. If you do this, your deeds will be "Nirtzah" - Accepted by Hashem. (Haggadah Shel Pesach Kol Yeshuah) ************************************ "....the Holiday of Matzot, the time of our liberation..." (from Kiddush and the Pesach prayers) R' Avraham Yitzchak Hakohen Kook writes: Religious idealism is alive at every time and place, but the mundane in our lives obscures its light. However, Yom Tov comes along and lifts the veil, revealing the light once again, and then we all take pleasure in Hashem and His kindness. The great love which is aroused at that time drives us to occupy ourselves with Hashem's Mitzvot, as we realize our profound debt to the One who has always loved us. In particular, on the night when Pesach begins, a feeling of liberation comes over us, and the Divine spirit hidden so deeply within us makes its presence known. This spirit, in turn, allows us to see how we are in fact, gradually being redeemed. We have fought with enemies, physical and spiritual, strong and weak, and we are winning. We are witnesses that there is no spirit like the spirit of our nation which is constantly watered by the dew of renewal. (Siddur Olat Re'iyah) ************************************ A Pesach Story It was customary in Europe for the teachers of the very young to have their pupils memorize the key words of the order of the Seder (i.e. "Kadesh U'rechatz etc.") along with their traditional interpretations. Once, on the evening of the Seder, the Chassidic Rebbe known as the "Shpole Zeide" asked his little son to recite the key aloud. The child began, "Kadesh - when the father comes from Shul on the evening of the Seder, he must immediately recite Kiddush." The "Zeide" waited for his son to continue, but the child said that his teacher had not taught him anything further on this point. And so, his father taught him the conclusion: "so that the youngsters won't fall asleep, but rather will ask the 'Mah Nishtanah' ('the Four Questions')." On the following day, the child's teacher was present at the Rebbe's table, and the Rebbe asked him, "Why didn't you teach the children the concluding remarks?" "I didn't want to trouble them," said the teacher, "especially since the reason given is not very important. After all, even a person who has no children makes Kiddush immediately upon his arrival from Shul!" The Rebbe became angry. "Are you the one to judge which reason is important and which is not? Are you wiser than all of the other teachers? How did you dare change that which has been taught for generations? Let me tell you what those who lived before us alluded to with this statement. "When the father - that is our Father in Heaven - comes from Shul on the evening of the Seder - when He sees how His children, the people of Israel, have severed themselves from the darkness and troubles of the Exile and have come to the Shul to praise Him for their Redemption; when He sees this, He must immediately recite Kiddush - He must renew the 'Kidushin' (the marriage bond) between Himself and ourselves, and strengthen us in our Exile so that the youngsters won't fall asleep - so that we don't sink into a deep slumber in our Exile, but rather [we] will ask the Mah Nishtanah - why is this night, this Exile, longer than all the other exiles?" With that, the Zeide burst into torrential weeping, and all present wept along with him. Finally, he came to himself and said, "Now we must give our Father some joy; we must show Him that His children can dance in the darkness, too." And together they began to sing and dance. ************************************ Our biography feature will resume after Pesach. ************************************ The learning schedule for this Shabbat is: Daily Mishnah Kelim 27:2-3 (Learn two Mishnayot every day) Daily Halacha Orach Chaim (Mishnah Berura) 363:31-32 (Learn three paragraphs each day) Daf Yomi Ta'anit 16 (Learn two sides of a page each day) Shmirat Halashon: L.H. 8:1-2 or Guard Your Tongue: Pages 187-188 Rambam Chapter/Day: Hilchot Shluchin V'shutafin - Chapter 8 3 Chapters/Day: Hilchot Psulei Hamukdashin - Chapters 11-13 Sefer Hamitzvot Sh:N130,N129; Su:P91; M:P90; Tu:P49; W:P49,P118; Th:N113 F:N114