SEDRAH SELECTIONS PARSHAS TZAV 5774 BS"D

Ch. 6, v. 2: "Zose toras ho'oloh hee ho'oloh al mokdoh" - This is the law of the elevated offering she is the oloh on its pyre - This is the Torah that is elevated, the Torah that is learned with fiery enthusiasm. (Admor of Kobrin)

Ch. 6, v. 3: "V'lovash haKohein mido bad" - And the Kohein shall don to his size a linen garment - "Bad" literally means alone. It is only the four designated garments that he may wear for the service, and no others. (Sifra)

"Bad" means only, unique. These specific garments are usable for such sanctified activities. (Holy Zohar)

Ch. 6, v. 3: "V'heirim es ha'deshen" - And he shall separate the ash - There are two removals of ash. One is done daily early in the morning. It is a small amount, and it is placed near the altar. The second removal is when there is an overly large amount of ash on the altar. This large amount is removed and placed on the Mount of Olives.

Ch. 6, v. 11: "Kole asher yiga bohem yikdosh" - Anything that will touch them will become sanctified - Toras Kohanim says that here "touching" means absorbing. The Holy admor Hazokein had a chosid who attended many functions where the Admor and his Chasidim assembled. He also frequented assemblies where some not so observant people were present. Once, upon entering the private quarters of the Admor, the Admor took him to task for being present at gatherings of non-observant Jews. He excused himself by saying that although he was there he attempted to bring a positive influence. As far as he himself being the recipient of negativity he felt he was very strong, given that he regularly attended Chasidic gatherings. The Admor responded that this was a very risky approach. From our verse we derive that to become more sanctified by touching means to ABSORB. To become defiled we find by the laws of "tumoh" that simple contact suffices.

Ch. 6, v. 18: "B'mokome asher tishocheit ho'oloh tishocheit hachatos" - In the location that the oloh offering will be slaughtered there shall the sin offering be slaughtered - This law affords the sinner some respite from being embarrassment. If the location of slaughtering the sin offering would be uniquely its place, everyone who brings a sin offering is indirectly announcing that he has committed a sin that requires a chatos. In a similar vein, he who has sinned and fears that the demerit of the sin will bring to his falling in the war and thus weakening the resolve of other warriors, is exempt. The Torah likewise gives other exemptions, such as he who has just married or he who has not been able to partake of produce he planted because of the ruling of "orloh." This likewise serves as a "cover-up" for the person who has sinned.

It seems that in recent generations this sensitivity has waned. Many people glibly relate that they sinned (not in a manner of confession as a component of repenting). (Yerushalmi Sotoh)

Ch. 6, v. 18: "B'mokome asher tishocheit ho'oloh tishocheit hachatos" - In the location that the oloh offering will be slaughtered there shall the sin offering be slaughtered - An oloh can be brought voluntarily for a sin in the realm of thought. This is done by a righteous person. He who has actually sinned a grievous sin requiring a chatos and offers it becomes elevated and enters the location of the righteous person. (Mei Hashilo'ach Admor of Ishbitze)

Ch. 6, v. 19: "Hakohein hamcha'tei osoh yochlenoh" - The Kohein who processes the chatos shall eat it - This does not mean that he must single-handedly eat it. There is obviously too much meat for one person to consume during the remainder of the day and the night. The intention is that he must partake of it and has the privilege of being first to choose any portion/s that please him. (Rabbi Dovid Zvi Hoffman)

Ch. 7, v. 11: "V'zose toras zevach hashlomim asher yakriv laShem" - And this is the law of the shlomim slaughtering that he will bring close to Hashem - This is the only type of slaughtered offering where it says that the owner will bring close to Hashem. This is because a shlomim is brought as a voluntary present, not as any sort of atonement. When one brings an appeasement to someone against whom he has sinned he sends it through a medium, allowing for a cooling off period. Not so with a voluntary gift. The donour brings it directly. This also explains the words "Yodov t'vi'enu." (Ponim Yofos)

Ch. 7, v. 12,13: "Matzos, Al chalos lechem chometz" - Matzos, Plus chometz breads - Chometz represents a miracle clothed in nature. Matzoh represents pure miracles beyond nature. This is why we consume only matzoh on Pesach. The four situations for which a person has to bring a todoh offering therefore includes matzoh for the miracle and chometz for its being clothed in nature. (Sfas Emes)

Ch. 7, v. 15: "Uvsar zevach todas shlomov b'yom korbono yei'ocheil lo yaniach mi'menu ad boker" - And the meat of the slaughtered thanksgiving shlomim on the day of its offering shall be eaten he may not leave of it until the morning- A standard voluntary shlomim may be eaten on the day it was offered and the following day. Given that both are shlomim offerings, why the difference? For one who has experienced a miracle that has gotten him out of a severe dilemma, a day's worth of thanksgiving is sufficient. He clearly recognizes the miracle. A person for whom things are proceeding normally and yet his heart tells him to show appreciation for "V'al ni'secho shebchol yom imonu," needs two days to express his appreciation, so that it is truly absorbed. (Holy Alshich)

Ch. 7, v. 16: "V'im neder o n'dovoh zevach korbono b'yom hakrivo es zivcho yei'ocheil umimochoros v'hano'seir mimenu yei'ocheil" - And if a vow or a donation is his offering on the day of his offering it shall be eaten and that which is left for the morning may be eaten - Do not think that the two day span during which it may be eaten is equal. Since the Torah clearly states that what is "left over" for the second day may be eaten, it teaches us that it is preferable to eat it all on the first day. (Sifra)

Ch. 8, v. 36: "Va'yaas Aharon uvonov es kol hadvorim asher tzivoh Hashem b'yad Moshe" - And Aharon and his sons did all the matters that Hashem commanded through the hand of Moshe - Note that the verse does not say "kaasher," but rather "asher." This is because there was a deviation. The two oldest of Aharon's sons added a foreign fire. (Ramban)

I understand this as follows: The word "kaasher" means just as, no more, no less. "Asher" means "as," i.e. that which was commanded was done, but does not exclude an addition.

A GUTTEN SHABBOS KODESH. FEEL FREE TO DISTRIBUTE BY COPY OR ELECTRONICALLY.

FEEDBACK IS APPRECIATED. TO SUBSCRIBE, KINDLY SEND REQUEST TO: SHOLOM613@ROGERS.COM

See also Oroh V'Simchoh - Meshech Chochmoh on the Weekly Parsha, Chasidic Insights and Chamisha Mi Yodei'a