|
   |
 |
|
 |
|
|
|
|
|
|
|
           |
|
|
|
1. QUESTIONS
FOR PREPARATION 1. QUESTIONS FOR
PREPARATION KASHRUT - LAWS OF CHAYLEV V'DAM & KORBANOT
Noting that the rest of Parshat Tzav deals exclusively with the laws of korbanot, attempt to explain why these laws of kashrut (which apply to eating an animal which is NOT a korban) are also included in Parshat Tzav? [In your answer, relate to 7:25 -" from an animal which CAN BE a korban for Hashem..." ] 2. Note as well that these same laws (in a more concise form) had already been mentioned in Parshat Vayikra (see 3:17). In your opinion, why is it necessary to repeat them again in Tzav? Is their context in each Parsha the same or different? [In other words, what specific korban do they related to in each Parsha?] 3. Next, read Vayikra 17:8-12. Is this prohibition against eating blood the same as the one mentioned in Parshat Tzav or different? If it is the same, why do you think it is being repeated? If it is different, what is different about it? In your opinion, why is "chaylev" not mentioned here? Now read 17:13-14. What prohibition is being added? Why? How do these psukim relate to your answer to the first part of this question? 4. Finally, see Devarim 12:13-16. In what context is the prohibition against eating blood being mentioned? Why do you think that it is necessary to repeat this law in this parsha (what is the overall topic of this parsha/12:4-19)? Now read Devarim 12:20-28. What is the topic of this parsha? How is this parsha related to 12:4-19? to 12:15-16? According to this parsha, are there TWO reasons for not eating blood, or only ONE? [Relate to 12:23 & 12:27 / is this the same reason or two different reasons?] How does this parsha relate to Vayikra 7:22-27 and its context? 5. Based on the above questions, how does the prohibition against eating "dam v'chaylev" (which applies to this very day) relate to the laws of korbanot? Why is this significant. 6. For further iyun, see: Ramban on Vayikra 17:11 & Devarim 12:23-25; Chizkuni on Vayikra 3:17 & Devarim 12:16; Sefer ha'Chinuch - Mitzvah #147 & #148; PART II - QUESTIONS FOR PREPARATION (for weekly
shiur) 1. Take a blank page, and make a LIST of all the 'parshiot' in Parshat Tzav. For each 'parsha', write no more than a short phrase (two or three words) that summarizes its gist. [One line for each 'parsha'.] Then, take your list, and by grouping common topics together, transform it into an OUTLINE. Give a title for the entire outline. 2. Scan the entire Parsha once again, and note each time that a new "dibur" begins [i.e. "vayomer Hashem el Moshe..."]. Make note of those positions on your outline. For each "dibur", note WHO it is to, and relate this to the context of its contents. Be sure that you can explain where there are certain time that we find a "dibur" to Bnei Yisrael, while other times only to Aharon and his sons. Be sure to relate to 7:37! 3. Attempt to define the overriding principle that guides the order of the parshiot in Parshat Tzav. In what way is the order of Parshat Tzav different than Parshat Vayikra? Can you explain why? 4. After you have given a title for Parshat Tzav (i.e. chapters 6- 7), suggest a title for both Parshiot Vayikra and Tzav together. Based on your titles, why are all the korbanot be repeated twice? Are the same details for each korban being repeated? For details that are the same - attempt to explain why they are repeated. For details that are different - attempt to explain why there are listed specifically in each respective Parsha. 5. Would it not have been more logical for the Torah to combine all of these laws concerning korbanot into one Parsha? Based on your outline, can you explain why each Parsha is presented separately? Relate to the opening psukim of both Parshiot Vayikra & Tzav. 6. Why (all of the sudden) is there a "dibur" in 7:22-27 to Bnei Yisrael, and not only to the Kohanim? How do these laws enhance your understanding of the laws of Kashrut today? Note that 7:28-34 also a "dibur" to Bnei Yisrael. Can you explain why? Based on these two sources (i.e. these two "dibur"s), how would you 'redefine' your overall definition of Parshat Tzav. In your answer, relate to 7:34-36. PART III - PARSHANUT 2. Read 7:38. According to this pasuk, WHEN and WHERE were these mitzvot (i.e. chapters 6->7 - the TOROT) given to Moshe Rabeinu: on Har Sinai? if so, during the first or last 40 days? from the Mishkan (ohel moed)? if so, before or after the laws in Parshat Vayikra? likewise, before or after the Mishkan was dedicated? How would your answer be affected by the principle of "ein mukdam u'm'uchar ba'Torah"? See Ramban : Why does Ramban quote (here) the statement by Chazal that ALL of the mitzvot were given first from har Sinai, and then repeated from the Ohel Moed? What problem would this solve? What doesn't Ramban himself accept this pirush? How does Ramban explain this pasuk? How do both of these pirushim relate to Vayikra 1:1? Relate to Ramban's pirush to 8:1! See question #3 below. Next, see Ibn Ezra [& Chizkuni]: What specific point concerning 7:38 does this Ibn Ezra deal with? How does it relate to the above Ramban? Why does Ibn Ezra quote the pasuk from Amos? 3. Read 8:1-8 (if possible, the entire perek). Note how this is the first 'narrative' in Sefer Vayikra. Note also that it is the fulfillment of God's commandment to Moshe in Shmot chapter 29. [Review also Shmot chapter 40 (in case you forgot it), as well as Vayikra 1:1 and 7:37-38.] Now, try to determine the chronological order of these events. In other words, when did the 7 day miluim ceremony take place (on what day), when did the SHCHINA dwell on the Mishkan (see Shmot 40:34-37), when were the mitzvot of Parshat Tzav given, etc. ? Now, see Rashi on 8:2. Why does Rashi state immediately at the beginning of this parshia his principle of "ein mukdam u'm'uchar"? How and why does Rashi arrive at his conclusion of the date of the 23rd of Adar. [Relate to Shmot 40:1-2.] Finally, see Ramban on 8:2! How and WHY does Ramban disagree with Rashi? Is Ramban able to keep Sefer Vayikra in chronological order? [In order to do so, what assumptions must he make?] Towards the end of this Ramban, he agrees that a certain parshia (if those listed above) is indeed 'out or order', but explains why. Which 'parshia' is this, and why does Ramban 'move' specifically this one? [See also Ramban on Shmot 40:1.] Relate your answer to the first Ramban of Sefer Shmot! [Note how Ramban has a principle as well concerning when we DO say "ein mukdam u'muchar". Explain it! See also Shmot 16:30-36 for similar example.] See also second part of the Ramban on Vayikra 25:1! THE DIFFERENCE BETWEEN TZAV AND VAYIKRA At first glance, Parshat Tzav appears to be simply a repeat of Parshat Vayikra. In this week's shiur, we explain how and why they are different. Even though our analysis will be a bit tedious and deals with topics that seem to be totally irrelevant today, when we are finished we should be able to enhance our understanding of the laws of Kosher meat. INTRODUCTION At first glance, it would seem more logical had the Torah combined all these laws into ONE Parsha? To understand why they are separated, we must first take a closer look at Parshat Tzav to understand its structure, and then compare it to Parshat Vayikra. A KEY PHRASE This very same phrase appears one last time in summary pasuk of this unit: "zot ha'torah - la'OLAH la'MINCHA, v'la'CHATAT..." (7:37). Therefore, a clearer understanding of the word "torah" will help us determine what Parshat Tzav is all about. [Significantly, this phrase is found nowhere throughout Parshat Vayikra. The reason for this omission will soon become evident.] Even though the word 'torah' is commonly used to describe the entire Torah [i.e. Chumash], in Sefer Vayikra it carries a very specific meaning, as "torah" is only one of the various categories of laws found in Chumash, as are "chukim" and "mishpatim" etc. As we will see, a "torah" in Sefer Vayikra will usually refer to a PROCEDURAL law, i.e. a series of actions necessary for the completion of a given process. [The same is true in Sefer Bamidbar, as we shall see in our discussion of Parshat Parah.] Let's take for example the pasuk in Parshat Tzav, "zot torat
ha'mincha..." (see 6:7-10). Based on its context, it should be translated
as, "This is the PROCEDURE for offering the "korban mincha", as this pasuk
introduces the details regarding HOW the priest must offer the korban
mincha, more specifically: In a similar manner, Parshat Tzav details the procedures regarding HOW to offer all the other types of korbanot. Herein lies the basic difference between Parshat Tzav and Parshat Vayikra. Whereas Parshat Tzav deals primarily with the procedures for offering the various korbanot, Parshat Vayikra focuses on WHICH korban is to be offered, and under which circumstances. Let's explain. 6. Why (all of the sudden) is there a "dibur" in 7:22-27 to Bnei Yisrael, and not only to the Kohanim? How do these laws enhance your understanding of the laws of Kashrut today? Note that 7:28-34 also a "dibur" to Bnei Yisrael. Can you explain why? Based on these two sources (i.e. these two "dibur"s), how would you 'redefine' your overall definition of Parshat Tzav. In your answer, relate to 7:34-36. PART III - PARSHANUT 2. Read 7:38. According to this pasuk, WHEN and WHERE were these mitzvot (i.e. chapters 6->7 - the TOROT) given to Moshe Rabeinu: on Har Sinai? if so, during the first or last 40 days? from the Mishkan (ohel moed)? if so, before or after the laws in Parshat Vayikra? likewise, before or after the Mishkan was dedicated? How would your answer be affected by the principle of "ein mukdam u'm'uchar ba'Torah"? See Ramban : Why does Ramban quote (here) the statement by Chazal that ALL of the mitzvot were given first from har Sinai, and then repeated from the Ohel Moed? What problem would this solve? What doesn't Ramban himself accept this pirush? How does Ramban explain this pasuk? How do both of these pirushim relate to Vayikra 1:1? Relate to Ramban's pirush to 8:1! See question #3 below. Next, see Ibn Ezra [& Chizkuni]: What specific point concerning 7:38 does this Ibn Ezra deal with? How does it relate to the above Ramban? Why does Ibn Ezra quote the pasuk from Amos? 3. Read 8:1-8 (if possible, the entire perek). Note how this is the first 'narrative' in Sefer Vayikra. Note also that it is the fulfillment of God's commandment to Moshe in Shmot chapter 29. [Review also Shmot chapter 40 (in case you forgot it), as well as Vayikra 1:1 and 7:37-38.] Now, try to determine the chronological order of these events. In other words, when did the 7 day miluim ceremony take place (on what day), when did the SHCHINA dwell on the Mishkan (see Shmot 40:34-37), when were the mitzvot of Parshat Tzav given, etc. ? Now, see Rashi on 8:2. Why does Rashi state immediately at the beginning of this parshia his principle of "ein mukdam u'm'uchar"? How and why does Rashi arrive at his conclusion of the date of the 23rd of Adar. [Relate to Shmot 40:1-2.] Finally, see Ramban on 8:2! How and WHY does Ramban disagree with Rashi? Is Ramban able to keep Sefer Vayikra in chronological order? [In order to do so, what assumptions must he make?] Towards the end of this Ramban, he agrees that a certain parshia (if those listed above) is indeed 'out or order', but explains why. Which 'parshia' is this, and why does Ramban 'move' specifically this one? [See also Ramban on Shmot 40:1.] Relate your answer to the first Ramban of Sefer Shmot! [Note how Ramban has a principle as well concerning when we DO say "ein mukdam u'muchar". Explain it! See also Shmot 16:30-36 for similar example.] See also second part of the Ramban on Vayikra 25:1! THE DIFFERENCE BETWEEN TZAV AND VAYIKRA At first glance, Parshat Tzav appears to be simply a repeat of Parshat Vayikra. In this week's shiur, we explain how and why they are different. This distinction explains why the opening pasuk of each
Parsha directs itself to a different audience. Thus, Parshat VAYIKRA serves as a 'halachik catalogue' - guiding the individual as to WHICH korban to bring, while Parshat TZAV serves as an 'instruction manual' - teaching the kohen HOW to offer each type of korban. Chumash presents each 'manual' independently because each serves a different purpose. This can explain why the Torah divides these details into two separate Parshiot. [This distinction also explains why certain details are found in both Parshiot, i.e. those laws that must be known to BOTH the kohanim and to the individual. Furthermore, certain procedures that only the kohen can perform are also included in Vayikra because the kohen serves in this capacity as the emissary of the individual offering the korban. In other words, ideally the owner should offer the korban, but since only kohanim are permitted to come near the MIZBAYACH, the kohen must perform the "avodah" on his behalf. Additionally, the owner must also be aware of what he is permitted to do and which rituals are restricted to the kohanim. For example, the owner is permitted to do "shechita," but may not perform other "avodot."] THE 'NEW ORDER' In contrast, Parshat Tzav makes no distinction between N'DAVA and CHOVA. Once the korban comes to the Mikdash, the kohen needs to know only the category to which it belongs, not the circumstances surrounding the owner's decision or requirement to offer it. Therefore, the order in Tzav follows the level of "kedusha" of the various korbanot: OLAH - MINCHA - CHATAT - ASHAM - SHLAMIM. [The SHLAMIM is now last instead of second, since it has the lowest level of "kedusha" ("kodshim kalim").] THE ORDER IN TZAV The CHATAT and ASHAM follows, as their "chaylev" [fat] and "dam" [blood] is offered on the mizbayach; while the meat can be eaten only by the KOHANIM. [These korbanot are known as "Kodshei Kodashim." The gemara explains that this meat eaten by the kohanim is considered a 'gift' to the kohanim from God (and not from the owner) - "m'shulchan gavohah k'zachu leh".] The SHLAMIM is last as its meat is eaten by the owners. However, they must take part of the meat and share it with the kohen. Furthermore, this meat can be eaten anywhere in the camp, and not only within the chatzer of the Mishkan. [This category is known as "Kodshim Kalim."] The following table summarizes the overall structure of Parshat Tzav based on the principles discussed above. As you study it, note that not every 'parshia' begins with a "zot torat ha'...". Instead, we find several 'digressions' into 'parshiot' of related topics (noted by a '**"). We will discuss these digressions at the conclusion of the outline. PARSHAT TZAV - OUTLINE TORAT ha'OLAH - 6:1-6 TORAT ha'MINCHA - 6:7-11 ** RELATED LAWS: (6:12-16) TORAT ha'CHATAT - 6:17-23 ** RELATED LAWS: TORAT ha'ASHAM - 7:1-7 [As "asham" forms the conclusion of the Kodshei Kodshim section, several laws concerning the reward of the kohen are added, such as the kohen's rights to the animal hides of the OLAH and the issue of who receives the "noteret" of the various types of korban mincha (see 7:8-10).] TORAT ha'SHLAMIM - 7:11-34 **RELATED LAWS: SUMMARY - 7:35-38 (this concludes the unit) 35-36: "This is the 'reward' ('mashchat' - see m'forshim!) of the kohanim from the korbanot... 37 : ZOT HA'TORAH l'OLAH, l'MINCHA, l'CHATAT v'l'ASHAM..." THE DIGRESSIONS Within the laws of the korban SHLAMIM we find two additional digressions. The first (7:22-27) discusses the prohibition to eat "chaylev v'dam" from any animal, even if was not offered as a korban SHLAMIM. The second (7:28-31) explains that the owner of the korban SHLAMIM must give the "chazeh' and "shok" to the kohen. Note how both of these digressions are directed to the entire congregation (and not just to the kohanim/ see 7:22&28) for everyone is required to know these related laws. PRIESTLY REWARD KORBANOT THEN / KASHRUT TODAY Ideally, as Sefer Devarim establishes (see 12:20-22), one should eat meat only within the framework of a korban shlamim. Eating "chulin" (meat which is not a korban) is allowed only when bringing a korban shlamim is unfeasible. [In Sefer Devarim this meat is referred to as "basar ta'ava" ('meat of 'desire').] Nevertheless, even in the realistic, non-ideal condition, when one does eat "chulin," he still may not eat the "chaylev v'dam." A Jew must remind himself of the ideal way in which meat should be eaten: as part of a korban shlamim, where the "chaylev" and "dam" belong on the mizbayach. One could suggest that man's desire for meat may reflect the animalistic tendency latent in human nature. By offering a korban shlamim, man channels this desire in a more positive direction - towards the enhancement of his relationship with God. [Recall from our shiur on Vayikra that the korban shlamim is the ideal "korban n'dava" in that it reenacts the covenental ceremony between God and Bnei Yisrael at Har Sinai.] Even today, without a Mikdash, by refraining from eating "chaylev" and by salting and draining the animal's blood, we can retain a certain level of "kedusha" while eating meat, even though it is not an actual korban. As is the case with numerous mitzvot in the physical realm, we elevate our physical world with "kedusha" to give it a more spiritual meaning. shabbat shalom A. WHAT'S A MISHPAT? B. SOME MORE 'TORAH' C. THE PROBLEMATIC FINALE Note that from 7:38 it appears that the mitzvot of Parshat Tzav were given on HAR SINAI, and NOT from the Ohel Moed as were the mitzvot in Parshat Vayikra [see Ramban]. How does this help answer the question concerning the word "miluim"? 5. Why are the laws concerning the 'miluim' recorded in Shmot (perek 29) while all the other "torot" appear in Vayikra? 6. How does all this relate to Shmot 24:12 and Parshiot Terumah - Tezaveh? To what does the word "torah" refer in that pasuk? [Iy"h, next week's shiur will deal with this topic.] D. At the end of Parshat Tzav (8:1-36), we find the narrative describing the seven-day "miluim" dedication ceremony. Prove from the style of this parsha that it belongs in Pkudei. (Look for the repetition of the key phrase.) Where in Parshat Pkudei does this parsha belong? Why do you think it is placed here? How does this parsha relate to Parshat Shmini? Why do you think this narrative is included in Sefer Vayikra rather than Sefer Shmot? Note as well that the fulfillment of all the commandments concerning how to build the Mishkan in Parshiot Terumah Tezaveh were repeated in Vayakhel Pekudei, EXCEPT the commandment concerning the seven day milium ceremony. E. DAM HA'NEFESH In truth, however, this reason involves the very same principle we discussed. The sprinkling of the korban's blood on the mizbayach represents the 'nefesh' of the person offering the korban - "ki ha'dam hu ha'nefesh" (12:23). This is the reason why the blood was chosen to be sprinkled on the mizbayach, and this is the reason why we are not permitted to eat the blood. How does offering a korban or refraining from eating certain animal parts bring anyone closer to God? Man's relationship with God stems from his understanding that he was created for a purpose. Towards that purpose, God created man "b'tzelem Elokim" (Br. 1:27), i.e. with a creative mind (see first chapter of Moreh Nvuchim of the Rambam!). It is this trait of "tzelem Elokim" that differentiates man from animal. Upon seeing the blood of an animal, man should ask himself, how am I different from that animal? The animal's shape may be a bit different, but the blood is the same blood as the human being's, just as the inner organs and limbs are the same as his. One could suggest that the experience of offering a korban stimulates this process of introspection; it may help man recognize that despite these similarities, he is different, insofar as he was created "b'tzelem Elokim" - for a purpose. The search for that purpose sets man on the proper path. As we say in Tehilim: "Adam bi'kar" - a man [lives] with wealth and honor - "v'lo yavin" - but does not contemplate his way in life - "nimshal k'bhay'mot nidmu" - he is like the animals that perish. (Tehilim 49:21) F. ANOTHER "DIBUR" OUT OF PLACE? This "dibur" details the laws requiring the owner of the shlamim to give the "chazeh v'shok" to the kohen. These laws are in Parshat Tzav because they deal with the portion of the animal reserved for the kohanim. On the other hand, it must be emphasized that this portion is a gift to the kohen from the owner of the korban. As such, it requires a special "dibur" to Bnei Yisrael. G. KORBAN TODAH & KORBAN PESACH For more articles by Rav Menachem Leibtag, visit his web site, www.tanach.org
|
||||
|
||||||||
