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The opening Rashi of Parashat Tzav explains for us the deeper meaning of the expression "tzav," "command." Citing the Midrash, Rashi tells us that this term implies three elements: "ziruz miyad ul'dorot" - enthusiasm for both the present and future generations. In other words, with regard to the divine command, one must consider three issues - enthusiasm and meticulous observance of the mitzvah both at that moment and in the future.

The "Olelot Efrayim" explains that these three components of "tzav" correspond to the three inherent differences between voluntary good deeds and compulsory service of God. First, obligation triggers internal opposition. As Chazal tell us, one's evil inclination discourages one from performing obligatory acts far more forcefully than it resists our desire towards voluntary actions. Whereas the initial impetus to perform the voluntary act stems from one's own mind, his ego sanctions the decision. Obligation, however, threatens one's sense of independence and personal autonomy. Secondly, whereas voluntary commitment expresses itself at the whim of the individual, whenever he sees fit, compulsory commands must be obeyed within the specified time frame of that particular obligation. Furthermore, while self-motivated service places no responsibility upon anyone other than the volunteer himself, the divine command binds one's progeny, as well.

Hence, Rashi tells us "ziruz miyad ul'dorot." When confronting a mitzvah, one must first develop sufficient zeal and resolve to combat the opposition of the evil inclination, the natural human tendency to resist external pressure. Secondly, "miyad" - he must remember that observance means immediate obedience to the divine command at the moment it becomes applicable. And finally, "ledorot" - one must ensure that the sense of obligation is transmitted to subsequent generations.

[Prepared by David Silverberg.]

While some people may like a cup of coffee in the morning, we learn from this week's Parasha that a Cohen serving in the Mishkan would start his day by cleaning the altar from the ashes of the previous day's Olah sacrifices.

In the Jerusalem Talmud (Shabbat 10:3) Rabbi Levi suggests that this obligation comes to teach us, “that there is no greatness in the palace of the king.” That is to say that before God, the King, all else pales in comparison; even those ordinarily thought of as honorable such as the Cohanim (priests), are rendered insignificant when pitted against the greatness of the Creator of the Universe. Given the relative insignificance of the Cohanim, it is no longer inappropriate for them to engage in the menial, soot-filled task of removing ashes from the altar.

Rabbi Avraham Mordechai from Gur, the son of the Sfat Emmet, explains why this task was done first-thing in the morning (Imrei Emmet, year 5698). He suggests that before a Cohen can spend the entire day servicing Hashem in the Mishkan (tabernacle), he has to remove all traces of haughtiness and arrogance from his heart. Although the Cohen was singled out by God for Divine service, the act of cleaning the altar reminds him that he is only flesh and blood. Only once a Cohen has a proper perspective of who he is, can he continue his duties in the Mishkan.

What is true for the Cohanim is true for us. Although we may not merit to serve in the Mishkan, the lives we live—and certainly the Mitzvot we perform—are forms of Divine service. Just as God requires that the Cohanim approach their duties with a sense of humbleness instilled in their hearts, the same feeling should be present with the rest of Israel when they engage in their service to God.

[Prepared by Elan Penn.]

Two Days of Purim

Purim is unique in that the holiday is celebrated on different days for different locations. Most locations celebrate Purim on Adar 14 (this year, Tuesday) while those residing in or near a city walled from the time of Joshua celebrate Shushan Purim, which is on Adar 15. This unique split is problematic. The Ramban (Nachmanides 1195-1270) asks in his commentary to the Talmud (Megila)

Why this split and why does a walled city make a difference?

The Ramban gives an interesting answer that perhaps can give us a new interesting understanding about Purim.

It is commonly thought that Purim has little or nothing to do with Eretz Yisrael, it is a holiday of the exile. The Ramban tells us that the main miracle was in Eretz Yisrael. In addition, the situation within Israel at the time helps explain the different days of Purim, as only in Israel did a walled city offer protection (elsewhere, the enemies would be on the inside of the city).

It is interesting to note that in modern times the only city that exclusively celebrates Shushan Purim is Jerusalem. This shows special honor and displays the strength of Jerusalem. During this days of Purim, especially this year, it is worthwhile to remember the centrality and specialness of Eretz Yisrael and Jerusalem. Purim Sameach

[Prepared by Larry Goldsmith.]

What does it mean to eat meat?

In this week's parasha among the detailed laws of sacrifices we find a few laws about eating meat. Hard fat and blood are forbidden for a Jew to eat. The hard fat that is forbidden is specifically the type of hard fat that is removed from sacrifices and burnt on the altar. Blood is taken from all sacrifices and poured, sprinkled or placed on the altar. From the context we see that the prohibition of hard fat and blood is linked to their role in sacrifices. That which is given to God when we sacrifice is forbidden to us when we eat meat in general. What do we learn from these laws?

In our quote we also find improperly slaughtered and fatally wounded animals. These are forbidden as food elsewhere in the Torah, as are various species of animals. These all have in common that they cannot be brought as sacrifices. It seems that what is not sacrificed is not to be eaten in general either.

Our quote gives the case of the hard fat of an improperly slaughtered or fatallwounded animal. Since such animals are forbidden as food, why do we have a verse prohibiting their hard fat? Rashi explains that this is to teach us that there are two prohibitions here. It is both hard fat AND from a forbidden animal. We could also learn that the Torah is trying to connect the two categories: hard fat is something we give to God when it is part of a sacrifice; the animal in the verse is not to be used in sacrifices.

What we end up with is that on some level the meat on our plate is being connected by these laws to the meat of sacrifices that was eaten by our ancestors. Certain kinds of meat (not all) that were not used in sacrifices are forbidden to us, as are the parts of sacrifices that were given to God, not eaten. What do we learn from this?

Let us consider the following: one can only eat sacrificial meat in a state of ritual purity; some kinds of sacrificial meat may only be eaten by a priest; there is an obligation to ensure that the meat is eaten within a particular time limit. It appears that eating the meat is part of the bringing of the sacrifice itself, part of the connecting to God that a sacrifice facilitates.

Similarly, when we eat meat normally, we should notice how our laws connect our eating meat to the eating of sacrificial meat. We can use this eating to bring us closer to God. It can bring us to feel the joy of Shabbat or festival or give us strength to learn Torah and/or help those around us. There are many ways to use it. May we merit to elevate even the simple action of eating, as our ancestors did in the Temple – may it be rebuilt soon in our days.

[Prepared by Samuel Jackman.]

The latter part of this week's parasha relates the order of consecration of both the Mishkan (Tabernacle) and Aharon - along with his sons, as the priests who serve in it. The penultimate verse of this section (and of the whole parasha) states:

This addendum of "For so I commanded" is somewhat perplexing. Only in the preceding verse was it stated: "As he has done this day, so the Lord has commanded to do..." For what purpose is the explicit mentioning of all these details being a Divine command, not once but twice?

The ancient dispute over whether reasons may be attributed for mitzvot, there is an ever-present worry that some may claim that changing times have rendered a specific reason irrelevant, thus designated that mitzva as no longer applicable. This worry is present also, albeit to a lesser extent, in the opinion of those who generally do not attribute reasons for mitzvot, since there are particular mitzvot that the Torah itself ascribes reasons to.

An example of the case in point can be found in Midrash Rabba, (Shemot 6:1) where in relation to the prohibition against a king having too many horses, too much silver and gold, or too many wives, the verse there (Devarim 17:17) clearly states:

Shlomo Ha-melekh, the midrash relates, intellectualized, positing he himself would be able to take many wives with no accompanying straying of heart. However, we read (Melakhim I 11:4) that "when Shlomo was old, his wives turned away his heart after other gods."

What then is the relevance of this dispute and its ensuing complications to our issue in the parasha?

There is a clear comparison between two almost juxtaposed verses here. As stated above, Vayikra 8:35:

This closing phrase "for seven days shall he consecrate you" is explained by the Netziv (R. Naftali Zvi Yehuda Berlin 1817-1892) in Ha-emek Davar as being the very reason behind God's command here. For seven days they will fill their hands - i.e. study and practice the necessary physical actions to perform in the holy service - and this is why they are warned to watch what Moshe does for all of those seven days.

The parallel phrase "for so I am commanded," puts the same activity in a different picture entirely. Here the Torah wants to show, explains Rav Y.Z. Rimon, that even when one ascribes specific purposes to a mitzva, the purpose does not have to be the motivation for the performance of that mitzva. Rather, there is but one reason for fulfilling mitzvot: "for so I am commanded."

For this reason, even though the preceding verse spelled out clearly that "the Lord has commanded to do..." we are presented with comparative verse to infuse us with the principle that only after a person has fulfilled a particular command by reason of "for so I am commanded" is he permitted to posit regarding any additional reason - such as what the mitzva is designed to achieve. (According to all opinions - this applies to Torah written reasons, and regarding other mitzvot, only according those who ascribe reasons to mitzvot generally.)

[Prepared by Reuven Lavi]

Taking Out the Trash

Parashat Tzav opens with the mitzva of Terumat Ha-deshen, the command to remove yesterday's ashes from upon the Altar, and deposit them in a place outside of the Sanctuary. Perhaps we can appreciate that the Torah is trying to imbue even the most menial of jobs, essentially "taking out the garbage," with the holiness of being part of the service of God and one of his 613 commandments. Clearing a path for man to approach God, despite its preparatory nature, is an integral part of the avodat Ha-kodesh. Indeed, it is the first mitzva of the day and the first part of the korbanot section of the daily prayer.

On the other hand, the Torah distinguishes between the Terumat Ha-deshen and other avodot of the Mishkan. The Kohen must change into plainclothes before performing this mitzva. As the Sefer Ha-chinukh points out, "the clothes worn when cooking the King's menu is not the same as those worn when serving his wine." Although this distinction must be maintained and proximity to the King must affect the ceremonial aspect of His commandments, both acts remain the fulfillment of the will of the Almighty King.

[Prepared by Elli Fischer.]

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