Chasidic Insights

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by Zvi Akiva Fleisher

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Ch. 6, v. 2: "Tzav" - Rashi says that "tzav" is a term that connotes a charge to be very careful, "loshon zeirus." "Loshon" means tongue as well. One has to be very careful to guard his tongue to speak only that which is permitted. (Rabbi Avrohom of Trisk in Mogein Avrohom)

Ch. 6, v. 2: "Tzav" - Rashi says that the word "tzav" indicates alacrity. More care and effort must be displayed when there is a "chisorone kis." These two words are usually translated as an out of pocket (financial) loss. Numerous explanations are given as to why this is pointed out by the "Korbon Oloh."

A common reason for bringing an "oloh" sacrifice is to have atonement for improper thoughts. Other actions which are done through the organs have a safeguard. For example, if one is tempted to view something inappropriate, he has the eyelids to shield the eyes, to smell something enticing, the nostrils can be pinched close. To avoid hearing improper speech, the gemara Ksubos 5a,b explains in detail how one can seal his ears with parts of his body. The mouth, which can do untold damage, even has two coverings, the teeth and the lips. However, the mind has no physical covering. To keep oneself from improper thoughts requires extreme effort and care. This is what Rashi is pointing out. The word "tzav" is used specifically by the "oloh" offering, which atones for improper thoughts. Much care must be exercised with sins of the mind, because the mind has a "chisorone kis," it is lacking a covering which can shield it from sinning. (Chidushei Hori"m)

Ch. 6, v. 2: "Tzav es Aharon v'es bonov leimore zose toras ho'oloh" - The Kohanim are the teachers of the bnei Yisroel. Their teaching the bnei Yisroel, "leimore," should be with no personal agenda for their own benefit, "zose toras ho'oloh." Just as an "oloh" offering is totally consumed on the altar and no personal benefit is derived from it, so too with their teaching. Then they will be assured that their words will enter the hearts of the bnei Yisroel in a fiery effective manner, "al moke'doh." (Rabbi Yehoshua Heshel of Monostritch in Divrei Yehoshua)

Ch. 6, v. 2: "Zose toras ho'oloh .. al moke'doh" - Which type of Torah learning is "oloh," elevated? The Torah that is "al moke'doh," learned with burning enthusiasm. (Rabbi Shlomo haLevi Gottlieb of Karlin in Beis Aharon)

Ch. 6, v. 2: "*m*oke'doh" - The letter Mem in this word is diminished. This teaches us that the fire and enthusiasm that a person has when he learns Torah or fulfills a mitzvoh should be hidden within him. (Rabbi Menachem Mendel of Kotzk in Ohel Torah)

The same point is derived by Rabbi Yaakov Yoseif of Polnoy in Toldos Yaakov Yoseif from words that appear later in our verse. "V'aish hamizbei'ach tukad BO," - the fire should burn inside him and not be noticed externally.

Ch. 6, v. 2: "Kol halayloh" - The "oloh" offering atones for negative prohibited thoughts. These come mostly at night. It is therefore most befitting that the burning of the "oloh," symbolic of the eradication of these negative thoughts, takes place at night. (Rabbi Mayer of Dzshikov in Imrei Noam)

I beg your understanding for my not moving past the first verse. There are so many important concepts extracted from these few words that I could not pass them up.


See also Sedrah Selections and Oroh V'Simchoh

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