Parashat Tzav

"Command ..." (6:2)

Rashi explains that the word "command" denotes an instruction to do so energetically and enthusiastically. The Talmud (Tractate Kidushin 31) tells us that the stature of one who fulfills mitzvos about which he is commanded is greater than of one who does so voluntarily. Tosfos explains, this is because one must exert greater effort to conquer one's Evil Inclination in areas which he is commanded (as he is not tempted as much in respect to mitzvos about which he is not commanded). Therefore, Rashi is also teaching us that when one is "commanded", he should fill himself with energy and enthusiasm so that he be not swayed by his Evil Inclination. (Chanukas HaTorah)

"... it [the flesh of the Korbon Chattos] shall be eaten in a holy place, in the courtyard of the tent of meeting." (6:19)

In our Siddur, before the formal prayers commence, are sections containing descriptions of the service of Korbanos. Among these are a series of Mishnayos beginning with "Eizehu M'koman". Regarding the Korbon Chattos the Mishno says "they are eaten by male priests within the courtyard curtains". It is certainly strange that the Mishno which was compiled after the destruction of the Second Beis HaMikdosh, should record an instruction using the terminology of a structure that applies only to the Mishkon. HaRav Yitzchok Zev Soloveitchik zt"l of Brisk answers according to a tradition that he received from the Vilna Gaon zt"l. The Rishonim (quoted by Beis Yosef from the R'oh) understood that the reason why we recite this chapter of Mishnayos before prayer and not others is because in this entire chapter there are no arguments among the Sages. The Vilna Gaon added, the reason that this chapter was chosen was because the precise wording of this chapter has been preserved in the exact wording that Moshe Rabbeinu said it at Sinai. Since this wording was preserved in this exact form, it is understandable that the wording should refer to structures of the Mishkon rather than the Beis HaMikdosh.

"If the flesh of a Korbon was cooked in an earthenware vessel, it must be broken ..." (6:21)

Rashi explains, since the taste of the Korbon will become absorbed into the vessel and such a taste cannot be purged from an earthenware vessel, this part of the Korbon (i.e. the taste) will remain after the required eating period and become leftover. Normally leftovers must be burned, so the vessel will have to be broken so that it will not be able to be used again.

There is a rule that absorbed tastes in a vessel are only of consequence if they are less than a day old. However, once the lifespan of the absorbed taste has exceeded a full day, it is spoiled and no longer forbidden. Therefore, Rishonim ask, why must we break the vessel, let a full day pass and the absorbtion will spoil and be permitted?

The following response was proposed. In the Beis HaMikdosh a miracle occurred constantly in that never did sacred flesh spoil. Therefore, although normal absorbed tastes do spoil after a day, in the Temple they didn't. And if one would suppose that this miracle did not apply to absorbed tastes in a vessel, nevertheless, when this vessel would be reused for another cooking, the spoiled taste would not enter the present flesh as a spoiled taste for sacred flesh did not spoil in the Temple. Therefore, it would enter as a bona-fide taste, thus polluting the present flesh with leftover status. Therefore, there would be no alternative but to break the vessel. (Livyas Chein)

"In the place where they shall slaughter the Korbon Olah they shall slaughter the Korbon Oshom ..." (7:2)

Rashi explains that the reason that the verb "slaughter" is written in the plural form is because we find that an Oshom can be brought by a group. This statement is the cause of great wonder, where do we find an instance of a Korbon Oshom brought by a group? The great Rebbe zt"l of Sochatchov answers that there is a verse (Ezra 10:19) "and to offer a Korbon Oshom of a ram for their guilt". The Talmud (Tractate K'risus 11a) explains that this was an emergency measure where one Korbon Oshom served the entire group, all of whom had had relations with maidservants of the status of Shifcha Charufa. It is to this that Rashi is referring.

"If he shall offer a thanksgiving Korbon ..." (7:12)

Nowadays, as we do not have the privilege of a Beis HaMikdosh or altar, we make the blessing "HaGomel" to express our thanks to Hashem for delivering us from danger. After the blessing, the congregation responds with "May He Who has bestowed goodness upon you continue to bestow every goodness upon you forever." Why? The Sefer Shalmei N'dorim explains that whenever a person experiences miracles, merits are deducted from his Heavenly account, as Yaakov Ovinu said (B'reishis 32:11) "I have become diminished by all the kindnesses". Therefore, we wish the person that the One Who bestowed goodness upon you in the past should continue to bestow every goodness upon you forever, even the goodness of preserving the contents of your Heavenly account. Likewise, in Birkas HaMazon, we say "and of all good things may He never deprive us". That is, despite all the goodness with which he bestows upon us in this world, may our merits in our eternal Heavenly account be preserved as well.

"This is the teaching of the ... Sin-Korbon, Guilt-Korbon, Inauguration- Korbon ..." (7:37)

If one's Torah learning is as an Inauguration-Korbon, full of pomp and public ostentation, bringing him to the point of arrogance, then his Torah is sinfulness and guilt, as it says (T'hilim 101:5) "One with haughty eyes and an expansive heart, him I cannot bear". (The great Rebbe, Rav Avrohom zt"l of Slonim)