Parshas Tzav 5767

Commentary by Rabbi Ephraim Nisenbaum

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One of the kohain’s jobs in the Mishkan was to separate a heap of ashes each morning from the remains of the previous day’s offerings. This was deposited on the floor near the altar. When the ashes would pile up, the kohain would don special clothes and remove the ashes outside of the camp. The removal of ashes did not have to be done every day.

Although this cleanup had to be done anyway, the Torah gives it the status of the actual service itself. The service was not considered to be complete until everything was cleaned up, and only the kohain was allowed to do this cleanup. The intention of this was to teach that one should never feel that a mitzvah is beneath his dignity, even if it does not seem very dignified.

The kohanim were also obligated to make sure the altar had enough wood to remain burning at all times. The fire represented the Torah and its indestructibility throughout time. Indeed, the altar’s fire remained burning throughout the existence of the Mishkan, over 100 years.

The Torah also explains who was allowed to eat the different sacrifices. Parts of each sacrifice, most significantly the blood and certain fats, were burned on the altar. It is interesting to note that these parts could not be eaten anyway, so no part of the animal was being “wasted” by offering the sacrifice. Certain sacrifices, however, such as the olah (burnt offering), were completely consumed on the altar except for the skin, which was given to the kohain as payment.

Parts of other sacrifices, such as the sin offering, the guilt offering, and the meal offerings, could only be eaten by the kohanim and only in the Temple area. Aside from being payment to the kohain for his service in the Temple, this eating would also serve as atonement for the person bringing the sacrifice.

Other sacrifices, such as the peace offering, and the thanksgiving offering, which included forty loaves of bread, were also eaten by the family and friends of the person bringing the sacrifice, although the kohain got his share from them, too. These could be eaten anywhere in Jerusalem, by people who were ritually pure.

The latter part of the portion discusses the ceremony of inaugurating the family of kohanim for their service. The ceremony, which involved special sacrifices, immersions in the mikveh, and the anointing of Aharon and his sons, would take place over the seven days prior to the dedication of the Tabernacle. The final inauguration of the Tabernacle took place on the first day of Nissan.

“…the holiday of matzos. . .” (Pesach liturgy)

The Talmud compares leavened bread to the evil inclination, and matza to the overpowering of evil. Interestingly, matza can only be made of grain that can become leavened.

Rav Shalom Schwadron explains this idea through an anecdote. A regular at one of Rav Schwadron’s Torah classes missed a few days. He told the rabbi he was an avid soccer fan and couldn’t miss the playoffs. He would return to class after the season ended.

The Rav asked the man how soccer is played, and the fan explained how one team scores points by trying to evade their opponents, and knocking a ball into the goal. Rav Schwadron innocently asked, “Why don’t they just wait until the opponents go home, and then knock the ball in?”

The fan laughed. “There is no challenge doing that. The whole point is to outwit the opponents!”

“Exactly!” said the Rav, “It’s easy to study after the soccer season ends, too. The whole point is to overcome the challenge when it proves difficult.”

Did You Know...

A Jew may not own chametz (leavening) for the entire Pesach.

Even if the chametz is inedible to humans, one must get rid of it, as long as it is still edible to an animal. Even products such as perfumes, which often contain grain alcohol in them, must be removed, since the alcohol can be separated from the perfume by distilling it. One should clarify if a specific brand contains grain alcohol or a synthetic type.

Creams or ointments are permissible, since the alcohol cannot be removed, and in their present state they are inedible to an animal.

Even after Pesach ends one may not benefit from chametz that was in a Jew’s possession during the holiday.