" SHALOM. Today is 14 Nissan 5781, Erev ashes “were swallowed in the place.” In other words, a big Pesach, Shabbat HaGadol. miracle was that these ashes would be swallowed up when they were deposited. They simply disappeared. Considering We daven early in order to eat Chametz before it that the next verse states that the Kohen would remove the becomes prohibited. We omit Av HaRachamim. At ash to the outside of the camp, to a pure place (6:4), the end result is that only a shovel full of ash was placed next to the Minchah we omit Tzidkatcha Tzedek. Don’t forget to Altar. The larger portion of the ash that was still on the Altar eat a Pesachdik in the early afternoon, was the ash taken outside of the camp. Hirsch states that with no Matzah, and no Chametz. the act of the Kohen symbolized the national determination to serve Hashem as we did in the past that will continue into TORAH DIALOGUE the future. (p. 429 Hz) (p. 631 S) (p. 393 Hi) (p. 568 AS) TZAV 4. The Kohen Gadol offered a Minchah, a Meal offering, Leviticus 6:1 every day of his career, half in the morning and half in the [Compiled by Rabbi Edward Davis (RED), evening. A regular Kohen offered the same Minchah only on Rabbi Emeritus and Sephardic Minyan Rabbi the first day of his career; the whole Minchah on that Young Israel of Hollywood-Ft. Lauderdale] morning. This Minchah was comprised of one tenth of an ephah of wheat meal (about two quarts). It was kneaded and 1. “Zot Torat HaOlah”(6:2). “This is the law of the Olah, then cooked well in boiling water. After the boiling, it was Whole Burnt offering.” This is referring to the Daily Tamid baked in an oven, and then placed in a frying pan with oil, offering, the Olah of the daily afternoon Temple service. It and then broken into little pieces and completely burned on was brought during the day and burned on the Altar that the Altar. The High Priest brought this offering every day, night, until morning. So it was offered on one day and burned indicating what it says in Scripture that no man lives without the next day. The Abravanel points out that this is normal. sin. The High Priest was demonstrating to everyone that There are two definitions to a “day” in . We define a there is no shame in offering a sin sacrifice. It will also “day” in accordance with the verses in the opening chapter motivate a poor person who cannot afford more than a of the Torah: And it was evening, and it was morning, one Minchah offering, when he sees the High Priest offering a day. The day starts in the evening and continues the Minchah also. following day. Shabbat begins Friday evening and ends Saturday night. The “day” of the Temple started in the 5. The Guilt offering (Asham) and the Sin offering morning and continued during the ensuing evening and night (Chattat) are considered Kodesh Kadashim, holy of holies. until the next morning. The Torah Temimah adds that there A sinner had brought the Sin offering because he recognized is one other day that is similar to the Temple’s definition of a his sin and had repented to become closer to Hashem. And day: the day of learning Torah. We get up in the morning and the Talmud stated that “in the place that a penitent stands, recite the Berachah - Notein HaTorah, thanking Hashem for even the perfectly righteous cannot stand.” Even though I the gift of the Torah. And we learn all day and the following believe the Talmud was referring to the World to Come, this night. So there are two definitions of a day in Judaism. principle is applicable to our World. Our Sages are complimenting the Ba’al Teshuvah. He has tasted sin and It makes sense for today, Erev Pesach. During the now has repented. He has pledged to keep distant from sin times of the Holy Temple, they would offer the Pesach in the future. The “perfectly” righteous is someone who has sacrifice and eat it the following night. Even when Erev never tasted sin. In contrast to this, the Shelamim, the Peace Pesach was Shabbat, as it is this year. offerings, are not holy of holy sacrifices. They are of lesser or minor sanctity (Kadashim Kallim). 2. The Olah, Whole Burnt offering, was the holiest of the group of sacrifices. This could be because the sacrifice was For the same reasoning, a Minchah, a Meal offering, totally burned on the Altar; none of the meat was eaten by brought by a poor person is also considered holy of holies to anybody. This sacrifice must be slaughtered, cut into pieces, show that Hashem accepts this sacrifice as an important gift skinned, and then burned. If one would meditate on this, he from a poor person. would realize that this should have been done to him because of his sin. But Hashem is merciful and allowed him 6. The Kohanim were divided into 24 watches. Each to bring a sacrifice to take his place (Me’Am Lo’Ez). Hirsch watch, Mishmeret, was further divided into smaller divisions, adds that the reason that the donor does Semichah, he leans called Beit Av, or “paternal groups.” Each paternal group on the animal before the slaughtering, is to physically project served in the Holy Temple for one day each week. These himself to the animal, allowing the animal to take his place Kohanim did not have a land heritage in Eretz Yisrael, but in being slaughtered and burned. When the donor takes this there were 24 Kohanic cities located throughout Eretz ritual to heart, he will become contrite and will truly repent for Yisrael. The only place in Jewish literature where we have a his sin. complete list of Kohanic cities is in HaKalir’s Kinah, Eichah Yashvah Chavatzelet HaSharon, which we say on Tisha 3. The Ba’al HaTurim states on the verse when the Kohen B’Av morning. Some cities we recognize. For example, removed the ashes from the Altar and placed them next to Yodpit, in the Galilee, is where Josephus was from (and is a the Altar: the numerical value (Gematria) of the “he placed it walled town from the time of Yehoshua. Arachin 32a). The next to the Altar” is equal to the Hebrew statement that the

" Kohanim could not trade off portions. All the sacrifices (v.23-24). In the era of Mashiach, not only will children return offered on a certain day were divided among all the Kohanim to the tradition of their ancestors, but parents will return to of that paternal group who served that day. the religion of their children, who have already preceded them in returning to Torah and Mitzvot. (Rabbi S.R. Hirsch, 7. In the beginning of chapter 8, Hashem instructs Moshe and the Ponivitcher Rav.) to “take Aharon, along with his sons, the Priestly clothing, etc.” (8:2). To “take” in this instance is to speak to Aharon, SHABBAT HALACHAH take him with words: convince him to accept the position of Kohen Gadol, High Priest. We can assume that Aharon The category of objects that are declared Muktzeh (set needed to be convinced. A spiritual person normally wanted aside that we are not permitted to touch) is expanded on to avoid a position of authority and leadership. (Look at every Yom Tov, lest we see Yom Tov in a lighter manner than president or prime minister in the world today and you will Shabbat. On Shabbat anything to which a person allots a see a very large ego.) Yes, Aharon was modest and humble; fixed place on account of its special value, and which one is he needed to be convinced. Once Aharon assumed the particular not to move about lest it be damaged, is also religious leadership of the nation, many people would think Muktzeh. Examples normally would be a wall clock or a that he wanted that position of authority and leadership. valuable painting. Today we could also include the Shmurah Indeed, later, Korach and his band accused Aharon of Matzah as a Muktzeh item. The Shmurah Matzah is special grabbing the position for himself (Me’Am Lo’Ez). I believe because we intend on fulfilling the of eating it at the that Moshe not only had to convince Aharon to be the Kohen Seder. Our custom is to prohibit eating any Matzah now. Gadol, but he also needed to convince Aharon to be strong Hence the Shmurah Matzah is Muktzeh. On Yom Tov the enough to withstand the accusations of the likes of Korach Chametz is also Muktzeh. and others.

8. MIDRASH. Vayikra Rabbah 9:9. Rabbi Meir used to deliver discourses on Shabbat evening (Friday night). Once he spoke a long time, and a woman sat and listened to the whole thing. She went home and found the candle had gone out. Her husband asked her where she had been. She told him. Her husband swore that he would not let her back into the house until she spat in the face of the teacher. She did not enter her house for three weeks. Her neighbors saw what happened and went with her on a Friday night back to Rabbi Meir. Through a divine spirit, Rabbi Meir knew what had happened. He said: I have a problem in my eye. Do any of you know how to cure it? The neighbors told the woman to go spit in Rabbi Meir’s eye and help him. And in this way, your husband will be happy with you. She went and Rabbi Meir instructed her to spit in his eye seven times and he will be cured. She did so. His students were upset for the slight of their rabbi. Rabbi Meir said that Hashem had His name erased in order to create peace between a husband and his wife (the case of a Sotah). [Great is Peace.]

HAFTORAH SHABBAT HAGADOL (p. 1005 Hz) (p. 1197 S) (p. 965 Hi) (p. 1220 AS) MALACHI 3:4

The final words of the Prophets conclude with a reference to the purpose of the Redemption, which is a reminder of Hashem’s similar announcement to Moshe. “To be My people” permeates this prophecy and the whole revelation of the Torah. The yearly reminder of that Shabbat that headed our arising out of the pits of Egypt parallels Malachi’s prophecy which relates our redemption in the end of days. Malachi ended the prophetic era with words which, although they became famous long ago, have new meaning for us in our day. “Behold I am sending you Eliyahu the Prophet before the coming of the great and awesome Day of Hashem. And he will return the hearts of the fathers to the children, and the hearts of the children to the fathers…”