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01 FRONT MATTER TZAV.Indd SAMPLE DDaily a i l y TTorah o r a h SStudy t u d y שבוע של THE WEEK OF פרשת צו PARSHAS TZAV שבת הגדול SHABBOS HAGADOL ב'-ח' ניסן תשע"ה March 22-28, 2015 Torah study every day is crucial to life itself. This applies not only to the soul of the one studying, but also to the souls of his family. For then (through Torah study) the atmosphere of the home becomes an atmosphere of Torah and piety. SAMPLE – Hayom Yom, Cheshvan 4 We thank our participating publishers: Louis Pearlman Feldheim Publishers Mendel Goldman Feldheim.com Founders Moznaim Publishing Co. Michoel Goldman www.Moznaim.com Executive Director Benny Schmidt Kehot Publication Society Director Kehot.com Yossi Pels Koren Publishers Digital Department KorenPub.com Yosef Yitzchok Jacobson Sichos In English Dovid Olidort SichosInEnglish.com Advisory Chabad.org Chaim Drizin Chabad of California Michoel Goldman Yossi Pels The Avner Institute Mendel Goldman portraitofaleader.blogspot.com Board Kitzur.net Itzick Yarmush Misrad Hasefer Content Editor Mendy Angyalfi Kol Menachem Gedalia Bluming kolmenachem.com Typesetting The material included in this publication is copyrighted by the publishers. It may not be duplicated Yankee Pearson or reprinted in any format or for any purpose without express permission of the respective publishing house. It is reprinted here with permission of the publishers. Social Media Much of the material is selected excerpts. For a more comprehensive learning experience or to Sarah Leah Zirkind purchase the original book, visit the publisher’s website. Admin For subscriptions, please visit www.chayenu.org For queries and comments, please email [email protected] Rochel Goldman For shipping related issues, email [email protected] This magazine is © copyrighted by Chayenu, Inc.–2015 Development Chayenu is an IRS-approved 501 (c) 3 organization. All donations to Chayenu are tax-deductible. CHShippingCenter.com CHAYENU is printed weekly, in NYC, USA, on 40% post-consumer recycled paper. Distribution NOTE: This booklet contains Torah and is therefore sacred. It cannot be discarded and requires sacred burial. To order a Shaimos Box for sacred burial solutions, visit www.shaimos.org. שבוע של THE WEEK OF פרשת צו PARSHAS TZAV שבת הגדול SHABBOS HAGADOL ב'-ח' ניסן תשע"ה March 22-28, 2015 SAMPLEVol. 7, No. 24 Chumash with Rashi . .8 Tanya . .49 Rambam – One Chapter . .69 Rambam – Sefer HaMitzvos . 115 HaYom-Yom . 123 Daily Parsha Insight . .128 Geulah - Daily Insight . 133 Chassidus . 137 Talmud - Ein Ya’akov . 143 Halacha . 146 Rebbe Responsa . .152 Chassidic Story. 154 Mo’adim - Nissan 2. 157 Mo'adim - Shabbos Hagadol . .160 CONTENTS Schedule - Rambam 3 chapters . 65 Schedule - Daily Tehillim. 46 Tefillas Haderech. 132 Chayenu is a beneficiary of The Tomchei Torah Academy Trust Johannesburg, South Africa whose vision and dedication has made this possible SAMPLEChumash with Rashi CHUMASH - The Margolin Edition, By Rabbi Binyamin Moore RASHI - The Silbermann Edition*, By Rabbi A.M. Silbermann OVERVIEW & HAFTORAH - The Kehot Chumash, by Chabad of California. Reprinted with permission from Feldheim Publishers © All Rights Reserved * Note: In translation of Rashi’s commentary, the author differentiates between translation of Rashi’s actual words and additional words of commentary by formatting the latter in italic. For a video class of the daily portion of Chumash with Rashi, visit: www.Jewish.tv/RabbiGordon Overview: Parshas Tzav Overview to Parshas Tzav Excerpted with permission from: The forthcoming one-volume Synagogue Edition of the Kehot Chumash, based on the works of The Lubavitcher Rebbe Translated and adapted by: Rabbi Moshe Wisnefsky General Editor: Rabbi Chaim N. Cunin Produced and copyright by: Chabad House Publications SAMPLEPublished by: Kehot Publication Society Sacrifices; The Installation Rites Leviticus 6:1–8:36 The second section of the Book of Leviticus opens as God tells Moses to command (Tzav, in Hebrew) Aaron and his sons to follow the procedures for offering up sacri- fices. The second half of the section describes the weeklong installation rites by which the priests and the Tabernacle were inaugurated. Parashat Tzav appears at first blush to be rather nondescript. Its first half is essen- tially a continuation of the laws of the sacrifices, which formed the subject matter of the previous parashah, Vayikra. Its second half simply recounts the installation rites through which Aaron and his sons were initiated into the priesthood, the details of which we heard when these rites were first commanded, in the middle of parashat Tetzaveh.1 The description in parashat Tzav of how these rites were performed for seven days appears to be merely a repeat of that section of parashat Tetzaveh, or at best, a prologue to the events that occurred on the eighth day of the installation cer- emonies—described at the beginning of the next parashah, Shemini—in which some real drama occurs. But this deceivingly “bland” parashah begins with a strikingly unconventional opening. Usually, when God communicates His commandments to us, the introductory phrase is: “God spoke to Moses, saying: ‘Speak [or Say] to the Is- raelites….’ ” However, in a few, exceptional places, the introductory phrase is, instead: “God spoke to Moses, saying: ‘Command [tzav] the Israelites….’ ”2 In other words, in most instances, God simply instructs Moses to tell us what He wants us to do. In a few cases, however, God is so concerned that we fulfill His will that He instructs Moses to command us to do it. The opening passage of parashat Tzav is the first instance of such a departure from the usual formula, and the whole parashah takes its name from this exceptional word. 1 Exodus 29:1-46. 2 This phrase appears a total of six times in the entire Five Books of Moses. March 22-28, 2015 | 6 Chumash: Parshas Tzav פרשת צו PARSHAS TZAV FIRST READING 6. (1) The Eternal spoke to Moshe, ו (א) ַוְיַד ֵ֥בּר ְי ָ֖הוֹה ֶאל־מֹ ֶ֥שׁה saying: (2) “Command Aharon and his (ב) ֵלּ ֹֽאמר: ַ֤צו ֶֽא ַֽת־אֲה֙רֹן ְוֶאת־ -sons, saying: This is the law of the burnt ָבָּ֣ניו ֵל ֹ֔אמר ֥זֹאת ַ֖תּוֹרת ָֽהעֹ ָ֑לה offering — it is the burnt-offering [that ִ֣הוא ָֽהעֹ ָ֡לה ַﬠ֩ל ֽמְוֹק ָ֨דה ַﬠל־ -shall remain] all night upon the wood pyre [which is] on the altar, until the ַהִמְּז ֵ֤בַּח ָכַּל־ה ַ֨לְּיָל֙ה ַﬠַד־ה֔בֶֹּקר [morning; and the fire of the [incense (ג) -See altar shall be lit with [the fire of the wood ְו ֵ֥אשׁ ַהִמְּז ֵ֖בַּח ֥תַּוּקד ֽבּוֹ: ְוָל ַ֨בשׁ Daily Insight אונקלוס on page א וּמ ֵ ַלּיל ָיְי עִם מֹשֶׁה ל ֵ ְמימָר: ב פַּקֵּד יָת א ֲ ַהרֹן וְיָת ְבּנוֹהִי ל ֵ ְמימַר דָּא אוֹרַיְתָא דַּעֲלָתָא ִהיא SAMPLE128 עֲלָתָא עַל דּ ִ ְמתּוֹקְדָא עַל מַדְבְּחָא כָּל ֵלילְיָא עַד צַפְרָא וְאֶשָּׁא דְמַדְבְּחָא תְּהֵי יָקְדָא בֵהּ: רש״י RASHI (ב) צַו אֶת א ֲ ַהרֹן. ֵאין ַ׳צו׳ אֶלָּא ְלשׁוֹן ֵזרוּז COMMAND AHARON – The – צו את אהרן (2) מִיָּד ְוּלדוֹרוֹת. אָמַר רַבִּי שׁ ְ ִמעוֹן, ְבּיוֹתֵר צ ִ ָריexpression “Command ...!” always implies הָ ַכּתוּב לְזָרֵז בּ ָ ְמקוֹם שֶׁיֵּשׁ בּוֹ ח ְ ֶסרוֹן ִכּיס (ת״כ צו ,urging on to carry out a command, implying too that it comes into force at once, and is binding פרשתא א: א; קדושין כט ע״א): upon future generations (cf. Rashi on this passage in Kiddushin 29a). R. Shimon said: Especially must Scripture urge on the fulfillment of the commands in a case where monetary loss is involved (Siphra; Kiddushin 29a). זֹאת תּוֹרַת ָ העֹלָה ְוגוֹ׳. הֲרֵי הָעִנְיָן הַזֶּה בָּא THIS IS THE LAW OF THE – זאת תורת העלה לְלַמֵּד עַל הֶקְטֵר חֲל ִ ָבים ֵ וְאיב ִ ָרים, שֶׁיְּהֵא כָּשֵׁר -BURNT OFFERING: [IT IS THE BURNT כָּל הַלַּיְלָה (מגילה כא ע״א), וּלְלַמֵּד עַל ה ְ ַפִּסוּלין, OFFERING [THAT SHALL REMAIN] ALL ֵאיזֶה אִם עָלָה יֵרֵד ֵ וְאיזֶה אִם עָלָה א יֵרֵד, NIGHT UPON THE WOOD-PYRE [WHICH IS] ON THE ALTAR] – This paragraph (vv. שֶׁכָּל ָ׳תּוֹרה׳ ל ַ ְרבּוֹת הוּא בָא, לוֹמַר, תּוֹרָה 1-2) is intended to teach, with reference to אַחַת לְכָל ָהִעוֹלים וַא ִ ֲפלּוּ ְפִּסוּלין, שֶׁאִם ָעלוּ the burning of the fat-portions and limbs of א י ְ ֵרדוּ (ת״כ שם פרשתא א: ז): sacrifices that it is permissible during the whole night (Megillah 2la); and to teach regarding disqualified sacrifices, which of them, if already brought up on the altar, must be taken down, and which, if brought up, need not be wherever it occurs in Scripture תורה taken down. The latter case may happen, because the term as an introduction to a group of laws (cf. 6:7, 18; 7:1, 11 etc.) is intended as an all-inclusive term (to include all of the class mentioned); here it is intended to tell us: One law applies to all animals that may be brought up on the altar, even certain disqualified ones – that if these have once been brought up on the altar they shall not be taken down again (Siphra; Zevachim 27b). ִהוא ָ העֹלָה. לְמַעֵט אֶת ָהרוֹב ֵַע וְאֶת הַנִּרְבָּע is intended to exclude from the – הוא העלה ַ וְכיּוֹצֵא בָהֶן, ֶשֹּׁלא הָיָה ִפסּוּלָן ַ בּקֹּדֶשׁ, שֶׁנִּפ ְ ְסלוּ male and female cattle with עולה general law of קֹדֶם שׁ ָ ֶבּאוּ לָעֲזָרָה (שם ח; זבחים כז ע״ב; נדה מ ע״ב): which sexual sin had been committed and the like (i.e. that even if they were put on the altar they must be taken down again), because their disqualification did not occur in the Holy Place, since they were disqualified before they came into the forecourt1. 1 According to Rashi the verses are to be translated thus: “This is the law of burnt-offerings generally: it (i.e. the burnt offering) is that which may go up on the altar: it may remain on the fire-place all the night, and the fire on the altar shall burn during it (throughout the night)”.
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