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Parshat Tzav Parshat Tzav Shabbat HaGadol 12 Nissan 5777 / April 8, 2017 Daf Yomi: Bava Basra 76; Nach Yomi: Tehillim 99 Weekly Dvar Torah A project of the NATIONAL COUNCIL OF YOUNG ISRAEL SPONSORED BY THE HENRY, BERTHA AND EDWARD ROTHMAN FOUNDATION ROCHESTER, NY,CLEVELAND, OHIO, CIRCLEVILLE, OHIO The Korban Pesach Rabbi Dr. Chaim Wakslak Mara D'atra, Young Israel of Long Beach, NY The Shabbat preceding Pesach is called Shabbat HaGadol (the Great Sabbath). The reason for this title is that a great miracle was performed on that day – for the first time, HaShem saved the lives of the Israelites from the hand of the Egyptians. We were vulnerable and could have been easily defeated. We find that the tenth of Nissan was the Shabbat; each Jew took a lamb for the paschal sacrifice and tied it to his bedpost. When the Egyptians asked them ‘why are you doing this,’ they replied that it was to be slaughtered as a paschal sacrifice as G-d commanded us. This set the teeth of the Egyptians on edge because their gods were being slaughtered, but they could say nothing. In recognition of that miracle, we call that day the Great Sabbath (Tur, OC 430). Often, Shabbat HaGadol coincides with the reading of Parshat Tzav, which reviews the different categories of korbonot (sacrifices): 1. Olah – elevation offering; 2. Mincha – meal offering; 3. Shelamim -peace offering; 4.Chatas – Sin offering; and 5. Asham -guilt offering. We might ask: To which category does the Korban Pesach belong? To assist us in finding the proper classification, an understanding of what the sacrifice of the Korban Pesach was designed to accomplish is in order: 1 - According to Maimonides, (Guide for the Perplexed, Book 3, Chapter 46) G-d commanded the Israelites to slaughter lambs specifically because the Egyptians worshipped them. The purpose of the Paschal lamb is to rid the Israelites of these idolatrous beliefs. The sacrifice and blood spread on the doorpost communicates a message to the Israelites. When the Israelites see blood on their gates, they realize the connection between their salvation and prior slaughter of the lamb (the Egyptian god.) Only after rejecting idolatry do they merit being saved. 2 - A different approach is advanced by the Chizkuni. Rather than a message to the Israelites, as suggested by Maimonides, the blood is intended to give a message to the Egyptians. His understanding behind the Paschal lamb emerges from an analysis of the laws regarding its slaughter and consumption. On Shemot 12:6, the Chizkuni explains that it was necessary to take the lamb a full four days before its actual sacrifice, "So that the Egyptians would see their gods tied shamefully and disgracefully in the homes of the Israelites and would hear the sheep squealing with no one to save them." According to Chizkuni's interpretation, the purpose of the Paschal lamb in Egypt was primarily directed at the Egyptians, as part of G-d's war against Egyptian idolatry, "I will mete out punishments to all the gods of Egypt" (12:12). In contrast to Maimonides, it is not as much the Israelites as it is the Egyptians who must realize the uselessness of their gods and the absurdity of their beliefs. 3 - Rashi advances a third approach to understanding the Paschal lamb in Egypt. Repeating the question of Chizkuni, he asks: "For what reason did G-d command that the lamb be taken four days prior to its slaughtering, a requirement which does not pertain to the Paschal lamb of future generations?” He answers that “HaShem might have felt ‘the time has come to fulfill the oath which I [G-d] swore to Abraham that I will redeem his children, but they were not engaged in any commandments for which they could merit being redeemed as is stated, and you were naked and bare (Ezek. 16:7). Therefore He gave them two commandments, the blood of the Paschal lamb and the blood of circumcision." From this perspective, the purpose of the Paschal lamb is not to negate Egyptian idolatry; it is not aimed at rejecting heretical beliefs. Rather, it is affirming religious convictions and strengthening the Israelites’ bond with G-d. If a person disassociates from idolatry, from the depraved culture of Egypt, it doesn’t make him worthy of redemption. Sur mei-ra − shunning evil, must be followed by asei tov − doing good (Psalms 34:15). Only after Israel begins performing G-d's commandments can they be redeemed. Torah isn’t satisfied with people abstaining from wrongdoing; it demands positive affirmative action. In acknowledgement of three differing perspectives on the purpose of the Korban Pesach, the category of Korban it falls into may differ as well. According to the perspectives of the Rambam, Chizkuni, and Rashi, the Korban Pesach can alternatively be understood as an Olah, Shelamim or Mincha offering. The Korban Pesach shares a principle similarity with the Korban Shelamim which is deemed beneficial to its owner, as evidenced by the fact that is consumed by the person who brings it, and its remains are prohibited. This Korban Shelamim aspect of the Pesach offering fits the interpretation of the Rambam who sees the Korban Pesach as an offering commanded primarily for the benefit of B’nai Yisrael, reinforcing the message that their salvation comes from HaShem. The Pesach offering shares two similarities with the Olah (burnt offering). In both cases, the Torah requires an unblemished male animal, either sheep or goat (Vayikra 1:10), and a complete roasting in fire. "Its head with its legs and with its innards" (Shemot 12:9). Further, the parallel of the Korban Pesach and the Korban Olah coincides with the interpretation of the Chizkuni who sees the message of the Korban Pesach sharing the message of the Olah, exclusivity to HaShem (indicated by complete consumption on the altar), in that the Pesach was designed to convey to the Egyptians the exclusivity of HaShem. Finally, the Korban Pesach bears similarity to the Mincha (meal offering) which includes a prohibition of chametz, as explicitly commanded in Vayikra 2:11 – "Any mincha which you offer to G-d, you shall not make with chametz." The Korban Pesach includes such a prohibition as indicated Shemot 12:19. The Mincha, however, does not represent an independent sacrifice; rather, it is treated as a sub-section of the Olah. When the Kohanim eat the mincha, they eat it in the place where the offerings of the altar are consumed. The Torah accordingly emphasizes (6:9-10), "And the remains of it Aaron and his sons will eat, it shall be eaten as matzot in the holy place... It shall not be baked with chametz; I have given it to them as their portion of My offerings made by fire." The element of similarity between the Korban Pesach and the Mincha offering reflects the thought of Rashi, who views the Korban Pesach as not only an annulment of the idolatrous beliefs of Egypt (as in the interpretation of Chizkuni, suggesting a parallel with Olah), but symbolizing positive action on the part of B’nai Yisrael in their service to HaShem. This is evidenced further in the role of the Kohanim, pre-eminent servants of HaShem, who take positive action towards their recognition of Him, by engaging in the concrete mitzvah of eating the offering. Let us pray that we will once again be zoche (worthy) to bring the Korban Pesach speedily in our time. Shabbat Shalom and a Chag Kasher V’Samayach The Weekly Sidra "Pocket Loss" Rabbi Moshe Greebel Associate Member, Young Israel Council of Rabbis This week’s Sidra begins with Moshe being commanded to address Aharon and his sons: “Command Aharon and his sons, saying, ‘This is the Torah of the burnt offering; it is the burnt offering, because of the burning upon the altar all night to the morning, and the fire of the altar shall be burning in it.’” (Vayikra 6:2) Citing the Sifra (Toras Kohanim 6-1) Rashi gives us this: “The expression ‘Command’ always denotes urging (to promptly and meticulously fulfill a particular commandment) for the present and also for future generations. Rabbi Shimon taught, ‘Scripture especially needs to urge (people to fulfill commandments) where monetary loss is involved.’” The expression for a monetary loss is Chisaron Kis, or ‘a pocket loss.’ It would appear from Rabbi Shimon that when a Mitzvah requires a Chisaron Kis, it is necessary for the Torah to more strongly urge this Mitzvah’s accomplishment than a Mitzvah which has no Chisaron Kis. But, what exactly is the Chisaron Kis when it comes to an Olah, a burnt offering in our above Passuk (verse)? And, why is Rashi making mention of Rabbi Shimon’s dictum in this particular Sidra? We have several answers for these queries, the first from the text Divrei Dovid (attributable to a long list of potential authors) as found in the Likutei Basar Likutei (Vayikra page 31). The Korban Olah is completely burned, and unlike other Korbanos (offerings) nothing of it goes to the Kohanim except for its hide as we see from here: “And the Kohain who offers any man’s Olah, the Kohain shall have for himself the hide of the Olah which he has offered.” (Vayikra 7:8) Now then, since only the hide of an Olah goes to the Kohanim with nothing else, the Kohanim might be reluctant to offer the Olah due to Chisaron Kis (a monetary loss of meat) when they could possibly be bringing another Korban from which they would get meat. Hence, Rabbi Shimon states, “Scripture especially needs to urge (people to fulfill commandments) where monetary loss is involved.” The Sichos Tzadikim (published 1895- Rav Yisroel Dovid Ben Avraham Nisan Zeiss HaLevy of blessed memory) tells us that every human organ has a so called ‘pocket,’ or a way of covering that organ so that it does not cause sin.
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