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Parashas Tzav / פרשת צו mılsteın edıtıon חמשה חומשי תורה עם ליקוטי בבלי וירושלמי WITH THE teachıngs of the talmUd פרשת צו / Parashas Tzav ArtScroll® Series Rabbi Nosson Scherman / Rabbi Gedaliah Zlotowitz General Editors Founder ,ז״ל Rabbi Meir Zlotowitz Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 138 / ספר ויקרא פרשת צו ו / א־ב פרשת צו אונקלוס [ו] א ַו ְידK בּר ֖יהוה ֶאל־מPֹ שׁה ֵלּ ֽאמֹר: ב h צו ֶאת־א ֲ>הרֹן֙ ְו ֶאת־בּ, ניו א וּמ ִ!לּיל ְי י ִעם מֹ ֶשׁה ְל ֵמ ימר: ב פּ ֵ!קּד י ת א ֲ!הרֹן ְוי ת ְבּ ִנוֹהי ְל ֵמ! ימר דּא אוֹר ְ!ית א ֵל ֔אמֹר ֥זֹאת G תּוֹרת ה ֹ.עEלה O הוא ה ֹ.ע֡לה על ֩ * ֽמ ְוֹק ֨דה על־ה ִמּ ְזבּח דּ ֲ!על תא ִהיא ֲעל תא ְדּ ִמ ְתּוֹק דא ! על מ ְ!ד ְבּח א * מ’ זעירא רש“י (ב) צו ֶאת א ֲהרֹן. ֵאין ”צו“ ֶא ָלּא ְלשׁוֹן ֵזרוּז, ִמָיּד ְוּלדוֹרוֹת. ָא מר ר ִבּי ִשׁ ְמעוֹן: ֵא ֶיזה ִאם ָע ָלה ֵי ֵרד ְו ֵא ֶיזה ִאם ָע ָלה לֹא ֵי ֵרד, ֶשׁ ָכּל ָ”תּוֹרה“ ְל רבּוֹת הוּא ָבּא, ְבּ ֵיוֹתר ָצ ִר ְיך ה ָכּתוּב ְל ָז ֵרז ְבּ ָמקוֹם ֶשֵׁיּשׁ בּוֹ ֶח ְסרוֹן ִכּיס (תורת כהנים פרשתא א, לוֹמר ָתּוֹרה אחת ְל ָכל ָה ִעוֹלים ו ֲא ִפילּוּ ְפּ ִסוּלין, ֶשׁ ִאם ָעלוּ לֹא ֵי ְרדוּ (תורת א; קדושין כט.): זֹאת תּוֹרת ָה ֹע ָלה וגו‘. ֲה ֵרי ָה ִעְנָין ה ֶזּה ָבּא ְלל ֵמּד על כהנים שם פרשתא א, ז): ִהוא ָה ֹע ָלה. ְלמ ֵעט ֶאת ָה ֵרוֹבע ְו ֶאת ה ִנּ ְר ָבּע ְו כ ֵיּוֹצא ֶה ְק ֵטר ֲח ָל ִבים ְו ֵא ָיב ִרים ֶשְׁיּ ֵהא ָכ ֵשׁר ָכּל הלְּי ָלה (מגילה כא.), ְוּלל ֵמּד על ה ְפּ ִסוּלין ָב ֶהן, ֶשׁלֹּא ָהָיה ְפ ָסוּלן בּקֹּ ֶדשׁ ֶשׁ ִנּ ְפ ְסלוּ ֶקוֹדם ֶשׁ ָבּאוּ ָל ֲע ָז ָרה (שם ח; זבחים כז:): PARASHAS TZAV 6. This is According to one opinion, since the extra term the olah — זֹאת תּוֹרת ה ֹע לה ִהוא ה ֹע לה על ְמוֹקדה על ה ִמּ ְז ֵבּ ַח .2 we learn that ,(! על ְמוֹקד ה) is next to the words on the flame the law of the olah: It is the olah [that stays] on the the pasuk refers only to portions of an offering that are flame on the Mizbe’ach. usually placed directly upon the fire of the Mizbe’ach. It What Goes Up is telling us that if they had become invalid, even though The word olah means “go up” and generally refers to a they should not have been placed there, they must remain burnt offering. there, because once the part went on the Mizbe’ach, it was When a person brings a korban (offering), some of its sanctified by it. blood is applied to the Mizbe’ach (Altar). Additionally, most Another opinion holds that the term the olah connects to ! על ה ִ!מּ ְז ֵבּ!ח korbanos require the owner to bring nesachim, libations of the words on the Mizbe’ach ( ). Thus, the pasuk re- wine, oil, and flour. The wine is poured on the Mizbe’ach, fers to anything that is placed anywhere on the Mizbe’ach while the oil and flour are made into a dough and burned — even if it was not placed on the fire — and teaches that on the Mizbe’ach. it is not removed if it was mistakenly placed there. This includes the blood of an offering, which is applied to the זֹאת תּוֹרת ה ֹע לה ִהוא ה ֹע לה על ְמוֹק דה על ה ִמּ ְז ֵבּ ַח. ר ִ!בּי ְי ֻהוֹשׁ!ע ֵאוֹמר: walls of the Mizbe’ach, and the nesachim that are poured כּל ה ראוּי ל ִ א ִשּׁים, ִאם ע ל ה לֹא ֵיֵרד, ֶשׁ ֶנּ ֱא! מר ”ה ֹ על ה ! על ְמוֹק דה“, מ ה on the Mizbe’ach, away from the fire. The Torah mentions עוֹל ה ֶשׁ ִהיא ְראוּי ה ל ִ א ִשּׁים, ִאם ע ְ ל תה לֹא ֵתֵרד, ! אף כּ ל ֶשׁהוּא ראוּי on the flame to teach us that if something on the fire of ל ִ א ִשּׁים, ִאם ע לה לֹא ֵיֵרד. ר !בּן גּ ְ!מ ִל ֵיאל ֵאוֹמר: כּל ה ראוּי ל ִ!מּ ְז ֵבּ! ח, ִאם ע ל ה the Mizbe’ach popped off of it onto the floor, it must be לֹא ֵיֵרד, ֶשׁ ֶנּ ֱא! מר ִ”הוא ה ֹ ע לה ! על ְמוֹק דה ! על ה ִ!מּ ְז ֵבּ! ח“, מה עוֹלה ֶשׁ ִהיא .returned to the fire ְראוּי ה ְלג ֵ!בּי ִמ ְז ֵבּ! ח, ִאם ע ְ ל תה לֹא ֵתֵרד, ! אף כּל ֶשׁהוּא ראוּי ל ִ!מּ ְז ֵבּ! ח, ִאם A third opinion explains that the Torah specifically uses the ע ל ה לֹא ֵיֵרד. ר ִ!בּי ִשׁ ְמעוֹן ֵאוֹמר: ה ֶ!זּ! בח כּ ֵ שׁר ְוּנס ִ כים ְפּ ִסוּלין, ה ְ!נּס ִ כים word olah to teach us this law, because the only invalid items ְכּ ֵשׁ ִירים ְוה ֶ!זּ! בח פּסוּל, ֲא ִפילּוּ ֶזה ְו ֶזה ְפּ ִסוּלין, ה ֶ!זּ! בח לֹא ֵיֵרד ְוה ְ!נּס ִ כים ֵיְרדוּ that remain on the Mizbe’ach are those that, like the olah, are (זבחים פג., סנהדרין לד.): ,offerings themselves, not add-ons to an offering. Therefore זֹאת תּוֹרת ה ֹע לה ִהוא ה ֹע לה על ְמוֹק דה על ה ִמּ ְז ֵבּ ַח. ְור !בּן גּ ְ!מ ִל ֵיאל נ ִ!מּי, an invalid offering would itself remain on the Mizbe’ach, but ה ְ כ ִתיב ֹ”ע לה ! על ְמוֹק דה“! ! ההוּא ְלא ֲ!ה ֵדוּרי ְפּוֹק ִעין הוּא ְדּא תא. ְור ִ!בּי ְי ֻהוֹשׁ!ע -libations that come because of an offering would not be al נ ִ!מּי, ה ְ כ ִתיב ִ”מ ְז ֵבּ! ח“! ! ההוּא ִמיבּ ְ!עי א ֵליהּ: ! מאי ק א! מר ר ֲ!חמ נא? כּל ה ראוּי lowed to remain. However, if someone brought a libation ְל ְמוֹק דה ְמק ֵ!דּשׁ ִמ ְז ֵבּ! ח. ר ִ!בּי ִשׁ ְמעוֹן ֵאוֹמר: ֹ”ע לה“, ! מה עוֹלה ה!בּ אה ִבּ ְגל!ל as an offering on its own and it became invalid, but was ע ְ!צ מהּ, ! אף כּל ה!בּ ִ אין ִבּ ְג! לל ע ְ!צ מן, י ְ צאוּ ְנס ִ כים ה!בּ ִ אין ִבּ ְג! לל ֶזב!ח (זבחים פג:): brought onto the Mizbe’ach, such a libation would be allowed In the opening phrase of our parashah, This is the law of to remain there (Zevachim 83a-b; Sanhedrin 34a).1 the olah: It is the olah, the second “the olah” seems repeti- tive. What Goes Down זֹאת תּוֹרת ה ֹעלה ִהוא. ר ִ!בּי ְי הוּדה ֵאוֹמר: ”זֹאת“ ִ,“הוא“, ”ה ֹ ע לה“, ֲהֵרי This ְ :In fact, the Torah is teaching us two separate laws ֵאלּוּ ְשׁלֹ שׁה ִמ ִיעוּטין: ְפּ רט ְל ִנ ְשׁ ֲח טה ב!לּ ְ!י לה, ְו ֶשׁ ִנּ ְשׁפּ!ך דּ מהּ, ְו ֶשׁיּ צא ד מ הּ is the law of the olah refers to a burnt offering, and the חוּץ ל ְ!קּל ִ עים, ִאם ע ְ ל תה ֵתֵּרד. ר ִ!בּי ִשׁ ְמעוֹן ֵאוֹמר: ”עוֹלה“, ֵאין ִלי ֶאלּ א repetition should be understood to mean “the one that ְ עוֹלה ְכּ ֵשׁ רה; ִמנִּ!ין ְל! רבּוֹת ֶשׁ ִנּ ְשׁ ֲח טה בּ!לּ ְ!י לה, ְו ֶשׁ ִנּ ְשׁפּ!ך דּ מהּ, ְו ֶשׁיּ צא דּ מ הּ goes up.” This teaches that whatever goes up onto the חוּץ ל ְ!קּל ִ עים, ְוה !לּן, ְו! ה ֵיּוֹצא, ְוה!טּ ֵ מא, ְו ֶשׁ ִנּ ְשׁ! חט חוּץ ִל ְז! מנּוֹ ְוחוּץ ִל ְמקוֹמוֹ, Mizbe’ach (Altar) — even something that became invalid ְו ֶשׁ ִקּ ְיבּלוּ ְפּ ִסוּלין ְוזְ רקוּ ֶאת דּ מהּ, ְוה ִ!נּיתּ ִ נין ְלמ ְ!ע לה ֶשׁ ְנּת נן ְלמ !טּה ְוה ִ!נּיתּ ִ נין .for offering — must remain there and is not removed ְלמ !טּה ֶשׁ ְנּת נן ְלמ ְ!ע לה, ְוה ִ!נּיתּ ִ נין ִבּ ְפ ִנים ֶשׁ ְנּת נן ! בּחוּץ, ְוה ִ!נּיתּ ִ נין ! בּחוּץ ֶשׁ ְנּת נ ן -There is a disagreement, however, about what is consid ִבּ ְפ ִנים, ְוה ֶ!פּ! סח ְוה!ח !טּאת ֶשׁ ְשּׁח טן ֶשׁלֹּא ִל ְשׁ מן, ִמנִּ!ין? תּ ְ!למוּד ! לוֹמר: ”תּוֹר!ת ”.ered to have “gone up 1. See Schottenstein Edition, Zevachim note 10. Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 139 / VAYIKRA/LEVITICUS PARASHAS TZAV 6 / 1-2 PARASHAS TZAV 6 The raking 1 H ASHEM spoke to Moshe, saying: 2 Command Aharon and his sons, saying: This of the ash and the Altar fire is the law of the olah: It is the olah [that stays] on the flame on the Mizbe’ach, The blood of an offering must be appli ed to the ה ֹ ע לה“, ִר יבּה תּוֹרה א! !חת ְלכ ל ה ִעוֹלין ֶשׁ ִאם עלוּ לֹא ֵיְרדוּ; יכוֹל ֶשׁ ֲא ִני ,Mizbe’ach before nightfall. If it was not applied in time ְמר ֶ!בּה ! אף ה ֵרוֹב!ע ְוה ִ!נְּר בּע ְו! ה ְמּוּק ֶצה ְוה ֶ!נּ ֱע בד ְוה ֶ א ְתנ ן ְוה ְ!מּ ִחיר ְוה ִ!כּ ְלא ִ!ים it is disqualified.
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