SEDRAH SELECTIONS PARSHAS TZAV 5764 BS"D
Ch. 6, v. 2: "Zose toras ho'oloh .. kol halayloh ad haboker" - This is the
law of the oloh sacrifice .. all the night until the morning - If you will ask,
"What shall we do to affect atonement in the dark night of exile until the
light of the morning of redemption will come, since we have no sacrifices," the
answer is "Zose toras ho'oloh." Study the laws of the sacrifices and it is as
if you have actually offered them as per the gemara M'nochos 110a. (Dubner
Magid in Ohel Yaakov)
Ch. 6, v. 2: "V'aish hamizbei'ach tukad bo" - And the fire of the altar shall
burn on it - We derive from the words "tukad bo" that the fire shall only
burn on top of the altar and not extend on the sides even in the slightest. (Ibn
Ch. 6, v. 3: "Vad" - Flax - We also find the word "sheish" to mean flax. The
Rambam in hilchos klai haMikdosh 8:11,12 writes that "sheish, bad," and "butz"
all mean flax. When the Torah says "sheish," it is required to make the flax
thread pf three flax strands. Where it says "bad" this is also preferable, but
not required. He does not explain the unique meaning of "butz."
Ch. 6, v. 3: "Ha'deshen" - The ash - We find three expressions for the fuel
and offerings burned remains, "deshen" in our verse, "gacha'lei" (Vayikra
16:12), and "ei'fer" (Bmidbar 19:9). Each word has a nuance of difference.
"G'cholim" are the remains of that which was burned, but they are still large chunks,
as is indeed the case in Vayikra 16:12. The requirement there is to take coals
off the altar, burnt chunks of wood that have turned to coals. They serve as
the fuel to consume the incense offering. Our verse discusses removing ash
from the altar in the morning. The fuel and sacrifices have turned into coals
during the night, but with the extended time of burning, until the morning, the
majority of the coals have become coarse ash, containing many small chunks. It
is specifically the deeper coals that are removed, "ha'm'ukolos hapnimios"
(Mishnoh Tomid end of chapter #1). They are not the large chunks that could still
be used as fuel. The verse in Bmidbar discusses taking the ash of the red
heifer. There we have both the burned body of the red heifer and the burned wood
mixed together. However, even after completely being burned, it is required to
bang the remains until they becomes fine ash, as per the Rambam hilchos poroh
adumoh 3:3, that we beat and smash the coals until they become "eifer."
Ch. 6, v. 6: "Aish tomid tukad al hamizbei'ach lo sichbeh" - A continual fire
should burn on the altar it shall not be extinguished - The Rambam in hilchos
tmidim umusofim 2:6 writes that this prohibition applies even to
extinguishing the fire of one coal. In spite of this, if one offers a wine libation on its
own and not as a slaughtered offering accompaniment, it is poured slowly upon
the coals so they do not extinguish completely, even though there is clearly
a diminishing of fire (gemara Z'vochim 91b).
The T.K. 1:2 says on the verse in Hoshei'a 14:8, "Yoshuvu yoshvei v'tzilo ..
zichro k'yein L'vonone," that this refers to those who convert to Judaism.
Their names (there is usually a name change upon conversion - Rabbi Zev
Wertheimer) are beloved to me as wine that is poured upon the altar. What is the
intention of these words?
1) Wine is easily misused, often bringing to rowdiness, intoxication, and
sin. However, when poured as an offering upon the altar it has come to a most
exalted use. So too, a person is invested with a soul. As a heathen a person
wastes and misuses his life force. Upon converting to Judaism he has a focused
purpose and will use his powers for elevated purposeful activities. (Y'fei To'ar)
2) The gemara Kidushin 70b says that converts cause difficulty for the
Jewish nation as does "sapachas," a type of leprosy. Although Tosfos brings in the
name of Rabbi Avrohom the convert that this is to be understood in a most
complimentary manner for converts, the simple understanding of these words is that
although they are surely doing a most noble thing, nevertheless, their
ingrained habits and nature are still there, and will take a while to be refined. In
spite of this Hashem allows for the inclusion of converts to the Jewish
nation. This is just like pouring wine libations upon the altar. Although it is
prohibited to even slightly extinguish the fire that is upon the altar, to allow
for inclusion of wine as an offering, Hashem is willing to allow a lessening
of the "holy fire". So too with converts, they will somewhat cool off their
surroundings upon entry into the Jewish nation, but their inclusion is of
paramount importance. (Pardes Yoseif)
3) The medrash seems to be referring to wine that is brought on its own as
an offering and not wine that is an accompaniment to a slaughtered offering.
Although sacrifices for slaughter are accepted from non-Jews, and when they are
brought, accompanying wine libations are also brought, but wine on its own is
not accepted from a non-Jew. However, upon conversion he can bring wine on its
own. "Choviv olai shmo'seihem shel geirim K'ya'yin sheko'reiv l'fonai al
gabbei mizbei'ach." The prefix letter Kof before the word "ya'yin" can be
translated as WHEN. My love for converts is shown WHEN their wine offering that is
brought on its own is poured upon the altar, showing that they are on an equal
footing with a person who was born Jewish. (Nirreh li)
Ch. ,6 v. 10: "Kodesh kodoshim hee kachatos v'cho'oshom" - It is holy of
holies like a chatos or an oshom offering - The "chatos" and "oshom" are holy of
holies because they are brought as an atonement. If one is contrite and repents
even for an unintentional sin he elevates his offering to be holy of holies
because he himself is behaving in a submissive manner, throwing himself under
the authority of Hashem. Likewise a meal offering is holy of holies because it
is brought by a poor person, again a person who by nature is subdued. The
character trait of the donour categorizes his offering. (Nirreh li)
Ch. 7, v. 29,30: "Hamakriv es zevach shlomov laShem yovi es korbono, Yodov
t'vi'enoh" - He who brings his shlomim sacrifice to Hashem shall bring his
offering, His hands shall bring - Problems abound with the simple understanding of
these words. By other sacrifices the Torah goes right into its laws. Here we
find the Torah mentioning his "bringing" of the sacrifice, as well as the
seeming repetition "hamakriv, yovi," and "t'vi'enoh." Also what is the intention of
"yodov t'vi'enoh," - his hands shall bring? The Ramban on Vayikra 1:9 d.h.
"oloh" writes that sacrifices brought as an atonement should hopefully bring the
sinner to feel that all that is being done to the sacrifice should have been
done to him, and only out of the great kindness of Hashem has He accepted a
replacement, "zeh t'murosi."
However, this is only true for a sacrifice that is brought to effect
atonement. When bringing a "shlomim," a voluntary donation to Hashem, "hamakriv es
korbono," he who brings his voluntary sacrifice, "yovi korbono," should bring
only the sacrifice, not "yovi oso," - there is no need to mentally bring himself
as the sacrifice. "Yodov t'vi'enoh," only his hands bring it and not his mind.
There is no need to go through the mental gymnastics of feeling that the
animal is his replacement. (Beis Avrohom of Grossverdein)
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