SEDRAH SELECTIONS PARSHAS TZAV 5764 BS"D

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 Ezra)

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." (Shaa'rei Aharon)

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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See also Oroh V'Simchoh - Meshech Chochmoh on the Weekly Parsha and Chasidic Insights