CHAMISHOH MI YODEI'A - FIVE QUESTIONS ON THE WEEKLY SEDRAH - PARSHAS TZAV 5767 - BS"D
1) Ch. 6, v. 3: "Vad" - This is translated as flax. We also find "sheish" and "butz," which also mean flax. What are the differences among these three terms?
2) 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). Once again, the question is, "What are the differences among these three terms?"
3) Ch. 6, v. 10: "Kodesh kodoshim hee kachatos v'cho'oshom - Why do all "minchoh" offerings including voluntary donations have the status of "kodshei kodoshim," while "shlomim" offerings, which are also voluntary, only have the status of "kodoshim kalim," a lower level of sacrificial sanctity?
4) Ch. 7, v. 11: "V'zose toras zevach haShlomim ASHER YAKRIV LASHEM" - Earlier by the "chatos" offering (6:18) the words "asher yakriv laShem" do not appear. Why?
5) Ch. 7, v. 29,30: "Hamakriv es zevach shlomov laShem yovi es korbono laShem mi'zevach shlomov, Yodov t'vi'enoh" - He who offers a sacrifice of the shlomim type shall bring his offering to Hashem from his shlomim sacrifices, His hands shall bring" - What is the intention of "yodov t'vi'enoh"?
The Rambam in hilchos klei 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."
"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)
The Abarbanel answers that this is due to the fact that "minchoh" offerings are given by a poor person. Even a voluntary offering that is given by a person for whom it is financially difficult is very dear to Hashem and therefore has the elevated status of "kodesh kodoshim."
He adds that the reason all sacrifices brought for atonement also enjoy the status of "kodshei kodoshim" is because the one who offers the sacrifice is involved in an act of repentance. This is also very dear to Hashem and the sacrifice offered by such a person is given an elevated status.
1) The Nachal K'dumim, Ponim Yofos, and Kli Yokor explain that when one brings a "chatos" offering to atone for his sin, he must realize that Hashem is angry with him for sinning, even unintentionally. The offering is sent through an intermediary, the Kohein. Thus the words ASHER YAKRIV do not appear, as one must be conscious of the go-between that distances him from Hashem.
A "shlomim" sacrifice is offered voluntarily, as a present. The donour may feel as if he is giving to Hashem directly. This is further pointed out by the words "Yodov t'vi'enoh" (7:30), the donour lends his hands in the "t'nufoh" procedure.
2) Perhaps we can say that since the donour himself receives the majority of the meat of the "shlomim" the Torah wants to remind him to have in mind that the animal is sanctified to Hashem, ASHER YAKRIV LA'SHEM.
If one has angered the king and attempts to appease him by bringing a present, protocol requires that the present be sent through an intermediary, as until the king hopefully responds positively, friction still exists. This is why the Torah does not say "yodov t'vi'enoh" when a "chatos" or "oloh" is to be sacrificed. Those offerings are sent through the Kohanim. Our verses discuss the bringing of a "shlomim," which is devoid of any atonement connotations. It is totally a donation. One brings the "shlomim" with "his own hands" to the Mikdosh. (Kli Yokor)
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