| Command Aaron and his sons, saying, This is the law of the burnt offering: That is the burnt offering which burns on the altar all night until morning, and the fire of the altar shall burn with it. | | בצַו אֶת אַהֲרֹן וְאֶת בָּנָיו לֵאמֹר זֹאת תּוֹרַת הָעֹלָה הִוא הָעֹלָה עַל מוֹקְדָה עַל הַמִּזְבֵּחַ כָּל הַלַּיְלָה עַד הַבֹּקֶר וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד בּוֹ: |
This word, tzav, is a strange word that the Torah uses. Why is it used here?
Rashi says the word is often used to express the urging of someone to do something- particularly fulfilling a certain mitzvah.
What's another meaning of the word tzav and why is it used here?
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Rashi adds that this is especially relevant to commandments that involve a monetary loss. The Gur Aryeh comments on this and says that in order to perform the Karbanot service, Kohanim had to give up their regular means of earning a living. This financial service is even more so, in a case of karban olah because the Kohen receives nothing because all the meat is burnt on the mizbeach.
ReplyDeleteThe Chasam Sofer adds to rash saying “tzav” comes from the word “tzavta”, which translates to team or a connection. So we are supposed to connect with or join the shechena of Hashem by doing mitzvot.
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ReplyDeleteAn interesting fact about the word Tzav is that it equals the number 96, which is the exact amount of chapters in this parsha. The word in gematria is an exact match to the number of chapters and is unique to this parsha alone.
The Zohar says that the word Tzav, commandment, is generally used to signify idol worship, but in this parsha it is the exact opposite; G-d tells Moshe to command Aharon and his sons on the way to bring offerings, and to serve him in the proper way, and not out of egotistical motivation or self-importance. So the lesson that we learn is that Tzav is a command of G-d, straight from heaven, and not a command of idol worship.
We live in a world of free choice and personal autonomy (yes, this is controversial). However, there are limitations within our society that command us to do certain things. There is always a piece of us which rebels against these restrictions. The Torah recognizes this nature of ours and therefore emphasizes the requirement of commandments that can ensure a moral lifestyle and a better society. The word tzav should not only to be understood in its literal meaning (as it applies to the laws of korbanot) but it should also be seen as the basic expression of the values and mindset of Judaism. Because human logic cannot fully comprehend G-d's infinity, the Torah emphasizes the word tzav to show that it's a commandment not subject to human logic or choice. This shows the importance of realizing the necessity in life for tzav– obeying commandments and acting for G-d's will and meeting demands in life that may seem illogical.
ReplyDeleteThe Kli Yakar states the following, that Kohanim were the teachers and guides of K’lal Yisrael during this time. During the time of the Beit Hamikdash the Kohanim were to encourage people to bring karbanot. However, encouraging people to verbally study about karbanot, superficially, did not benefit them. So, the Torah urges Bnei Yisrael to have, “Zot torat ha’olah” — that studying about a karban is equivalent to actually offering it. That learning the laws of a Korban is considered you actually offered one to Hashem. This is what the commandment was
ReplyDeleteThe Ohr HaChaim states that the word tzav indicates that it was specifically a command to carefully perform the difficult nightly laws. Additionally, the Sifra says that the word Tzav is instructing the Kohanim to act Zealously.
ReplyDeleteThe word "tzav" comes from the word "tetzaveh", which means to come together. We are supposed to come together with the rest of B'nei Yisroel and Hashem by doing mizvot and following the COMMANDMENTS of Hashem.
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ReplyDeleteRashi opens his commentary on this week’s parsha (Vayikrah 6:2) by explaining that the Torah uses the emphatic expression of ‘tzav’ (command) to inform the kohanim that they needed to be especially careful in their service of Hashem in the mishkan. Rashi explains that the ‘tzav’ commandment exhorts the kohanim to follow these instructions “Miyad u’lidoros – to perform them immediately and [to pass these instructions along] to future generations of their children.