Parshat Tzav seems like it's a repetition of Parshat Vayikra. It repeats the korbanot and their halachot. However, the order of the korbanot is different in Parshat Tzav and Parshat Vayikra. In Parshat Vayikra the order reads as follows: olah, mincha, shlamim, chatat, asham. In Parshat Tzav the placement of the korban shlamim moves from third to last so that the order now reads as follows: olah, mincha, chatat, asham, and shlamim.
Why re-list the korbanot and why change the order?
Ramban says that the repetition and change in the order hints at the subject being addressed in the two sections. Parshat Vayikra addresses Bnei Yisrael, the people, while Parshat Tzav is directed toward the kohanim. This is seen from the opening pesukim of each parsha. Parshat Vayikra opens with Moshe addressing the People:"Speak to Bnei Yisrael and tell them, if an individual among you wishes to offer a korban to God, then..." (Vayikra 1:2)
Are there any other reasons why it is redundant? Are there any others reasons why the order is different?
Rav Sabato explains hat this parsha has a different perspective on korbanot than the perspective in Vayikra. Vayikra is different because it offers the individual person the opportunity to give a korban. In vayikra, Bnei Yisroel offering a korban gives them the opportunity to reach deveikut through korbanot. In this Parshat tzav, it teaches that korbanot are more then just an oppurtunity for the people of bnei Yisroel, but its an important part of the mishkan.
ReplyDeleteRabbi Leibtag (wow he spoke in school this week!) answers that Parshat Tzav is directed specifically at the Kohanim, instructing them how to bring the korbanot it includes the halachot of what may and may not be eaten of the korbanot. Parshat Vayikra however is addressed to the nation as everyone must know which Korban to bring in every situation and it does not discuss the specific halachot for Kohanim. Rabbi Grossman adds that the reason the korbanot are written from the perspective of both the kohen offering the korban and bnei yisrael is to remind us that the kohen is the vessel through which Bnei Yisrael can achieve closeness to Hashem. And the korabanot of Bnei Yisrael are mentioned first to remind the people that they are the ones who are they key characters in giving korbanot and the kohen only gives it in the merit of them. The Malbim regarding Sefer Yishayahu claims that the repetition is in order to stress that one nevuah is not more important than another. This answer can be applied to the korbanot. Each korban is just as important to Hashem as the next, regardless of the particular circumstances surrounding it. This is possibly why each korban has very specific and detailed halachot, different from that of its neighbors.
ReplyDeleteCreds to Sha'alvim for Women
Shabbat Shalom!
Rav Grossman points out that the reason that the korbanot are written from the perspective of both Bnei Yisrael and the kohen is to remind us that the kohen is just the messenger through which Bnei Yisrael can attain a close relationship to Hashem. Furthermore, the perspective of the Bnei Yisrael is written first to remind the People that they are the ones who are the key characters when offering a korban but not to mistake themselves for the kohen, a mere messenger on behalf of the People.
ReplyDeleteRav Leibtag adds that because Parshat Tzav is directed specifically at the kohanim, instructing them how to bring the korbanot it includes the halachot of what may and may not be eaten of the korbanot. Parshat Vayikra, however, is addressed to the nation, as everyone must know which specific korban he may or must bring in any given situation, and therefore does not mention these halachot. Rav Leibtag explains that the korbanot in Parshat Tzav are listed in order of kedusha. The “most kadosh” of the korbanot, or kodshei kodashim, is the olah as it is consumed solely by the aish hatamid and goes only to Hashem. The “second holiest” is the mincha. There are two types of minchot – that which the kohen brings, which is totally consumed by the fire, and that which a non-kohen brings, which the kohen partakes of. The Torah thus groups the two together when listing the korbanot in Parshat Tzav. The “next holiest” korbanot are the chatat and the asham, for the kohen is permitted the meat of these korbanot. The chatat is listed before the asham because a chatat is atonement for unintentional or accidental sins, while an asham is the consequence for an intended sin. The “least holy” of the korbanot, or kodshei kalim, is the shlamim, for everyone – Hashem through the aish hatamid, the kohen, and the ba’al hakorban – all partake of it. Thus, the order of the korbanot in Parshat tzav is in order of the kedusha of the korbanot – kodshei kodashim then kodshei kalim – and therefore the halachot of eating the korban are listed in Parshat Tzav and not in Parshat Vayikra.
ReplyDeleteRabbi Sheinfeld explains the reasoning for the overlap of the parshiot as follows: parshat vayirka's take on korbanot is more focused on bnei yisroel's involvement in giving korbanot to be closer to hashem, whereas parshat tzav's focus is mainly centered around the function of korbanot in the mishkan and it's hidden message being, we will once again bring these korbanot once mashiach comes.
ReplyDelete