Left Out Leftovers - Tzav 5772

One last item of thought regarding the Parsha. We are all familiar with the Lo Sasei, the Lav, the prohibition against Nossar, which means leaving a Korban which has to be eaten or has to be burned past its time. So that we have for example a Korban Todah which is eaten for a day and a night, Lo Sasiru Mimenu Ad Haboker, you are not allowed to leave it until the morning.

The Shelamim which is eaten for two days and a night one would not be allowed to leave after the following night. However, what is very strange and the Meshech Chochmo points this out, is that every time the Torah mentions a prohibition an Issur against the Nossar (leaving something over) it is always a language of Lo Yaniach Mimenu Ad Haboker or Lo Sasiru Mimenu Ad Haboker, Lo Yalin Cheilev Chagi Ad Boker. It is always a language of not leaving it until the morning. Which means that it is talking about a Korban that is eaten for a day and a night. Regarding a Korban such as a Shelamim which is eaten for two days there is really no clear prohibition in the Torah. That could use a good explanation as to why that should be. Why does the Torah only mention Nossar in regard to not leaving things until the morning and never in regards to not leaving things at night.

Keeping The Blood In - Tzav 5772

The question of the week is: we have in 6:20 (כֹּל אֲשֶׁר-יִגַּע בִּבְשָׂרָהּ, יִקְדָּשׁ; וַאֲשֶׁר יִזֶּה מִדָּמָהּ, עַל-הַבֶּגֶד--אֲשֶׁר יִזֶּה עָלֶיהָ, תְּכַבֵּס בְּמָקוֹם קָדֹשׁ). If blood of a Korban comes on a Beged it must be washed in the Bais Hamikdash. We know that blood is not allowed to leave the Bais Hamikdash. The Ramban says (החמיר הכתוב בדם הנבלע בבגד לעשותו כאשר היה קודם הזיה שלא יצא חוץ לקלעים) that this Posuk is teaching us that if blood is absorbed into a garment the person has to wash it off of the garment before he leaves the Bais Hamikdash. He should not be taking the blood out.

It is hard to understand the Ramban’s explanation. What happens when he washes the blood out of the Beged, where does the blood go? All the blood of the Mikdash went into the Amah which was a narrow stream of water that went through the center of the Bais Hamikdash and it went out into Nachal Kidron the valley that is alongside the Bais Hamikdash. So it is difficult to understand that the washing of the Begadim is because the blood should not go out. But all the blood does go out, the blood didn’t stay in the Bais Hamikdash. The blood ran out into the Amah that went into Nachal Kidron.

If you would explain that it has to do with the Kedusha of the Beged maybe I could understand it, however, the Ramban’s explanation certainly needs Hesber.

Skipping Mizmor L'soda - Tzav 5772

In Parshas Tzav we do have something that is slightly connected to the coming week and that is the Mitzvah of the Korban Todah. As you know, on Erev Pesach this coming Friday (a week from tomorrow) we will not say Mizmor L’soda. The reason for that is that a Korban Todah was not offered on Erev Pesach because a normal Todah is eaten for a day and a night. Since the Korban Todah has Chometz, a person could not be Makriv it because it would be M’ma’ate the Zman Achiloson because he would not allow the full time for it to be eaten. For that reason, on Erev Pesach by Shacharis we skip Mizmor L’soda which is the Parsha K’neged the Todah.

I have a question that I would like to share with you. This idea that we do not say the Parsha of the Todah on Erev Pesach, is it a non-event. Meaning normally we can bring the Todah and now we can’t bring a Todah so it’s in a sense just a time that an event cannot take place and that is the whole story. Or maybe no, maybe it is a Kiyum of Zeicher L’mikdash. We know we have a Mitzvah which we learn from a Posuk in Yirmiya, which the Gemara says that it is a Mitzvah to do things Zeicher L’mikdash and therefore, my question is when we skip Mizmor L’soda is it just a non-event, there is no Kiyum of anything by skipping it, it is just that there is no Mitzvah to say it or perhaps it is a Kiyum of Zeicher L’mikdash. We are doing something to remember what took place at the time of the Bais Hamikdash.

Of course it would be a Nafka Mina if someone comes late to Shul and only says Baruch She’amar, Ashrei, and Yishtabach then he not Mikayeim skipping Mizmor L’soda (on Erev Pesach) because he skipped everything. Well if Mizmor L’soda is simply a non-event, we are just not doing something so then there is no Chisaron Mitzad this part of the day. However, if you understand that Mizmor L’soda is an opportunity to be Mekayeim Zeicher L’mikdash, then you get an added Mitzvah.

You might ask do we ever find a Zeicher L’mikdosh which is done by not doing something. In other words we find Zeicher L’mikdash by certain activities that we do like shaking the Lulav on the second through seventh day (besides for Shabbos) of Sukkos which is only a Mitzvah to do in the Mikdash we do it Zeicher L’mikdash. That is something we do. Do you ever find that not doing something should be a Zeicher L’mikdash? The answer is yes, we find it for example during the time of the Duchaning when the Kohanim are saying the Bichas Kohanim to the people, we have a custom not to look at the hands of the Kohanim, and we don’t even glance at the hands of the Kohanim. What is the reason for that? The MIshna Brura in Siman 128:89 brings really there is no Issur to glance at the hands of the Kohanim, it is just that since in the Mikdash it was not done Noagim Gam Achshav Zeicher L’mikdash Shelo L’habit Bo Klal. We have a custom not to look at the hands of the Kohanim as a Zeicher L’mikdash. So here we are refraining from doing something as a Zeicher L’mikdash. So we do see that there is such a concept and Mimeila the Chakira stands. On Erev Pesach when we don’t say Mizmor L’soda should we be thinking that the time that we skip it we are being Mekayeim Zeicher L’mikdash?  Is that the Inyan or not?