The Beauty Of Following The Rules - Tetzaveh 5772

29:21 כא וְלָקַחְתָּ מִן-הַדָּם אֲשֶׁר עַל-הַמִּזְבֵּחַ, וּמִשֶּׁמֶן הַמִּשְׁחָה, וְהִזֵּיתָ עַל-אַהֲרֹן וְעַל-בְּגָדָיו, וְעַל-בָּנָיו וְעַל-בִּגְדֵי בָנָיו אִתּוֹ; וְקָדַשׁ הוּא וּבְגָדָיו, וּבָנָיו וּבִגְדֵי בָנָיו אִתּוֹ At the end of the description of the Bigdei Kehuna, Moshe Rabbeinu is told, "You shall take from the blood and the oil and to Shpritz it not only on Aharon and his children but also on his clothing and on his children's clothing." Meaning, blood was sprayed on the Bigdei Kehuna. This was done for the 7 days of Miluim. However, in Maseches Zevachim 18a (bottom line) it says, או שהיו מטושטשין או מקורעין ועבד עבודתו פסולה meaning, if the Bigdei Kehuna are dirty then they are not Kosher. So Lechaoira, if you shpritz blood on the Bigdei Kehuna, they should become Posul? There is actually a Man D'amar who holds that the Bigdei Kehunah cannot be washed at all because there is no manifestation of poverty in the place of opulence as can be seen later on in Zevachim 88b (2 lines from the top) (ויש אומרים אין מכבסין אותן כל עיקר שאין עניות במקום עשירות). That Bigdei Kehuna were replaced once they got dirty. Therefore, it is puzzling to understand that in the Yimei Hamiluim all 7 days the Bigdei Kehuna were being made dirty with the red blood.

An answer to this can be offered based on a concept that I had heard about someone who asked a Shaila. Someone once asked Rav Moshe in Camp when his hat fell and became dirty on Shabbos afternoon. He asked Rav Moshe if he could clean it because it is not Kavod for Shabbos to walk around with a dirty hat on Shabbos. Rav Moshe said that to go around with a dirty hat because it is Shabbos and you can't clean it is a Hiddur and it is Kavod Shabbos.

Someone told me that Rav Gifter said over a similar response to someone who approached him on Chol Hamoed and said that if I don't shave on Chol Hamoed that is Kavod for the last days of Yom Tov. Rav Gifter said a similar idea. He said that is the Kavod of the Yom Tov. The fact that you show honor by following the Halacha of not shaving on Chol Hamoed.

We came across this in Parshas Vayeitzei 29:17 יז וְעֵינֵי לֵאָה, רַכּוֹת; וְרָחֵל, הָיְתָה, יְפַת-תֹּאַר, וִיפַת מַרְאֶה Meaning, Leah's eyes were puffy. Rashi says the reason is because she thought that she was to be married to Eisav so she would cry. How does Rashi know that there was a reason that Leah didn't look beautiful? Maybe she just didn't look beautiful?

The Sifsei Chachamim there said that the Torah wouldn't talk in the G'nus (negatively) of Leah. So if the Torah is saying that the eyes of Leah were not beautiful, they must have been beautiful, however, if they were not beautiful because of the crying that she did, then that was a Noi for her.

Similar to these 3 points is a 4th point here by the Bigdei Kehuna as well, the fact that they were sprayed with blood is a Noi for the Begadim and not a Chisaroin because the blood was Mekadeish the Begadim. This is why the Begadim were Kosher.

In Derech Sicha R'Chaim Kanievsky says this Teretz to explain why this is not a P'sul of Beged Mitushtash of a dirty Beged. Because here it was the beauty, of course there was a blood stain but the blood stain was from the inauguration from the Yimei Hamiluim of the Kehuna that was something to be proud of.

A Voluntary Todah - Emor 5772

22:29 ( וְכִי-תִזְבְּחוּ זֶבַח-תּוֹדָה, לַי רוָר --לִרְצֹנְכֶם, תִּזְבָּחוּ). The Posuk talks about bringing the Zevach Todah. Of course the Korban Todah is a Korban of thanksgiving to HKB”H. (לִרְצֹנְכֶם, תִּזְבָּחו), what does the Posuk say. When you bring a Korban Todah to Hashem, (לִרְצֹנְכֶם, תִּזְבָּחו), bring it Lirtzonchem, bring it willingly. What is the idea?

Rav Pam cited the Rashash in Maseches Menachos 80 who has the following Chakira. There are two types of Korbanos. There are Korbanos that are Chiyuvi, obligatory Korbanos which you can only bring when there is an obligation. For example, a Korban Chatos can only be brought when there is an obligation to bring the Chatos. There are other Korbanos such as a Shelamim which can be brought voluntarily and it doesn’t have to be an obligation. Of course under certain circumstances there is an obligation to bring a Shelamim, however, in other times it can be a Nedava, a straight out donation with no obligation at all.

The Rashash wonders whether the Korban Todah falls under the first category that is it is only brought when there is an obligation to bring the Korban Todah. We know that one has to bring a Korban Todah when he goes through a time of danger and he is saved, such as recovering from an illness or being captured. Or, can it also be brought as a Nedava voluntarily whenever a person wants. This is the Chakirah of the Rashash.

Rav Pam and this is printed in the Rav Pam Hagaddah on page 152 cited a Har Tzvi who brings a Raya (a proof) that a Todah can be brought voluntarily as well. With that knowledge, we turn back to the Posuk and Rav Pam explained as follows. ( וְכִי-תִזְבְּחוּ זֶבַח-תּוֹדָה, לַי רוָר --לִרְצֹנְכֶם, תִּזְבָּחוּ).There are times that you bring a Korban Todah. Essentially the obligation to bring a Korban Todah is at those times that today we have an obligation to say Birchas Hagomel. When we have gone through a danger and have been saved. At that time there is an obligation to bring a Todah. The Torah tells us don’t wait until you bring a Todah because you have gone through a difficulty and have been saved from it. The Korban Todah is an expression of thanks to HKB”H, and brings one close to HKB”H. Go and do it on your own. Bring a Korban Todah without the need to go through a time of danger. Bring a Korban Todah, express your thanks before it is a time of urgent need. That is the Posuk that Dovid Hamelech says that is found in Tehillim 116:17 (לְךָ-אֶזְבַּח, זֶבַח תּוֹדָה), to you I will bring a Korban offering. If you would be obligated to bring it it would not be a Chiddush for Dovid to fulfill his obligation. (לְךָ-אֶזְבַּח, זֶבַח תּוֹדָה) is a Posuk in which Dovid says I will bring the Todah on my own, (לִרְצֹנְכֶם, תִּזְבָּחו). Bring it willingly which means voluntarily. A beautiful thought on this Lirtzonchem Tizbachu.