Night Seder - Tetzaveh 5774

When my children were young we had a game we used to play occasionally around the Shabbos table. The game involved trying to think of names of different Parshios that had the same Shoresh in their name. In other words, to find for example Parshas Vayishlach, Parshas Shelach, and Parshas Beshalach those are three Parshios that have the same Shoresh in the name of the Parsha. There is one other which is three and maybe you can figure it out. There are numerous that are just two. It was sort of a challenge at the Shabbos table. You can't play it every week but every year or so we would try to come up with names of Parshios.

This week is Parshas Tetzaveh and naturally it would come up at the Shabbos table that Parshas Tetzaveh and Parshas Tzav come from the same Shoresh (root word) and then we would go on. The question that we will deal with today is what is that connection between Parshas Tetzaveh and Parshas Tzav? Or better yet, let me start from another direction.

We find very many times that Moshe Rabbeinu is told (דַּבֵּר, אֶל-בְּנֵי יִשְׂרָאֵל), speak to the Jewish people. Or Emor Lahem, say to the Jewish people. What is the difference between Dabeir and Emor? So we have a concept that one is speaking in a soft tone and one is speaking in a tough tone. Dabeir and Emor each have their own meaning. On rare occasions we find Tzavei or Tzav, command the people. Very often we have (כַּאֲשֶׁר צִוְּךָ) Ka'asher Tzivcha Oscha Elokim in the past tense but that Moshe Rabbeinu is told to go to the Jewish people and Tetzave or Tzav that is rare indeed.

We find it here in the beginning of this week's Parsha. The commandment of Tetzave in regards to the lighting of the Menorah as is found in 27:20 (וְאַתָּה תְּצַוֶּה אֶת-בְּנֵי יִשְׂרָאֵל, וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית--לַמָּאוֹר: לְהַעֲלֹת נֵר, תָּמִיד). Interestingly enough we find it again in Parshas Emor in 24:2. (צַו אֶת-בְּנֵי יִשְׂרָאֵל, וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית--לַמָּאוֹר: לְהַעֲלֹת נֵר, תָּמִיד). So we have a second time that regarding the Menorah specifically we find the command of Tzav. Of course we find it as well in the beginning of Parshas Tzav where the Parsha discusses the bringing of the Olah at night. What I mean to say is that there was not a lot of Avodah done in the Bais Hamikdash at night, but the burning of the parts of the Korbanos which had not been completely burned by day or if there was not enough time to burn it at all there is a (צַו אֶת-אַהֲרֹן וְאֶת-בָּנָיו לֵאמֹר) that says (זֹאת תּוֹרַת הָעֹלָה: הִוא הָעֹלָה עַל מוֹקְדָה עַל-הַמִּזְבֵּחַ כָּל-הַלַּיְלָה, עַד-הַבֹּקֶר, וְאֵשׁ הַמִּזְבֵּחַ, תּוּקַד בּוֹ) as is brought down in Vayikra 6:2. That there is a Mitzvah to burn the Eimurin overnight. There too, we have this expression of Lashon Tzav.

Halo Davar Hu! What is the similarity between the two? Rashi in Parshas Tzav says (אין צו אלא לשון זרוז מיד ולדורות). Tzav is a language of Ziruz, being Mizareiz someone. Telling someone to get it done. Inspiring someone to do it. So that when Tzav is used it is a Lashon that requires an extra amount of Zerizus in the performance of the Mitzva. What is similar about the lighting of the Menorah and the burning of the leftover Eimurin overnight that would say that that similarity requires a Lashon Ziruz? There is something unique about these two. Because you see the Bais Hamikdash was a daytime enterprise. It has Mitzvos which are to be performed all day, even the lighting of the Menorah is done by day. What we find unique about these two Mitzvos is that they go through the night. (הִוא הָעֹלָה עַל מוֹקְדָה עַל-הַמִּזְבֵּחַ כָּל-הַלַּיְלָה, עַד-הַבֹּקֶר). In the case of the Neiros as it says in this week's Parsha by 27:21 and Vayikra 24:3 (יַעֲרֹךְ אֹתוֹ אַהֲרֹן מֵעֶרֶב עַד-בֹּקֶר). We find the commandment that these two Mitzvos are just about unique in the Bais Hamikdash since they are Mitzvos which have to be done in the overnight period. If the Menorah would go out at night it would have to be relit. Although there was a time during the day for the lighting but it was an overnight Mitzvah. Something which required a Ziruz overnight.

It is human nature that when night comes we sort of turn off. When night comes we feel that it is a time for relaxation, it is a time to take it easy. Chazal interestingly have two contradictory expressions. It says in Maseches Eiruvin 65a (21 lines from the bottom) (א"ר שמעון בן לקיש לא איברי סיהרא אלא לגירסא), night was created only for Torah study and it says (a line above that) (אמר רב יהודה לא איברי ליליא אלא לשינתא) that night was created for sleeping. Indeed it depends on the person. Somebody who is capable of Learning learns, of course sleeping time is also at night. That struggle is a constant struggle. A Mitzvah which is an overnight Mitzvah, a Mitzvah which takes place after the sun has set at a time when a person can tell himself I need to go to sleep, I need to rest, I need to relax. That Mitzvah needs a special Ziruz.

We find a third Mitzvah in the Bais Hamikdash and that is not mentioned in a Posuk but is mentioned in a Mishna in Maseches Tamid. The Leviim had a Mitzvah of Mishmar, guarding the Bais Hamikdash at night. That guarding was Lav Dafka to guard from thieves but the honor of the Bais Hamikdash is that there is a guard there all the time. The Mishna says that the Kohanim would go around and check to see if the Leviim were where they were supposed to be and if they were awake. If they were asleep the Mishna says that the Kohen had permission to light the clothing of the sleeping Levi which would certainly awaken him and make sure that he doesn't do it again. Again, we find this idea of Ziruz Dafka for something which is at night. The truth is we find a third Mitzvah where we have a Lashon of Tzav and we say it every day in Korbanos from Parshas Pinchas. (צַו אֶת בְּנֵי יִשרָאֵל וְאָמַרְתָּ אֲלֵהֶם. אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחחִי. תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמועֲדו). That is the Mitzvah of the Korban Tamid. You see the Korban Tamid is at the edge of the night. It is the very first morning Mitzvah. It would be performed at the first light on the horizon, the Korban Tamid would be brought. Here again, it is easy for a person to say I am tired and I need to stay in bed. Ziruz is an awakening. The Menorah represents Torah study. Night time is a time for Torah study. People are strange. People tell themselves that they are tired and that they have to go to sleep, they can't be in the Bais Medrash, Mishmar is too hard and they Drei around their house doing all sorts of silly things anyway and don't go to sleep.

Sleep is a funny Yeitzer Hora. Eating is something which gives a person pleasure. While going to sleep is pleasurable to many people, actual sleep is an unconscious thing and it really gives people no pleasure at all. A very strange Yeitzer Hora. Ziruz is a requirement of the Torah to be Mizareiz when it comes to the night. Nothing will happen to you if you get an hour less sleep tonight. Nothing will happen. You won't get sick from it G-d forbid, you certainly will not have any fatal reaction to it. You will be fine. Shabbos will come and you will catch up a bit. Nothing will happen if you are in the Bais Medrash a little longer. No negative thing will happen. It is the Yeitzer Hora that pulls us out. So many people have told me that Mishmar is such a beautiful thing. If it is such a beautiful thing then why aren't you there, where are you? Ziruz Mai'erev Ad Boker, from evening until morning. The light of the Menorah is the light of Torah.

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?

In The Doorway - Tzav 5771

8:3 (וְאֵת כָּל-הָעֵדָה, הַקְהֵל, אֶל-פֶּתַח, אֹהֶל מוֹעֵד) We have at the end of the Parsha the story of the Yimei Hamiluim, of the Kohanim being installed during the seven days of Miluim. We have Kohanim in the Mishkan. There at the beginning of that Parsha the Ribbono Shel Olam tells Moshe gather all the people to the entranceway of the Ohel Moed. Rashi says (הקהל אל פתח אהל מועד: זה אחד מן המקומות שהחזיק מועט את המרובה) that this is miraculous that the opening of the Ohel Moed could hold all of the people. This is an incredible miracle.

The question though is why was it important that the people be gathered at the entranceway to the Ohel Moed. That is something that certainly needs explanation. I would like to take a Vort elsewhere and connect it here. Before I explain this I want to mention that we find this in a number of places in the Torah an idea of people gathering or people standing Dafka at Pesach Ohel Moed.

We find in Parshas Vayeira 18:1 (וְהוּא יֹשֵׁב פֶּתַח-הָאֹהֶל) that Avrohom Avinu is sitting Pesach Oholo when Hakadosh Baruch Hu comes to visit him. The Poshut Pshat is that he was sitting there at the door looking for wayfarers that were walking by. It is still interesting that when the Ribbono Shel Olam came to visit him that he would be sitting at the entranceway of his home.

The place however where the strangest expression is found numerous times is in Megillas Esther. We find in the Megillah many times that Mordechai Yosheiv Bish’ar Hamelech. We find it in places that have nothing to do with the story. We find for example when Mordechai overhears Bigsan and Seresh. Mordechai is standing by the Shar of the King and Bigsan and Seresh get angry. This is found in 2:21 (בַּיָּמִים הָהֵם, וּמָרְדֳּכַי יוֹשֵׁב בְּשַׁעַר-הַמֶּלֶךְ; קָצַף בִּגְתָן וָתֶרֶשׁ שְׁנֵי-סָרִיסֵי הַמֶּלֶךְ, מִשֹּׁמְרֵי הַסַּף, וַיְבַקְשׁוּ לִשְׁלֹחַ יָד, בַּמֶּלֶךְ אֲחַשְׁוֵרֹשׁ).

Or we have after Mordechai is led through the city on the King’s horse in 6:12 (וַיָּשָׁב מָרְדֳּכַי, אֶל-שַׁעַר הַמֶּלֶךְ; וְהָמָן נִדְחַף אֶל-בֵּיתוֹ, אָבֵל וַחֲפוּי רֹאשׁ). Or the expression of the King that he said to Haman in 6:10 (וַיֹּאמֶר הַמֶּלֶךְ לְהָמָן, מַהֵר קַח אֶת-הַלְּבוּשׁ וְאֶת-הַסּוּס כַּאֲשֶׁר דִּבַּרְתָּ, וַעֲשֵׂה-כֵן לְמָרְדֳּכַי הַיְּהוּדִי, הַיּוֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ:אַל-תַּפֵּל דָּבָר, מִכֹּל אֲשֶׁר דִּבַּרְתָּ). Or even Haman says this in 5:13 (וְכָל-זֶה, אֵינֶנּוּ שֹׁוֶה לִי:בְּכָל-עֵת, אֲשֶׁר אֲנִי רֹאֶה אֶת-מָרְדֳּכַי הַיְּהוּדִי--יוֹשֵׁב, בְּשַׁעַר הַמֶּלֶךְ). Why is the fact that (מָרְדֳּכַי הַיְּהוּדִי--יוֹשֵׁב, בְּשַׁעַר הַמֶּלֶךְ) mentioned so many times in the Megillah?

I would like to take a different Miforaish and attach it to these places and explain the significance. There is a Vort I have seen Bish’eim the Kedushas Levi in the Likutim in the back on Tehillim.  We say in Hallel a Posuk of course from Tehillim 118:19 – 20 ( פִּתְחוּ-לִי שַׁעֲרֵי-צֶדֶק;אָבֹא-בָם, אוֹדֶה קָהּ). We talk about Hakadosh Baruch Hu opening for us the (שַׁעֲרֵי-צֶדֶק) and we will enter there and praise G-d. (זֶה-הַשַּׁעַר לַירוָר;צַדִּיקִים, יָבֹאוּ בוֹ). We talk about a Shar to Hashem, again about an entranceway. He explains that an entranceway symbolizes a place where a person is not worthy and can’t enter, like for example a Shar to Tzadikim or a place where a King is. You have a person who feels unworthy of entering and nevertheless has a Teshuka (a desire) so he would stand at the entranceway at the gate.

A good Mashul to this would be in Hilchos Mezuzah. We know that a room that is 49 square feet (Daled Al Daled Amos) is Patur from Mezuzah. Yet if you have a vestibule that is entering into your home, if that vestibule is small it should be Patur from a Mezuzah. However, because it is an entranceway to significant rooms, to the house, that room is Chayuv in Mezuzah. So to speak, a Shar could be small but because it is Meshameish (services) that which is beyond it, it takes on significance, a great significance. 

The idea of sitting (בְּשַׁעַר הַמֶּלֶךְ) is always a reference to the Ribbono Shel Olam. The idea of always being a person who is (יוֹשֵׁב, בְּשַׁעַר הַמֶּלֶךְ) or (שַׁעֲרֵי-צֶדֶק) is an idea that a person who feels unworthy of being by the King, unworthy of being counted among the Tzaddikim, nevertheless strives to sit by the gateway to the Tzaddikim. In the entranceway to the room where the King is. In that way, in humility a person can have a connection with the Ribbono Shel Olam. That is what we find here with Mordechai constantly (יוֹשֵׁב, בְּשַׁעַר הַמֶּלֶךְ). Even though that generation was not worthy, Mordechai sat (בְּשַׁעַר הַמֶּלֶךְ) so that he should have a connection to the Borei Olam. Of course he represented Klal Yisrael that Klal Yisrael should have that sort of a connection.    

That is very much the story of the Megillah. A day in which it is not a Yom Tov. We don’t treat it fully as a Yom Tov. Purim is a day in which we are (בְּשַׁעַר הַמֶּלֶךְ). We are sort of outside the Yom Tov. It is not a day of holiness similar to the Sholosh Regalim. It is a day that we stand right before the King. We celebrate K’ilu it is a Yom Tov from a slight distance even though we feel unworthy.

It Fits - Tzav 5771

6:3 (וְלָבַשׁ הַכֹּהֵן מִדּוֹ בַד, וּמִכְנְסֵי-בַד יִלְבַּשׁ עַל-בְּשָׂרוֹ, וְהֵרִים אֶת-הַדֶּשֶׁן אֲשֶׁר תֹּאכַל הָאֵשׁ אֶת-הָעֹלָה, עַל-הַמִּזְבֵּחַ; וְשָׂמוֹ, אֵצֶל הַמִּזְבֵּחַ)
At the beginning of the Parsha we have the Mitzvah of Terumas Hedeshen the removal of the ashes from the Mizbaiach.

The Kohen puts on certain Bigdei Kehuna and Rashi explains (מדו בד: היא הכתונת. ומה תלמוד לומר מדו, שתהא כמדתו).The clothing which the Kohen wears in the Bais Hamikdash have to fit him well. The question is, if there is such a requirement that the Begodim that the Kohen wears in the Bais Hamikdash has to fit him well why is it that here in Parshas Tzav which is the story of the Terumas Hadeshen do we find this, shouldn’t it be in Parshas Tetzaveh when Klal Yisrael is commanded to make the Bigdei Kehunah? Isn’t that where it belongs?

There is a beautiful Teretz in the name of the Binyan Shlomo who was the Dayan of Vilna. The Gemara in Maseches Yoma 23b (22 lines from the bottom) says (אמר ריש לקיש כמחלוקת בהוצאה כך מחלוקת בהרמה ורבי יוחנן אמר מחלוקת בהוצאה אבל בהרמה דברי הכל עבודה היא מאי טעמא דריש לקיש אמר לך אי ס"ד עבודה היא יש לך עבודה שכשירה בשני כלים) that when the Kohen takes out the Terumas Hadeshen he doesn’t have all the 4 Bigdei Kehuna. The Kohen wears his shirt and pants he doesn’t wear the hat or the Gartel.

Says the Binyan Shlomo, when a person is wearing a belt (a Gartel) his clothing doesn’t have to fit him perfectly. Even if it doesn’t fit perfectly you just tighten the belt a little bit and it looks fine on a person. Only here when he only wore the shirt and pants, so here he was commanded that they fit him well. Here if his clothing did not fit him well, he would not look attired properly. A beautiful Vort on this concept of (מִדּוֹ בַד).

Chametz In The Todah - Tzav 5770

The Korban Todah is the only Korban a Yachid can bring that has Chomeitz in it. There is actually a Lav in the beginning of this week’s Parsha against bringing a Korban that has Chomeitz in it. What is the significance of the Chomeitz in the Korban Todah and why is it the only Korban that has Chomeitz in it?

As we approach Pesach we know that Chomeitz is a sign of the Yeitzer Horah. A sign of things that are not good and are not spiritual. Chomeitz is Matzah with hot air in it, a lot of nothing. Therefore, it is a sign of something negative. A Korban Todah is brought after a person was saved from a difficulty as thanksgiving to the Ribboinoi Shel Oilam. A person does not bring a Korban Todah after something good happens to him. If you win the lottery you do not bring this Korban. It is only when you have a Sakana and are saved from it that you bring the Korban Todah. Therefore, Rav Zevin explains the idea of the Chomeitz in the Korban Todah is precisely this, every time a difficulty falls on a person, and a person is faced with a danger and is ultimately saved, you bring a Korban Todah that has Chomeitz and Matzah. You are recognizing that there was Chomeitz, or Aveiros that brought the something negative, and that you were saved. The Korban Todah is the recognition of the Chomeitz and the Matzah of the experience.

As a matter of fact today instead of the Korban Todah we say the Brocha of Hagoimel which says Hagoimel L’chayavim Toivois. We recognize that there was something lacking in us that brought about this Sakanah.

The Har Tzvi, Rav Tzvi Pesach Frank says this is the reason that the custom is that after a woman gives birth she does not say Birchas Hagoimel. It would seem that she should say Birchas Hagoimel as childbirth is deemed a Sakanah?

The Har Tzvi explains, a Korban Todah is brought only for Chayavim Toivois, that a person came into a Sakanah only because of an Aveira, however, a woman who gave birth it is a Mitzvah and not an Aveira that brought her into Sakanah. It is a Mitzvah to have children. So a woman can’t say Hagoimel L’chayavim Toivois because they are not Chayavim.

With this a second question is answered. The Minhag is that Ketanim don’t Bentch Goimel. Every other Beracha we are Mechaneich children to say so why is Birchas Hagoimel different? The simple answer is that our custom is to Bentch Goimel after an Aliyah which a Kattan does not have. However, the Halacha is that you don’t need an Aliyah according to everyone in order to Bentch Goimel. Rav Tzvi Pesach Frank explains that Hagoimel L’chayavim Toivois, and since a Kattan can never be considered Chayav he doesn’t get punishment for those things that he did. If he came into a Sakana it wasn’t because of Chayavim Toivois and therefore the language of the Beracha is totally inappropriate for a Kattan so he wouldn’t Bentch Goimel.

So the explanation of this unique Korban the Korban Todah that has Chomeitz fits well with the concept of Chag HaPesach, the idea that Chomeitz represents negativity or a failing in Avoidas Hashem.