From: hebcal.com and ou.org and chabad.org
7 Adar II 5771
Torah Portion: Leviticus 6:1 - 8:36
1: 6:1-11 (11 p'sukim)
2: 6:12-7:10 (22 p'sukim)
3: 7:11-38 (28 p'sukim)
4: 8:1-13 (13 p'sukim)
5: 8:14-21 (8 p'sukim)
6: 8:22-29 (8 p'sukim)
7: 8:30-36 (7 p'sukim)
maf: 8:33-36 (4 p'sukim)
1: 6:1-3
2: 6:4-6
3: 6:7-11
4: 6:12-16
5: 6:17-23
6: 7:1-6
7: 7:7-10
maf: 7:7-10
1: 7:11-15
2: 7:16-18
3: 7:19-21
4: 7:22-27
5: 7:28-31
6: 7:32-34
7: 7:35-38
maf: 7:35-38
1: 8:1-5
2: 8:6-9
3: 8:10-13
4: 8:14-17
5: 8:18-21
6: 8:22-29
7: 8:30-36
maf: 8:33-36
On Shabbat Zachor
maf: Deuteronomy 25:17-19 (3 p'sukim)
■19 Mar 2011
Parashat Tzav
First Reading
6:1 First Reading
God spoke to Moses, telling him
Vayedaber Adonay el-Moshe lemor.
6:2 to relate the following instructions to Aaron and his descendants:
This is the law of the burnt offering. The burnt offering shall remain on the altar's hearth all night until morning, so that the altar's fires can be ignited with it.
Tsav et-Aharon ve'et-banav lemor zot torat ha'olah hi ha'olah al mokedah al-hamizbe'ach kol-halaylah ad-haboker ve'esh hamizbe'ach tukad bo.
Second Reading
6:11 Every male among Aaron's descendants may eat it. It is an eternal law for all generations [that it be taken] from God's fire offerings. Any [food] coming in contact with it shall become holy.
Kol-zachar biveney Aharon yochelenah chok-olam ledoroteychem me'ishey Adonay kol asher-yiga bahem yikedash.
6:12 Second Reading
God spoke to Moses, saying:
Vayedaber Adonay el-Moshe lemor.
Third Reading
7:11 Third Reading
This is the law of the peace offering that is sacrificed to God.
Vezot torat zevach hashlamim asher yakriv l'Adonay.
7:12 If it is offered as a thanksgiving offering, then it must be presented along with unleavened loaves mixed with oil, flat matzahs saturated with oil, and loaves made of boiled flour mixed with oil.
Im al-todah yakrivenu vehikriv al-zevach hatodah chalot matsot blulot bashemen urekikey matsot meshuchim bashamen vesolet murbechet chalot blulot bashamen.
7:13 The sacrifice shall [also] be presented along with loaves of leavened bread. [All these] shall be presented with one's thanksgiving peace offering.
Al-chalot lechem chamets yakriv korbano al-zevach todat shlamav.
Fourth Reading
8:1 Fourth Reading
God spoke to Moses, saying:
Vayedaber Adonay el-Moshe lemor.
8:2 'Take Aaron along with his sons, the vestments, the anointing oil, the sin offering bull, the two rams, and the basket of unleavened bread.
Kach et-Aharon ve'et-banav ito ve'et habegadim ve'et shemen hamishchah ve'et par hachatat ve'et shney ha'eylim ve'et sal hamatsot.
8:3 Gather the entire community at the entrance of the Communion Tent.'
Ve'et kol-ha'edah hakhel et-petach Ohel Mo'ed.
8:4 Moses did as God commanded and the community was assembled at the Communion Tent's entrance.
Vaya'as Moshe ka'asher tsivah Adonay oto vatikahel ha'edah el-petach Ohel Mo'ed.
Fifth Reading
8:14 Fifth Reading
He brought forth the bull for the sin offering, and Aaron and his sons pressed their hands on its head.
Vayagesh et par hachatat vayismoch Aharon uvanav et-yedeyhem al-rosh par hachatat.
Sixth Reading
8:22 Sixth Reading
He brought forth the second ram, which was the installation ram, and Aaron and his sons pressed their hands on the ram's head.
Vayakrev et-ha'ayil hasheni eyl hamilu'im vayismechu Aharon uvanav et-yedeyhem al-rosh ha'ayil.
Seventh Reading
8:30 Seventh Reading
Moses took some of the anointing oil, [together with] some of the blood from the altar, and he sprinkled it on Aaron and his vestments, as well as on [Aaron's] sons and their vestments. He thus sanctified Aaron and his vestments as well as [Aaron's] sons and their vestments.
Vayikach Moshe mishemen hamishchah umin-hadam asher al-hamizbe'ach vayaz al-Aharon al-begadav ve'al-banav ve'al-bigdey vanav ito vayekadesh et-Aharon et-begadav ve'et-banav ve'et-bigdey vanav ito.
8:33 Last Reading
Do not leave the entrance of the Communion Tent for seven days, until your period of inauguration is complete. This is because your installation ceremony shall last for seven days.
Umipetach Ohel Mo'ed lo tets'u shiv'at yamim ad yom mel'ot yemey milu'eychem ki shiv'at yamim yemale et-yedchem.
8:34 God has commanded that whatever was done on this day must be done [all seven days] to atone for you.
Ka'asher asah bayom hazeh tsivah Adonay la'asot lechaper aleychem
Shabbat Zachor
25:16 Conversely, anyone who is dishonest and [has dishonest weights or measures] is repulsive to God your Lord.
Ki toavat Adonay Eloheycha kol-oseh eleh kol oseh avel.
25:17 Last Reading
Remember what Amalek did to you on your way out of Egypt.
Zachor et asher-asah lecha Amalek baderech betsetchem miMitsrayim
Haftarah: Jeremiah 7:21 - 8:3; 9:22 - 9:23
Haftarah, Tzav
Community Development
Haftarah for Tzav
Jeremiah 7:21 - 8:3; 9:22-23
This translation was taken from the JPS Tanakh
21 Thus said the Lord of Hosts, the God of Israel: Add your burnt offerings to your other sacrifices and eat the meat! 22 For when I freed your fathers from the land of Egypt, I did not speak with them or command them concerning burnt offerings or sacrifice. 23 But this is what I commanded them: Do My bidding, that I may be your God and you may be My people; walk only in the way that I enjoin upon you, that it may go well with you. 24 Yet they did not listen or give ear; they followed their own counsels, the willfulness of their evil hearts. They have gone backward, not forward, 25 from the day your fathers left the land of Egypt until today. And though I kept sending all My servants, the prophets, to them daily and persistently, 26 they would not listen to Me or give ear. They stiffened their necks, they acted worse than their fathers.
27 You shall say all these things to them, but they will not listen to you; you shall call to them, but they will not respond to you. 28 Then say to them: This is the nation that would not obey the Lord their God, that would not accept rebuke. Faithfulness has perished, vanished from their mouths.
29 Shear your locks and cast them away,
Take up a lament on the heights,
For the Lord has spurned and cast off
The brood that provoked His wrath.
30 For the people of Judah have done what displeases Me — declares the Lord. They have set up their abominations in the House which is called by My name, and they have defiled it. 31 And they have built the shrines of Topheth in the Valley of Ben-hinnom to burn their sons and daughters in fire — which I never commanded, which never came to My mind.
32 Assuredly, a time is coming — declares the Lord — when men shall no longer speak of Topheth or the Valley of Ben-hinnom, but of the Valley of Slaughter; and they shall bury in Topheth until no room is left. 33 The carcasses of this people shall be food for the birds of the sky and the beasts of the earth, with none to frighten them off. 34 And I will silence in the towns of Judah and the streets of Jerusalem the sound of mirth and gladness, the voice of bridegroom and bride. For the whole land shall fall to ruin.
Chapter 8
1 At that time — declares the Lord — the bones of the kings of Judah, of its officers, of the priests, of the prophets, and of the inhabitants of Jerusalem shall be taken out of their graves 2 and exposed to the sun, the moon, and all the host of heaven which they loved and served and followed, to which they turned and bowed down. They shall not be gathered for reburial; they shall become dung upon the face of the earth. 3 And death shall be preferable to life for all that are left of this wicked folk, in all the other places to which I shall banish them — declares the Lord of Hosts.
Chapter 9
22 Thus said the Lord:
Let not the wise man glory in his wisdom;
Let not the strong man glory in his strength;
Let not the rich man glory in his riches.
23 But only in this should one glory:
In his earnest devotion to Me.
For I the Lord act with kindness,
Justice, and equity in the world;
For in these I delight
Taken from Tanakh, The Holy Scriptures, (Philadelphia, Jerusalem: Jewish Publication Society) 1985.
Used by permission of The Jewish Publication Society. Copyright ©1962, 1992
Third Edition by the Jewish Publication Society. No part of this text can be reproduced or forwarded without written permission.
Please visit the JPS website for more fine books of Jewish literature and tradition.
When Parashat Tzav coincides with a special Shabbat, we read a different Haftarah:
■19 Mar 2011 (Shabbat Zachor / I Samuel 15:2 - 15:34)
Haftarah, Shabbat Zakhor
Community Development
Shabbat Zakhor
Samuel 15:1-34
Ashkenazim begin at 15:2
This translation was taken from the JPS Tanakh
Chapter 15
1 Samuel said to Saul, "I am the one the Lord sent to anoint you kin over His people Israel. Therefore, listen to the Lord's command!
2 "Thus said the Lord of Hosts: I am exacting the penalty for what Amalek did to Israel, for the assault he made upon them on the road, on their way up from Egypt. 3 Now go, attack Amalek, and proscribe all that belongs to him. Spare no one, but kill alike men and women, infants and sucklings, oxen and sheep, camels and asses!"
4 Saul mustered the troops and enrolled them at Telaim: 200,000 men on foot, and 10,000 men of Judah. 5 Then Saul advanced as far as the city of Amalek and lay in wait in the wadi. 6 Saul said to the Kenites, "Come, withdraw at once from among the Amalekites, that I may not destroy you along with them; for you showed kindness to all the Israelites when they left Egypt." So the Kenites withdrew from among the Amalekites.
7 Saul destroyed Amalek from Havilah all the way to Shur, which is close to Egypt, 8 and he captured King Agag of Amalek alive. He proscribed all the people, putting them to the sword; 9 but Saul and the troops spared Agag and the best of the sheep, the oxen, the second-born, the lambs, and all else that was of value. They would not proscribe them; they proscribed only what was cheap and worthless.
10 The word of the Lord then came to Samuel: 11 "I regret that I made Saul king, for he has turned away from Me and has not carried out My commands." Samuel was distressed and he entreated the Lord all night long. 12 Early in the morning Samuel went to meet Saul. Samuel was told, "Saul went to Carmel, where he erected a monument for himself; then he left and went on down to Gilgal."
13 When Samuel came to Saul, Saul said to him, "Blessed are you of the Lord! I have fulfilled the Lord's command." 14 "Then what," demanded Samuel, "is this bleating of sheep in my ears, and the lowing of oxen that I hear?" 15 Saul answered, "They were brought from the Amalekites, for the troops spared the choicest of the sheep and oxen for sacrificing to the Lord your God. And we proscribed the rest." 16 Samuel said to Saul, "Stop! Let me tell you what the Lord said to me last night!" "Speak," he replied. 17 And Samuel said, "You may look small to yourself, but you are the head of the tribes of Israel. The Lord anointed you king over Israel, 18 and the Lord sent you on a mission, saying, 'Go and proscribe the sinful Amalekites; make war on them until you have exterminated them.' 19 Why did you disobey the Lord and swoop down on the spoil in defiance of the Lord's will?" 20 Saul said to Samuel, "But I did obey the Lord! I performed the mission on which the Lord sent me: I captured King Agag of Amalek, and I proscribed Amalek, 21 and the troops took from the spoil some sheep and oxen-the best of what had been proscribed-to sacrifice to the Lord your God at Gilgal." 22 But Samuel said:
"Does the Lord delight in burnt offerings and sacrifices
As much as in obedience to the Lord's command?
Surely, obedience is better than sacrifice,
Compliance than the fat of rams.
23 For rebellion is like the sin of divination,
Defiance, like the iniquity of teraphim.
Because you rejected the Lord's command,
He has rejected you as king."
24 Saul said to Samuel, "I did wrong to transgress the Lord's command and your instructions; but I was afraid of the troops and I yielded to them. 25 Please, forgive my offense and come back with me, and I will bow low to the Lord." 26 But Samuel said to Saul, "I will not go back with you; for you have rejected the Lord's command, and the Lord has rejected you as king over Israel."
27 As Samuel turned to leave, Saul seized the corner of his robe, and it tore. 28 And Samuel said to him, "The Lord has this day torn the kingship over Israel away from you and has given it to another who is worthier than you. 29 Moreover, the Glory of Israel does not deceive or change His mind, for He is not human that He should change His mind." 30 But [Saul] pleaded, "I did wrong. Please, honor me in the presence of the elders of my people and in the presence of Israel, and come back with me until I have bowed low to the Lord your God." 31 So Samuel followed Saul back, and Saul bowed low to the Lord.
32 Samuel said, "Bring forward to me King Agag of Amalek." Agag approached him with faltering steps; and Agag said, "Ah, bitter death is at hand!"
33 Samuel said:
"As your sword has bereaved women,
So shall your mother be bereaved among women."
And Samuel cut Agag down before the Lord at Gilgal.
34 Samuel then departed for Ramah, and Saul went up to his home at Gibeah of Saul.
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In addition, there is a special Torah reading for Shabbat Zakhor, which is reprinted below.
Deuteronomy 25:17-19
17 Remember what Amalek did to you on your journey, after you left Egypt — 18 how, undeterred by fear of God, he surprised you on the march, when you were famished and weary, and cut down all the stragglers in your rear. 19 Therefore, when the Lord your God grants you safety from all your enemies around you, in the land that the Lord your God is giving you as a hereditary portion, you shall blot out the memory of Amalek from under heaven. Do not forget!
Taken from Tanakh, The Holy Scriptures, (Philadelphia, Jerusalem: Jewish Publication Society) 1985.
Used by permission of The Jewish Publication Society. Copyright ©1962, 1992
Third Edition by the Jewish Publication Society. No part of this text can be reproduced or forwarded without written permission.
Please visit the JPS website for more fine books of Jewish literature and tradition.
**************************************************************
By Rabbi Avraham Fischer. A publication of the Orthodox Union in cooperation with the Seymour J. Abrams Orthodox Union Jerusalem World Center
Shabbat Parshat Tzav
15 Adar II 5765 - March 25, 2005
Every sacrifice has its time limit. For example, the shelamim, the peace-offering, which is shared among the Kohanim, the owner and those whom he invites, is eaten for two days and the night that is between them. However, after this limit is reached, whatever remains must be burned:
And that which remains (V’HANOTAR) of the meat of the offering, on the third day shall it be burned in fire (Vayikra 7:17).
Thus, any of the meat that has not been consumed by the end of the second day is called notar (remainder). In like manner, any sacrifice that is left over after its time limit is considered notar. In fact, the Torah prohibits the intentional leaving-over of any sacrifice past its time; it is tantamount to deliberately causing a physical defect in the animal (Ibid. 22:30; Rambam, “Laws of Invalidated Sanctified Things,” 18:9). Notar must be burned, but not until the third day, that is, during daylight hours (Sefer HaChinuch, ascribed to either R. Aharon HaLevi or R. Pinchas HaLevi of Barcelona, mid-13th Century, Commandment § 143, § 287).
Furthermore,
And if some of the meat of his shelamim offering will indeed be eaten (HEI’ACHOL YEI’ACHEIL) on the third day, it will not be accepted (LO YEIRATZEH); the one who offers it (HA’MAKRIV OTO), it shall not be considered for him (LO YEICHASHEIV LO); it shall be rejected (PIGGUL YIHYEH). And the soul that eats of it shall bear his iniquity (verse 18).
This means that for eating piggul (rejected sacrificial food) intentionally, one is punished with karet, spiritual excision, meaning death from Heaven (Kereitot 2a; Rambam, op. cit. 18:6). Piggul too must be burned (Sefer HaChinuch, loc. cit.).
At first glance, piggul seems to be sacrificial food eaten past its time-limit. According to this, it would be valid within its time-limit, but afterwards it becomes piggul. The problem with such an interpretation, however, is found in the declaration, the one who offers it (HA’MAKRIV OTO), it shall not be considered for him (LO YEICHASHEIV LO).
This suggests that piggul is invalid from the time it is offered. Is it possible that it was valid throughout the designated time, and subsequently eating it after the time limit invalidates it retroactively?!
What is piggul?
Rashi (quoting Torat Kohanim 8:1 and Zevachim 29a) says that the classification of piggul is conferred upon the sacrifice by the intention to eat it beyond its expiration time. This invalid intention renders the sacrifice defective immediately, and it must not be used, even within the allotted time. This law is implied in the words LO YEICHASHEIV LO, because CH-SH-V means “to think.” In addition, piggul occurs only if the sacrifice is valid in every other respect (see Sefer HaChinuch, Commandment § 144).
The repeated verb HEI’ACHOL YEI’ACHEIL (will indeed be eaten) refers to two kinds of “consumption”: that which is eaten by man, and that which is placed on the altar to smolder and burn. Consequently, any sacrifice can become piggul by the intention to eat it or place it on the altar after its deadline. And this can occur at any stage that is considered to be part of the process of “offering” (hakravah, based on the words in the verse HA’MAKRIV OTO). For a sacrificial animal, for example, that process has four stages: slaughtering, collecting the blood, carrying it to the altar and sprinkling it on the horns of the altar.
In the case of piggul, the explanation of the Torah sheb’al peh (Oral teaching) is rather different from the literal reading of the text. Rashbam says bluntly,
“The Sages have uprooted this from its simple meaning,”
and then he proceeds to record the Sages’ definition of piggul. Such is the immense power of the Torah sheb’al peh!
Thus, the intention, the state of mind – the kavvana – of the Kohen who attends to a sacrifice is so crucial to the offering that it can undo it. (It is interesting to note that, while Rashi and Rambam take this at face value – that the thought alone can invalidate – Tosafot suggest that piggul status is conferred only if the thought is expressed aloud in words. See Pesachim 63a, s.v. “Rabbi Meir” and Bava Metzia 43b s.v. “Ha’choshev.”)
Actually, there are three levels of disqualifying thoughts with regard to sacrifices:
1. Change of name ― such as offering as a peace-offering (shelamim) an animal consecrated as a sin-offering;
2. Change of place ― intending to eat the sacrifice outside its designated place.
3. Change of time.
Kavvana to change the name (in most cases) does not invalidate the sacrifice qua sacrifice, although the owner has not discharged his obligation thereby, and he must redo it. Change of place further disqualifies the sacrifice, although there is no penalty of karet. Change of time is piggul, as we have said, and carries with it the penalty of karet (Rambam, op. cit. 13:1,2; 15:1; 16:1).
Perhaps these three kavvanot correlate to three kinds of kedushah, or sanctity:
• holiness of designation, such as Kohanim and utensils for the Sanctuary
• holiness of place, such as the Land of Israel and the Temple Mount
• holiness of time, such as Shabbat and the festivals
(A similar division is found in Rav Avraham Yitzchak HaCohen Kook, 1865-1935, Orot HaKodesh II, pp. 303-304.) Sacrifices must be sanctified in all three dimensions. Perhaps also time is the most severely treated of the three kavvanot because time-sanctity is the most elemental, as it is the first type of holiness introduced into the world (Bereishit 2:3).
Kavvana is central to sacrifices, as Sefer HaChinuch (loc. cit.) explains:
“The purpose of an offering is to make people’s thoughts worthy and to form a conception in their soul, out of the activity of their hand, of the evil of sin and the goodness of upright, honest ways. Therefore, since its main reason concerns the thoughts, it is right that it should become disqualified by a thought about it that swerves from the upright, honest path in regard to any of its tasks.”
TZAV
This Shabbat, Jerusalem, a "walled city," celebrates Shushan Purim, despite the fact that at the time of the miracle of Purim, its walls had long been destroyed and were not to be rebuilt until the days of Ezra. A city is defined in Halacha as "walled" if its wall stood at the time of Yehoshua bin Nun, regardless of its status at the time of Mordechai and Esther. The reason for this, according to the Talmud Yerushalmi, is to give honor to the Land of Israel which lay desolate in those days.
In light of this year’s “ Purim M’shulash,” those of us living in Jerusalem read about that same Yehoshua in our Maftir (Shmot 17:8-16), " Vayavo Amalek ." Moshe instructs Yehoshua to choose men and fight Amalek, while Moshe ascends the mountain with Aharon and Chur. The Midrash teaches that Yehoshua was chosen to battle against Amalek because he was destined to lead the children of Israel into the Promised Land. The Netziv may help us understand the connection between Amalek and entering the Land. He explains that the battle against Amalek was meant to be waged in a natural fashion, with Moshe's prayers and God's intervention behind the scenes, as opposed to the war against Egypt with its overt miracles.
During their forty-year sojourn in the wilderness, the children of Israel lived a totally spiritual existence, with the Manna falling from heaven and a pillar of cloud going before them. Upon entering the Land, the Israelites had to live a natural life, farming the land and battling their enemies. God is always present in the Land of Israel, but His presence is felt behind the scenes. Yehoshua's training in the war of Amalek, therefore, prepared him to lead the Israelites into the Land. Our Sages wished to honor the desolate Land by attaching significance to Yehoshua bin Nun. We, with God's help, have the opportunity to emulate Yehoshua and rebuild the Land.
Rabbi Yitzchak Korn
Jerusalem.
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*D’var Torah from Aloh Na'aleh: an initiative of former North American Rabbis and laymen who successfully made Aliyah, aimed at highlighting the centrality of Israel and promoting Aliyah. They send emissaries – Rabbis, academicians, and others – on speaking-tours throughout the U.S. and Canada.
Contact information:
Rabbi Yerachmiel Roness , Exec. Dir., Aloh Naaleh,
At the OU Center, 22 Keren HaYesod
Alohnaaleh@israelcenter.co.il
Tel.(02) 566-7787 ex. 254
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Chassidic Masters
The Continual Fire
Based on the teachings of the Lubavitcher Rebbe
"Fire shall be kept burning upon the altar continually; it shall not go out" (Leviticus 6:6). On this verse the Jerusalem Talmud comments, "continually -- even on Shabbat; continually -- even in a state of impurity."
As has been mentioned before, every aspect of the physical Sanctuary has its counterpart in the inward Sanctuary within the soul of the Jew.
In his Likkutei Torah (Devarim 78d) Rabbi Schneur Zalman of Liadi explains that the altar is the heart of the Jew. And corresponding to the two altars of the Sanctuary, the outer and the inner, are the outer and inner levels of the heart, its surface personality and its essential core.
The altar on which the continual fire was to be set was the outer one. And for the Jew this means that the fire of his love for G-d must be outward, open and revealed. It is not a private possession, to be cherished subconsciously. It must show in the face he sets towards the world.
The Withdrawn and the Separated
The concept of Shabbat is that of rest and withdrawal from the weekday world. Everyday acts are forbidden. But Shabbat is not only a day of the week. It is a state of mind. It is, in the dimensions of the soul, the state of contemplation and understanding. Its connection with Shabbat lies in the verse (Isaiah 58:13): "And you shall call the Shabbat a delight." On Shabbat, the perception of G-d is more intense, more open. And this leads the mind to a withdrawal from the secular and the mundane.
But to reach this level is to become prone to a temptation. One might think that to have reached so far in perceiving the presence of G-d is to have passed beyond passion to the realm of impassive contemplation. The mind asserts its superiority over the emotions. He has, he tells himself, no need for the fire of love. This is the man to whom the Talmud says, the fire "shall not go out -- even on Shabbat."
There is an opposite extreme: The man who has traveled so far on the path of separation that he feels he has now no link with G-d. To him the Talmud says, "it shall not go out -- even in a state of impurity." For the fire does not go out. A spark always burns in the recesses of the heart. It can be fanned into flame. And if it is fed with the fuel of love, it will burn continually. The Maggid of Mezeritch said that instead of reading the phrase, "It shall not be put out," we can read it, "It will put out the 'not.'" The fire of love extinguishes the negative. It takes the Jew past the threshold of commitment where he stands in hesitation and says "No."
Coldness
The remark of the Maggid stresses the fact that to put out the "No," the fire must be continual. It must be fed by a constant attachment to Torah and to Mitzvot. "Once" or "occasionally" or "not long ago" are not enough. The fire dies down, coldness supersedes, and the "No" is given its dominion.
This explains the commandment: "Remember what Amalek did to you by the way as you came out of Egypt: How he met you (korcha) on the way..." (Deuteronomy 25:17-18). Amalek is the symbol of coldness in the religious life. The word korcha, as well as meaning "he met you" also means "he made you cold." The historical Amalek "smote the hindmost of you, all those who were enfeebled in your rear, when you were faint and weary: And he did not fear G-d" (ibid.). The Amalek within attempts to do the same. It is the voice which says "No" when the love of G-d grows faint and weary. It is the voice which does not fear G-d. And we are commanded every day to remember Amalek. That is, never to let coldness enter and take hold of the heart. And that means that the fire of love must never be allowed to die down.
Fire From Below and Fire From Above
The continual fire, which was man-made, was the preparation in the Sanctuary for the fire which descended from Heaven. On this the Talmud (Yoma 21b) says: "Although fire comes down from Heaven, it is a commandment also for man to bring fire." It was the awakening from below that brought an answering response from G-d. But it brought this response only when the fire was perfect, without defect.
This is made clear in this and next week's Parshahs. During the days when the Sanctuary was consecrated, it and its vessels were ready, Moses and Aaron were present, and sacrifices were being offered. But the Divine presence did not descend on it. A lingering trace of the sin of the Golden Calf remained. Only on the eighth day, when the continual fire was perfected, was the sin effaced, the "No" extinguished. "Fire came forth from before G-d" and "the glory of G-d appeared to all the people" (Leviticus 9:23-24; Rashi ibid.).
What was this fire from Heaven? Why did it require the perfection of the earthly fire?
Man is a created being. He is finite. And there are limits to what he can achieve on his own. His acts are bounded by time. To become eternal, something Divine must intervene.
This is why, during the seven days of consecration, the Sanctuary was continually being constructed and taken apart. As the work of man, it could not be lasting. But on the eighth day the Divine presence descended, and only then did it become permanent.
The seven days were a week, the measure of earthly time. The eighth was the day beyond human time, the number which signifies eternity. And hence it was the day of the heavenly fire, which was the response of an infinite G-d.
Limits
Although man cannot aspire to infinity himself, the fire of infinity descends upon him. But only when he has perfected his own fire, and gone to the limits of his spiritual possibilities. Man is answered by G-d, not when he resigns himself to passivity or despair, but when he has reached the frontier of his own capabilities.
This is suggested by the word "continual" in the description of the fire. What is continual is infinite, for it has no end in time. Time, though, is composed of finite parts, seconds, minutes, hours. And even an infinite succession of them is still limited to a single dimension. But by the perfection of our time-bounded lives we join ourselves to the timelessness of G-d, so that time itself becomes eternal. And nature itself becomes supernatural. Because the reward of our service to G-d is the blessing of a success within the natural world which goes beyond the natural order.
Fire in the Service of Man
The essential implication of this is that every Jew constitutes a Sanctuary to G-d. And even if he studies Torah and fulfills the commandments, if the continual fire is missing, the Divine presence will not dwell within him. For his service is without life. And a trace of that distant sin of the Golden Calf may remain: The "No" which is the voice of coldness.
The Jew must bring life, involvement, fire, to the three aspects of his religious existence: "Torah, service of G-d, and the practice of charity" (Ethics of the Fathers 1:2).
Torah learning should not be something done merely to discharge an obligation, and kept to the minimum required. Words of Torah should never leave the mouth of a Jew. And they should be words spoken with fire. It is told in the Talmud (Eruvin 54a) that "Beruriah once discovered a student who was learning in an undertone. Rebuking him she said: Is it not written, 'Ordered in all things and sure.' If it (the Torah) is 'ordered' in your two hundred and forty-eight limbs, it will be 'sure.' Otherwise it will not." In other words, Torah should penetrate every facet of his being until he can say: "All my bones shall say, L-rd, who is like You?" (Psalms 35:10).
"Service of G-d" means prayer and of this the Ethics says, "Do not regard your prayer as a fixed mechanical task, but as an appeal for mercy and grace before the All-Present"((Ethics of the Fathers 2:13)
The practice of charity includes the fulfillment of the commandments. And these again are not to be performed merely out of conscientiousness, but with an inner warmth that manifests itself outwardly in a desire to fulfill them with as much beauty as possible.
These are the places where the fire is lit. And this human fire brings down the fire from heaven. It brings G-d into the world, and draws infinity into the dimensions of the finite.
7 Adar II 5771
Torah Portion: Leviticus 6:1 - 8:36
1: 6:1-11 (11 p'sukim)
2: 6:12-7:10 (22 p'sukim)
3: 7:11-38 (28 p'sukim)
4: 8:1-13 (13 p'sukim)
5: 8:14-21 (8 p'sukim)
6: 8:22-29 (8 p'sukim)
7: 8:30-36 (7 p'sukim)
maf: 8:33-36 (4 p'sukim)
1: 6:1-3
2: 6:4-6
3: 6:7-11
4: 6:12-16
5: 6:17-23
6: 7:1-6
7: 7:7-10
maf: 7:7-10
1: 7:11-15
2: 7:16-18
3: 7:19-21
4: 7:22-27
5: 7:28-31
6: 7:32-34
7: 7:35-38
maf: 7:35-38
1: 8:1-5
2: 8:6-9
3: 8:10-13
4: 8:14-17
5: 8:18-21
6: 8:22-29
7: 8:30-36
maf: 8:33-36
On Shabbat Zachor
maf: Deuteronomy 25:17-19 (3 p'sukim)
■19 Mar 2011
Parashat Tzav
First Reading
6:1 First Reading
God spoke to Moses, telling him
Vayedaber Adonay el-Moshe lemor.
6:2 to relate the following instructions to Aaron and his descendants:
This is the law of the burnt offering. The burnt offering shall remain on the altar's hearth all night until morning, so that the altar's fires can be ignited with it.
Tsav et-Aharon ve'et-banav lemor zot torat ha'olah hi ha'olah al mokedah al-hamizbe'ach kol-halaylah ad-haboker ve'esh hamizbe'ach tukad bo.
Second Reading
6:11 Every male among Aaron's descendants may eat it. It is an eternal law for all generations [that it be taken] from God's fire offerings. Any [food] coming in contact with it shall become holy.
Kol-zachar biveney Aharon yochelenah chok-olam ledoroteychem me'ishey Adonay kol asher-yiga bahem yikedash.
6:12 Second Reading
God spoke to Moses, saying:
Vayedaber Adonay el-Moshe lemor.
Third Reading
7:11 Third Reading
This is the law of the peace offering that is sacrificed to God.
Vezot torat zevach hashlamim asher yakriv l'Adonay.
7:12 If it is offered as a thanksgiving offering, then it must be presented along with unleavened loaves mixed with oil, flat matzahs saturated with oil, and loaves made of boiled flour mixed with oil.
Im al-todah yakrivenu vehikriv al-zevach hatodah chalot matsot blulot bashemen urekikey matsot meshuchim bashamen vesolet murbechet chalot blulot bashamen.
7:13 The sacrifice shall [also] be presented along with loaves of leavened bread. [All these] shall be presented with one's thanksgiving peace offering.
Al-chalot lechem chamets yakriv korbano al-zevach todat shlamav.
Fourth Reading
8:1 Fourth Reading
God spoke to Moses, saying:
Vayedaber Adonay el-Moshe lemor.
8:2 'Take Aaron along with his sons, the vestments, the anointing oil, the sin offering bull, the two rams, and the basket of unleavened bread.
Kach et-Aharon ve'et-banav ito ve'et habegadim ve'et shemen hamishchah ve'et par hachatat ve'et shney ha'eylim ve'et sal hamatsot.
8:3 Gather the entire community at the entrance of the Communion Tent.'
Ve'et kol-ha'edah hakhel et-petach Ohel Mo'ed.
8:4 Moses did as God commanded and the community was assembled at the Communion Tent's entrance.
Vaya'as Moshe ka'asher tsivah Adonay oto vatikahel ha'edah el-petach Ohel Mo'ed.
Fifth Reading
8:14 Fifth Reading
He brought forth the bull for the sin offering, and Aaron and his sons pressed their hands on its head.
Vayagesh et par hachatat vayismoch Aharon uvanav et-yedeyhem al-rosh par hachatat.
Sixth Reading
8:22 Sixth Reading
He brought forth the second ram, which was the installation ram, and Aaron and his sons pressed their hands on the ram's head.
Vayakrev et-ha'ayil hasheni eyl hamilu'im vayismechu Aharon uvanav et-yedeyhem al-rosh ha'ayil.
Seventh Reading
8:30 Seventh Reading
Moses took some of the anointing oil, [together with] some of the blood from the altar, and he sprinkled it on Aaron and his vestments, as well as on [Aaron's] sons and their vestments. He thus sanctified Aaron and his vestments as well as [Aaron's] sons and their vestments.
Vayikach Moshe mishemen hamishchah umin-hadam asher al-hamizbe'ach vayaz al-Aharon al-begadav ve'al-banav ve'al-bigdey vanav ito vayekadesh et-Aharon et-begadav ve'et-banav ve'et-bigdey vanav ito.
8:33 Last Reading
Do not leave the entrance of the Communion Tent for seven days, until your period of inauguration is complete. This is because your installation ceremony shall last for seven days.
Umipetach Ohel Mo'ed lo tets'u shiv'at yamim ad yom mel'ot yemey milu'eychem ki shiv'at yamim yemale et-yedchem.
8:34 God has commanded that whatever was done on this day must be done [all seven days] to atone for you.
Ka'asher asah bayom hazeh tsivah Adonay la'asot lechaper aleychem
Shabbat Zachor
25:16 Conversely, anyone who is dishonest and [has dishonest weights or measures] is repulsive to God your Lord.
Ki toavat Adonay Eloheycha kol-oseh eleh kol oseh avel.
25:17 Last Reading
Remember what Amalek did to you on your way out of Egypt.
Zachor et asher-asah lecha Amalek baderech betsetchem miMitsrayim
Haftarah: Jeremiah 7:21 - 8:3; 9:22 - 9:23
Haftarah, Tzav
Community Development
Haftarah for Tzav
Jeremiah 7:21 - 8:3; 9:22-23
This translation was taken from the JPS Tanakh
21 Thus said the Lord of Hosts, the God of Israel: Add your burnt offerings to your other sacrifices and eat the meat! 22 For when I freed your fathers from the land of Egypt, I did not speak with them or command them concerning burnt offerings or sacrifice. 23 But this is what I commanded them: Do My bidding, that I may be your God and you may be My people; walk only in the way that I enjoin upon you, that it may go well with you. 24 Yet they did not listen or give ear; they followed their own counsels, the willfulness of their evil hearts. They have gone backward, not forward, 25 from the day your fathers left the land of Egypt until today. And though I kept sending all My servants, the prophets, to them daily and persistently, 26 they would not listen to Me or give ear. They stiffened their necks, they acted worse than their fathers.
27 You shall say all these things to them, but they will not listen to you; you shall call to them, but they will not respond to you. 28 Then say to them: This is the nation that would not obey the Lord their God, that would not accept rebuke. Faithfulness has perished, vanished from their mouths.
29 Shear your locks and cast them away,
Take up a lament on the heights,
For the Lord has spurned and cast off
The brood that provoked His wrath.
30 For the people of Judah have done what displeases Me — declares the Lord. They have set up their abominations in the House which is called by My name, and they have defiled it. 31 And they have built the shrines of Topheth in the Valley of Ben-hinnom to burn their sons and daughters in fire — which I never commanded, which never came to My mind.
32 Assuredly, a time is coming — declares the Lord — when men shall no longer speak of Topheth or the Valley of Ben-hinnom, but of the Valley of Slaughter; and they shall bury in Topheth until no room is left. 33 The carcasses of this people shall be food for the birds of the sky and the beasts of the earth, with none to frighten them off. 34 And I will silence in the towns of Judah and the streets of Jerusalem the sound of mirth and gladness, the voice of bridegroom and bride. For the whole land shall fall to ruin.
Chapter 8
1 At that time — declares the Lord — the bones of the kings of Judah, of its officers, of the priests, of the prophets, and of the inhabitants of Jerusalem shall be taken out of their graves 2 and exposed to the sun, the moon, and all the host of heaven which they loved and served and followed, to which they turned and bowed down. They shall not be gathered for reburial; they shall become dung upon the face of the earth. 3 And death shall be preferable to life for all that are left of this wicked folk, in all the other places to which I shall banish them — declares the Lord of Hosts.
Chapter 9
22 Thus said the Lord:
Let not the wise man glory in his wisdom;
Let not the strong man glory in his strength;
Let not the rich man glory in his riches.
23 But only in this should one glory:
In his earnest devotion to Me.
For I the Lord act with kindness,
Justice, and equity in the world;
For in these I delight
Taken from Tanakh, The Holy Scriptures, (Philadelphia, Jerusalem: Jewish Publication Society) 1985.
Used by permission of The Jewish Publication Society. Copyright ©1962, 1992
Third Edition by the Jewish Publication Society. No part of this text can be reproduced or forwarded without written permission.
Please visit the JPS website for more fine books of Jewish literature and tradition.
When Parashat Tzav coincides with a special Shabbat, we read a different Haftarah:
■19 Mar 2011 (Shabbat Zachor / I Samuel 15:2 - 15:34)
Haftarah, Shabbat Zakhor
Community Development
Shabbat Zakhor
Samuel 15:1-34
Ashkenazim begin at 15:2
This translation was taken from the JPS Tanakh
Chapter 15
1 Samuel said to Saul, "I am the one the Lord sent to anoint you kin over His people Israel. Therefore, listen to the Lord's command!
2 "Thus said the Lord of Hosts: I am exacting the penalty for what Amalek did to Israel, for the assault he made upon them on the road, on their way up from Egypt. 3 Now go, attack Amalek, and proscribe all that belongs to him. Spare no one, but kill alike men and women, infants and sucklings, oxen and sheep, camels and asses!"
4 Saul mustered the troops and enrolled them at Telaim: 200,000 men on foot, and 10,000 men of Judah. 5 Then Saul advanced as far as the city of Amalek and lay in wait in the wadi. 6 Saul said to the Kenites, "Come, withdraw at once from among the Amalekites, that I may not destroy you along with them; for you showed kindness to all the Israelites when they left Egypt." So the Kenites withdrew from among the Amalekites.
7 Saul destroyed Amalek from Havilah all the way to Shur, which is close to Egypt, 8 and he captured King Agag of Amalek alive. He proscribed all the people, putting them to the sword; 9 but Saul and the troops spared Agag and the best of the sheep, the oxen, the second-born, the lambs, and all else that was of value. They would not proscribe them; they proscribed only what was cheap and worthless.
10 The word of the Lord then came to Samuel: 11 "I regret that I made Saul king, for he has turned away from Me and has not carried out My commands." Samuel was distressed and he entreated the Lord all night long. 12 Early in the morning Samuel went to meet Saul. Samuel was told, "Saul went to Carmel, where he erected a monument for himself; then he left and went on down to Gilgal."
13 When Samuel came to Saul, Saul said to him, "Blessed are you of the Lord! I have fulfilled the Lord's command." 14 "Then what," demanded Samuel, "is this bleating of sheep in my ears, and the lowing of oxen that I hear?" 15 Saul answered, "They were brought from the Amalekites, for the troops spared the choicest of the sheep and oxen for sacrificing to the Lord your God. And we proscribed the rest." 16 Samuel said to Saul, "Stop! Let me tell you what the Lord said to me last night!" "Speak," he replied. 17 And Samuel said, "You may look small to yourself, but you are the head of the tribes of Israel. The Lord anointed you king over Israel, 18 and the Lord sent you on a mission, saying, 'Go and proscribe the sinful Amalekites; make war on them until you have exterminated them.' 19 Why did you disobey the Lord and swoop down on the spoil in defiance of the Lord's will?" 20 Saul said to Samuel, "But I did obey the Lord! I performed the mission on which the Lord sent me: I captured King Agag of Amalek, and I proscribed Amalek, 21 and the troops took from the spoil some sheep and oxen-the best of what had been proscribed-to sacrifice to the Lord your God at Gilgal." 22 But Samuel said:
"Does the Lord delight in burnt offerings and sacrifices
As much as in obedience to the Lord's command?
Surely, obedience is better than sacrifice,
Compliance than the fat of rams.
23 For rebellion is like the sin of divination,
Defiance, like the iniquity of teraphim.
Because you rejected the Lord's command,
He has rejected you as king."
24 Saul said to Samuel, "I did wrong to transgress the Lord's command and your instructions; but I was afraid of the troops and I yielded to them. 25 Please, forgive my offense and come back with me, and I will bow low to the Lord." 26 But Samuel said to Saul, "I will not go back with you; for you have rejected the Lord's command, and the Lord has rejected you as king over Israel."
27 As Samuel turned to leave, Saul seized the corner of his robe, and it tore. 28 And Samuel said to him, "The Lord has this day torn the kingship over Israel away from you and has given it to another who is worthier than you. 29 Moreover, the Glory of Israel does not deceive or change His mind, for He is not human that He should change His mind." 30 But [Saul] pleaded, "I did wrong. Please, honor me in the presence of the elders of my people and in the presence of Israel, and come back with me until I have bowed low to the Lord your God." 31 So Samuel followed Saul back, and Saul bowed low to the Lord.
32 Samuel said, "Bring forward to me King Agag of Amalek." Agag approached him with faltering steps; and Agag said, "Ah, bitter death is at hand!"
33 Samuel said:
"As your sword has bereaved women,
So shall your mother be bereaved among women."
And Samuel cut Agag down before the Lord at Gilgal.
34 Samuel then departed for Ramah, and Saul went up to his home at Gibeah of Saul.
--------------------------------------------------------------------------------
In addition, there is a special Torah reading for Shabbat Zakhor, which is reprinted below.
Deuteronomy 25:17-19
17 Remember what Amalek did to you on your journey, after you left Egypt — 18 how, undeterred by fear of God, he surprised you on the march, when you were famished and weary, and cut down all the stragglers in your rear. 19 Therefore, when the Lord your God grants you safety from all your enemies around you, in the land that the Lord your God is giving you as a hereditary portion, you shall blot out the memory of Amalek from under heaven. Do not forget!
Taken from Tanakh, The Holy Scriptures, (Philadelphia, Jerusalem: Jewish Publication Society) 1985.
Used by permission of The Jewish Publication Society. Copyright ©1962, 1992
Third Edition by the Jewish Publication Society. No part of this text can be reproduced or forwarded without written permission.
Please visit the JPS website for more fine books of Jewish literature and tradition.
**************************************************************
By Rabbi Avraham Fischer. A publication of the Orthodox Union in cooperation with the Seymour J. Abrams Orthodox Union Jerusalem World Center
Shabbat Parshat Tzav
15 Adar II 5765 - March 25, 2005
Every sacrifice has its time limit. For example, the shelamim, the peace-offering, which is shared among the Kohanim, the owner and those whom he invites, is eaten for two days and the night that is between them. However, after this limit is reached, whatever remains must be burned:
And that which remains (V’HANOTAR) of the meat of the offering, on the third day shall it be burned in fire (Vayikra 7:17).
Thus, any of the meat that has not been consumed by the end of the second day is called notar (remainder). In like manner, any sacrifice that is left over after its time limit is considered notar. In fact, the Torah prohibits the intentional leaving-over of any sacrifice past its time; it is tantamount to deliberately causing a physical defect in the animal (Ibid. 22:30; Rambam, “Laws of Invalidated Sanctified Things,” 18:9). Notar must be burned, but not until the third day, that is, during daylight hours (Sefer HaChinuch, ascribed to either R. Aharon HaLevi or R. Pinchas HaLevi of Barcelona, mid-13th Century, Commandment § 143, § 287).
Furthermore,
And if some of the meat of his shelamim offering will indeed be eaten (HEI’ACHOL YEI’ACHEIL) on the third day, it will not be accepted (LO YEIRATZEH); the one who offers it (HA’MAKRIV OTO), it shall not be considered for him (LO YEICHASHEIV LO); it shall be rejected (PIGGUL YIHYEH). And the soul that eats of it shall bear his iniquity (verse 18).
This means that for eating piggul (rejected sacrificial food) intentionally, one is punished with karet, spiritual excision, meaning death from Heaven (Kereitot 2a; Rambam, op. cit. 18:6). Piggul too must be burned (Sefer HaChinuch, loc. cit.).
At first glance, piggul seems to be sacrificial food eaten past its time-limit. According to this, it would be valid within its time-limit, but afterwards it becomes piggul. The problem with such an interpretation, however, is found in the declaration, the one who offers it (HA’MAKRIV OTO), it shall not be considered for him (LO YEICHASHEIV LO).
This suggests that piggul is invalid from the time it is offered. Is it possible that it was valid throughout the designated time, and subsequently eating it after the time limit invalidates it retroactively?!
What is piggul?
Rashi (quoting Torat Kohanim 8:1 and Zevachim 29a) says that the classification of piggul is conferred upon the sacrifice by the intention to eat it beyond its expiration time. This invalid intention renders the sacrifice defective immediately, and it must not be used, even within the allotted time. This law is implied in the words LO YEICHASHEIV LO, because CH-SH-V means “to think.” In addition, piggul occurs only if the sacrifice is valid in every other respect (see Sefer HaChinuch, Commandment § 144).
The repeated verb HEI’ACHOL YEI’ACHEIL (will indeed be eaten) refers to two kinds of “consumption”: that which is eaten by man, and that which is placed on the altar to smolder and burn. Consequently, any sacrifice can become piggul by the intention to eat it or place it on the altar after its deadline. And this can occur at any stage that is considered to be part of the process of “offering” (hakravah, based on the words in the verse HA’MAKRIV OTO). For a sacrificial animal, for example, that process has four stages: slaughtering, collecting the blood, carrying it to the altar and sprinkling it on the horns of the altar.
In the case of piggul, the explanation of the Torah sheb’al peh (Oral teaching) is rather different from the literal reading of the text. Rashbam says bluntly,
“The Sages have uprooted this from its simple meaning,”
and then he proceeds to record the Sages’ definition of piggul. Such is the immense power of the Torah sheb’al peh!
Thus, the intention, the state of mind – the kavvana – of the Kohen who attends to a sacrifice is so crucial to the offering that it can undo it. (It is interesting to note that, while Rashi and Rambam take this at face value – that the thought alone can invalidate – Tosafot suggest that piggul status is conferred only if the thought is expressed aloud in words. See Pesachim 63a, s.v. “Rabbi Meir” and Bava Metzia 43b s.v. “Ha’choshev.”)
Actually, there are three levels of disqualifying thoughts with regard to sacrifices:
1. Change of name ― such as offering as a peace-offering (shelamim) an animal consecrated as a sin-offering;
2. Change of place ― intending to eat the sacrifice outside its designated place.
3. Change of time.
Kavvana to change the name (in most cases) does not invalidate the sacrifice qua sacrifice, although the owner has not discharged his obligation thereby, and he must redo it. Change of place further disqualifies the sacrifice, although there is no penalty of karet. Change of time is piggul, as we have said, and carries with it the penalty of karet (Rambam, op. cit. 13:1,2; 15:1; 16:1).
Perhaps these three kavvanot correlate to three kinds of kedushah, or sanctity:
• holiness of designation, such as Kohanim and utensils for the Sanctuary
• holiness of place, such as the Land of Israel and the Temple Mount
• holiness of time, such as Shabbat and the festivals
(A similar division is found in Rav Avraham Yitzchak HaCohen Kook, 1865-1935, Orot HaKodesh II, pp. 303-304.) Sacrifices must be sanctified in all three dimensions. Perhaps also time is the most severely treated of the three kavvanot because time-sanctity is the most elemental, as it is the first type of holiness introduced into the world (Bereishit 2:3).
Kavvana is central to sacrifices, as Sefer HaChinuch (loc. cit.) explains:
“The purpose of an offering is to make people’s thoughts worthy and to form a conception in their soul, out of the activity of their hand, of the evil of sin and the goodness of upright, honest ways. Therefore, since its main reason concerns the thoughts, it is right that it should become disqualified by a thought about it that swerves from the upright, honest path in regard to any of its tasks.”
TZAV
This Shabbat, Jerusalem, a "walled city," celebrates Shushan Purim, despite the fact that at the time of the miracle of Purim, its walls had long been destroyed and were not to be rebuilt until the days of Ezra. A city is defined in Halacha as "walled" if its wall stood at the time of Yehoshua bin Nun, regardless of its status at the time of Mordechai and Esther. The reason for this, according to the Talmud Yerushalmi, is to give honor to the Land of Israel which lay desolate in those days.
In light of this year’s “ Purim M’shulash,” those of us living in Jerusalem read about that same Yehoshua in our Maftir (Shmot 17:8-16), " Vayavo Amalek ." Moshe instructs Yehoshua to choose men and fight Amalek, while Moshe ascends the mountain with Aharon and Chur. The Midrash teaches that Yehoshua was chosen to battle against Amalek because he was destined to lead the children of Israel into the Promised Land. The Netziv may help us understand the connection between Amalek and entering the Land. He explains that the battle against Amalek was meant to be waged in a natural fashion, with Moshe's prayers and God's intervention behind the scenes, as opposed to the war against Egypt with its overt miracles.
During their forty-year sojourn in the wilderness, the children of Israel lived a totally spiritual existence, with the Manna falling from heaven and a pillar of cloud going before them. Upon entering the Land, the Israelites had to live a natural life, farming the land and battling their enemies. God is always present in the Land of Israel, but His presence is felt behind the scenes. Yehoshua's training in the war of Amalek, therefore, prepared him to lead the Israelites into the Land. Our Sages wished to honor the desolate Land by attaching significance to Yehoshua bin Nun. We, with God's help, have the opportunity to emulate Yehoshua and rebuild the Land.
Rabbi Yitzchak Korn
Jerusalem.
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*D’var Torah from Aloh Na'aleh: an initiative of former North American Rabbis and laymen who successfully made Aliyah, aimed at highlighting the centrality of Israel and promoting Aliyah. They send emissaries – Rabbis, academicians, and others – on speaking-tours throughout the U.S. and Canada.
Contact information:
Rabbi Yerachmiel Roness , Exec. Dir., Aloh Naaleh,
At the OU Center, 22 Keren HaYesod
Alohnaaleh@israelcenter.co.il
Tel.(02) 566-7787 ex. 254
**************************************************************
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Chassidic Masters
The Continual Fire
Based on the teachings of the Lubavitcher Rebbe
"Fire shall be kept burning upon the altar continually; it shall not go out" (Leviticus 6:6). On this verse the Jerusalem Talmud comments, "continually -- even on Shabbat; continually -- even in a state of impurity."
As has been mentioned before, every aspect of the physical Sanctuary has its counterpart in the inward Sanctuary within the soul of the Jew.
In his Likkutei Torah (Devarim 78d) Rabbi Schneur Zalman of Liadi explains that the altar is the heart of the Jew. And corresponding to the two altars of the Sanctuary, the outer and the inner, are the outer and inner levels of the heart, its surface personality and its essential core.
The altar on which the continual fire was to be set was the outer one. And for the Jew this means that the fire of his love for G-d must be outward, open and revealed. It is not a private possession, to be cherished subconsciously. It must show in the face he sets towards the world.
The Withdrawn and the Separated
The concept of Shabbat is that of rest and withdrawal from the weekday world. Everyday acts are forbidden. But Shabbat is not only a day of the week. It is a state of mind. It is, in the dimensions of the soul, the state of contemplation and understanding. Its connection with Shabbat lies in the verse (Isaiah 58:13): "And you shall call the Shabbat a delight." On Shabbat, the perception of G-d is more intense, more open. And this leads the mind to a withdrawal from the secular and the mundane.
But to reach this level is to become prone to a temptation. One might think that to have reached so far in perceiving the presence of G-d is to have passed beyond passion to the realm of impassive contemplation. The mind asserts its superiority over the emotions. He has, he tells himself, no need for the fire of love. This is the man to whom the Talmud says, the fire "shall not go out -- even on Shabbat."
There is an opposite extreme: The man who has traveled so far on the path of separation that he feels he has now no link with G-d. To him the Talmud says, "it shall not go out -- even in a state of impurity." For the fire does not go out. A spark always burns in the recesses of the heart. It can be fanned into flame. And if it is fed with the fuel of love, it will burn continually. The Maggid of Mezeritch said that instead of reading the phrase, "It shall not be put out," we can read it, "It will put out the 'not.'" The fire of love extinguishes the negative. It takes the Jew past the threshold of commitment where he stands in hesitation and says "No."
Coldness
The remark of the Maggid stresses the fact that to put out the "No," the fire must be continual. It must be fed by a constant attachment to Torah and to Mitzvot. "Once" or "occasionally" or "not long ago" are not enough. The fire dies down, coldness supersedes, and the "No" is given its dominion.
This explains the commandment: "Remember what Amalek did to you by the way as you came out of Egypt: How he met you (korcha) on the way..." (Deuteronomy 25:17-18). Amalek is the symbol of coldness in the religious life. The word korcha, as well as meaning "he met you" also means "he made you cold." The historical Amalek "smote the hindmost of you, all those who were enfeebled in your rear, when you were faint and weary: And he did not fear G-d" (ibid.). The Amalek within attempts to do the same. It is the voice which says "No" when the love of G-d grows faint and weary. It is the voice which does not fear G-d. And we are commanded every day to remember Amalek. That is, never to let coldness enter and take hold of the heart. And that means that the fire of love must never be allowed to die down.
Fire From Below and Fire From Above
The continual fire, which was man-made, was the preparation in the Sanctuary for the fire which descended from Heaven. On this the Talmud (Yoma 21b) says: "Although fire comes down from Heaven, it is a commandment also for man to bring fire." It was the awakening from below that brought an answering response from G-d. But it brought this response only when the fire was perfect, without defect.
This is made clear in this and next week's Parshahs. During the days when the Sanctuary was consecrated, it and its vessels were ready, Moses and Aaron were present, and sacrifices were being offered. But the Divine presence did not descend on it. A lingering trace of the sin of the Golden Calf remained. Only on the eighth day, when the continual fire was perfected, was the sin effaced, the "No" extinguished. "Fire came forth from before G-d" and "the glory of G-d appeared to all the people" (Leviticus 9:23-24; Rashi ibid.).
What was this fire from Heaven? Why did it require the perfection of the earthly fire?
Man is a created being. He is finite. And there are limits to what he can achieve on his own. His acts are bounded by time. To become eternal, something Divine must intervene.
This is why, during the seven days of consecration, the Sanctuary was continually being constructed and taken apart. As the work of man, it could not be lasting. But on the eighth day the Divine presence descended, and only then did it become permanent.
The seven days were a week, the measure of earthly time. The eighth was the day beyond human time, the number which signifies eternity. And hence it was the day of the heavenly fire, which was the response of an infinite G-d.
Limits
Although man cannot aspire to infinity himself, the fire of infinity descends upon him. But only when he has perfected his own fire, and gone to the limits of his spiritual possibilities. Man is answered by G-d, not when he resigns himself to passivity or despair, but when he has reached the frontier of his own capabilities.
This is suggested by the word "continual" in the description of the fire. What is continual is infinite, for it has no end in time. Time, though, is composed of finite parts, seconds, minutes, hours. And even an infinite succession of them is still limited to a single dimension. But by the perfection of our time-bounded lives we join ourselves to the timelessness of G-d, so that time itself becomes eternal. And nature itself becomes supernatural. Because the reward of our service to G-d is the blessing of a success within the natural world which goes beyond the natural order.
Fire in the Service of Man
The essential implication of this is that every Jew constitutes a Sanctuary to G-d. And even if he studies Torah and fulfills the commandments, if the continual fire is missing, the Divine presence will not dwell within him. For his service is without life. And a trace of that distant sin of the Golden Calf may remain: The "No" which is the voice of coldness.
The Jew must bring life, involvement, fire, to the three aspects of his religious existence: "Torah, service of G-d, and the practice of charity" (Ethics of the Fathers 1:2).
Torah learning should not be something done merely to discharge an obligation, and kept to the minimum required. Words of Torah should never leave the mouth of a Jew. And they should be words spoken with fire. It is told in the Talmud (Eruvin 54a) that "Beruriah once discovered a student who was learning in an undertone. Rebuking him she said: Is it not written, 'Ordered in all things and sure.' If it (the Torah) is 'ordered' in your two hundred and forty-eight limbs, it will be 'sure.' Otherwise it will not." In other words, Torah should penetrate every facet of his being until he can say: "All my bones shall say, L-rd, who is like You?" (Psalms 35:10).
"Service of G-d" means prayer and of this the Ethics says, "Do not regard your prayer as a fixed mechanical task, but as an appeal for mercy and grace before the All-Present"((Ethics of the Fathers 2:13)
The practice of charity includes the fulfillment of the commandments. And these again are not to be performed merely out of conscientiousness, but with an inner warmth that manifests itself outwardly in a desire to fulfill them with as much beauty as possible.
These are the places where the fire is lit. And this human fire brings down the fire from heaven. It brings G-d into the world, and draws infinity into the dimensions of the finite.
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