Tzav

Leviticus 6:1–8:36 - Shabbat HaGadol

The Obligation To Give Thanks

The thanksgiving offering teaches us the importance of thanking God as a communal sharing of faith and appreciation.

Much can be learned, in terms of social graces and religious etiquette from the korban todah, the thanksgiving offering detailed in this week’s parshah.

Rashi, basing himself on the Talmud, lists the four who bring a todah: one who returns from travel at sea; one who returns from a journey in the wilderness; one who is released from prison; and one who recovers from an illness.

This comment of Rashi requires an explanation. We know that bringing a thanksgiving offering is not obligatory; it is a voluntary heartfelt gesture. The priests and the courts could never demand that someone bring a todah.

How can Rashi then imply that specific cases require one to offer an animal as evidence of his thanks?

Moral, Not Legal

We might better understand the korban todah as a moral requirement, not a legal one. Accordingly, the Gemara uses the term tzrichin (should), implying that one is expected to bring a todah as prescribed by the Gemara.

If the Gemara intended to obligate one to bring an offering in these four cases, it would have used the term chayavim, which indicates a halachic (Jewish legal) imperative. This distinction not withstanding, one can still claim that offering thanks is, in fact, required.

Our need to thank Hashem and be cognizant of His kindness in an actively expressive way is an ethically binding commitment. The Chovos Halevavos (Duties of the Heart by Bachya ibn Pakuda, 11th century Spain) explains that the entire foundation of our service to God flows from our recognition that we owe the A-mighty our thanks.

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Vayikra

Leviticus 1:1-5:26

The Role Of Sacrifices

Sacrifices allow us to reach out to God using our physical and emotional drives.

By Rabbi Steven Weil

The theme of Sefer Vayikra (The Book of Leviticus) is korbanos, the animal sacrifices brought in the Tabernacle and, later, in the Temple.

The Rambam (Maimonides), in his Guide to the Perplexed, writes, "The purpose of sacrifices being incorporated into the Divine service of the Jewish people was to accommodate the transition of the people going from the extreme falsehood of idol worship to the extreme truth of worshipping one true God.

“The Jewish people had been steeped in an idolatrous culture and could only free themselves from it by utilizing the same form of animal sacrifice that they were accustomed to.

Now, through strict rules and regiments, they could direct it toward the service of God."

Misunderstood Statement
Unfortunately, this statement has been grossly misunderstood. The Rambam never meant to imply that korbanoswere a temporary means of service, whose practice would be abandoned as soon as the Jewish people were weaned from their idolatrous ways. Noach and his sons offered korbanos after the flood; Avraham offered various sacrifices. Neither of them needed to be weaned from idolatry.

Though the concept of animal sacrifices seems foreign, almost antithetical, to our notion of avodas Hashem (serving God), korbanoswere offered in the Temple on a daily basis. The detailed rituals of sacrifices played an essential role in the celebration of each Yom Tov (festival), and various sacrifices were offered to mark significant events in the lives of people.

Korbanos obviously played a major role in avodasHashem. How are we to understand that role?

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Vayakhel-Pekudei

Exodus 35:1–40:38 & 12:1–20, Shabbat HaChodesh

Moses assembles the people of Israel and reiterates to them the commandment to observe the Shabbat. He then conveys G‑d’s instructions regarding the making of the Mishkan (Tabernacle). The people donate the required materials in abundance, bringing gold, silver and copper; blue-, purple- and red-dyed wool; goat hair, spun linen, animal skins, wood, olive oil, herbs and precious stones. Moses has to tell them to stop giving.

A team of wise-hearted artisans make the Mishkan and its furnishings (as detailed in the previous Torah readings of Terumah, Tetzaveh and Ki Tisa): three layers of roof coverings; 48 gold-plated wall panels, and 100 silver foundation sockets; the parochet (veil) that separates between the Sanctuary’s two chambers, and the masach (screen) that fronts it; the Ark and its cover with the Cherubim; the table and its showbread; the seven-branched menorah with its specially prepared oil; the golden altar and the incense burned on it; the anointing oil; the outdoor altar for burnt offerings and all its implements; the hangings, posts and foundation sockets for the courtyard; and the basin and its pedestal, made out of copper mirrors.

An accounting is made of the gold, silver and copper donated by the people for the making of the Mishkan. Betzalel, Aholiav and their assistants make the eight priestly garments—the ephod, breastplate, cloak, crown, turban, tunic, sash and breeches—according to the specifications communicated to Moses in the Parshah of Tetzaveh.

The Mishkan is completed and all its components are brought to Moses, who erects it and anoints it with the holy anointing oil, and initiates Aaron and his four sons into the priesthood. A cloud appears over the Mishkan, signifying the divine presence that has come to dwell within it.