April 3, 1998 VOL 1, ISSUE 21 7 NISSSAN 5758

Chabad of Northern Beverly Hills, 409 Foothill Road . Beverly Hills, CA 90210
Rabbi Yosef Shusterman 310/271-9063

PARSHAT TZAV

"This is the law of the burnt-offering it is the burnt-offering which shall remain on the fire all night until the morning and the fire of the altar should be kept aflame on it." (6:2) QUESTION: 1) Why does it say "zot torat ha'olah" -- "This is the law of the burnt-offering"? 2) The words "hi ha'olah" are superfluous. ANSWER: In the time of the Beit Hamikdash, a Jew was able to actually bring a live animal as a karban to be offered on the altar. In addition, whoever studies the Torah laws about the burnt- offering is considered to actually have brought a burnt-offering (see Menachot 110a). This is derived from the words "torat ha'olah." The darkest period in Jewish history is galut -- being in exile, without the Beit Hamikdash. This period is compared to "lailah" --night. When the Jews have a Beit Hamikdash, their life is full of light, and this period is referred to as "boker" -- morning. The Torah is teaching that "zot torat ha'olah" - "this is the law of the burnt-offering." When one studies these laws - "hi ha'olah" it is as though one is actually making a sacrifice on the altar. It is important, however, to remember that this is sufficient only "kol halailah ad haboker" -- the entire period of galut until the break of dawn. When dawn breaks and the light of the Beit Hamikdash begins to shine for the Jewish people, then it is not sufficient to just study about karbanot but "ve'aish hamizbei'ach tukad bo" -- one must bring actual karbanot to be burnt on the altar.

"And the Kohen shall don his fitted linen tunic...and he shall remove the ashes." (6:3) QUESTION: What is the significance of the mitzvah of removing the ashes from the altar? ANSWER: When a person sins, he must offer a karban and in the process do teshuvah. He regrets his past and takes upon himself to be better in the future. According to halacha (Hilchot Mechira 14:13), it is forbidden for someone to remind a penitent of his past. The Torah alludes to this with the mitzvah of the removal of the ashes. After the karban has been sacrificed on the Altar, only the ashes are left. Removing the ashes teaches us that a person can start over anew with a clean slate, with no trace remaining of his sin.

"In the place where the burnt-offering is slaughtered shall the sin-offering be slaughtered." (6:18) QUESTION: Why did the Torah prescribe that the two karbanot be slaughtered in the same place? ANSWER: A sin-offering is brought by a person who violated the Torah while a bunt-offering is brought as a contribution to the Beit Hamikdash. To protect the reputation of the people, the Torah commands that they both be slaughtered in the same place, so that if someone observes the animal being slaughtered, he will not suspect that the owner is a sinner, but rather a generous person bringing a contribution. Since in our generation tefilah (prayer) takes the place of avodah (sacrifices), the Gemara (Sotah 32b) says, that the Sages have prescribed that the tefilah of Shemoneh Essrei be recited quietly so that a sinner who wants to confess to Hashem should not be overheard by his neighbor and suffer embarrassment. (From: Vedibarta Bam by Rabbi Moshe Bogomilsky)

DID YOU KNOW?

"If he shall offer it for a thanksgiving offering..." (7:12) One of the offerings mentioned in this week's Parsha is the korban todah - the sacrifice that people brought when they wanted to thank Hashem. The Sages tell us that in the future, when all the other korbanos cease, the korban todah will still continue because there's always need to say "thank you." In the repetition of the amidah, the standing prayer, only the shaliach tzibbur - the one leading the service - repeats the prayers. The congregation responds, but they do not repeat the blessings. With one exception. The blessing of

modim - "thanks." For all blessings in the amidah we can send a shaliach, a messenger. When we pray to Hashem to heal us, we can send a messenger. When we ask for sustenance, we can send a messenger. But there is one thing no one else can say for us: "Thank You." Thank you is something you have to say yourself. (From: Ohr Somayach web site, Midrash, Avudraham, Rabbi Yissochar Frand)

"A continual fire shall be kept burning on it; it must not be extinguished." (6:6) The Torah prohibits extinguishing the fire of the altar. On the contrary, the fire must be attended, wood and kindling added as necessary, so that flame ascends constantly. If it is forbidden to put out even a single coal on the altar, how much more is it forbidden to put out even a single burning ember on the spiritual altar, the Jewish heart. The yearning for holiness, the flame in the heart which aspires longingly upward, homeward, must rather be constantly added to; aided and strengthened through reason, wisdom and discernment - with the illumination of mitzvos and the light of the Torah. (Oros Hakodesh Zevachim 91, Ohr Somayach web site)

SHABBAT HAGADOL

Why is the Shabbat before Pesach called Shabbat haGadol? On Wednesday afternoon, the 14th day of Nissan, the Jews slaughtered the karban Pesach, and left Egypt the following morning (Thursday), the 15th day of Nissan. Hashem commanded them to prepare the lamb and tie it to the foot of their bed on the 10th day of Nissan, which was a Shabbat. When the Egyptians visited the homes of their Jewish slaves, they were horrified, seeing how the Jews were treating the lambs which the Egyptians worshipped. When the Egyptians asked what they were doing with the lambs, the Jews did not try to evade the question, and proudly proclaimed "We have a G-d Who commanded us to sacrifice these." A major difference between a katan -- a minor -- and a gadol -- an adult -- is that the minor is frequently afraid to tell the truth and begins to use excuses and alibis. On the other hand, an adult, mature and not ashamed of his actions, proudly proclaims his convictions. On this Shabbat, the Jews acted as mature adults and did not hesitate to make known their allegiance to G-d. Since they acted like gedolim, this Shabbat is known as Shabbat haGadol.

It is the custom in many congregations for the Rabbi to deliver a scholarly drashah on Shabbat haGadol. The learned people of the city look forward to this event and immensely enjoy the Rabbi's erudition. One year a certain Rabbi stunned his listeners and told them that he had been unable to sleep for the past week due to an exceptionally difficult passage in the Rambam he had come across. The town scholars were all ears, wanting to hear what was bothering their Rabbi. The Rabbi went on to explain that the word "Rambam" is an acronym for raisins, matzah, potatoes and beets, and maror. During Pesach we need raisins for wine, matzah and maror to perform the mitzvot, and the staple foods eaten on Pesach are beets and potatoes. "As Rabbi of this city, I know that we have many needy people and families who are suffering from the recession, I cannot figure out how they will deal with this difficult 'Rambam' on the yom tov of Pesach. If anyone has an answer, please come forth." The people were dumbfounded and unable to solve their Rabbi's dilemma. Finally, the Rabbi said, "Last night I managed to find a solution. When I opened my Rambam I noticed that the most popular commentary is the Kesef Mishnah, which means 'double money.' If the rich will double their contribution of last year, it will be easy for everyone to tackle the difficult Rambam, and enjoy a kosher and freilachen Pesach." (From: Vedibarta Bam by Rabbi Moshe Bogomilsky)

When arrogance comes, then comes disgrace, but with the modest is wisdom. King Solomon - Mishley

The avoda of laymen has two caterfories:

Avoda with self: When actually at work, in a free moment in his store, for example, he should study a mishna or two, or a chapter of tanya. He should commit some Torah to memory- for example, Chumash, Mishna, Tehillim, Tanya, so that he will be able to review these while in the marketplace, the street or wherever.

Avodas with another: When discussing business, he should turn the conversation towards introducing a story with content, and seek some reason or opportunity to stimulate the other to study Torah, or to do similar activities.(from: the rebbe's hayom yom - Nissan 4).