Leviticus Tzav

Tzav
Leviticus 6:1 – 8:36

I. Summary

A. Tzav = Eternal One spoke to Moses, saying: “Command” (Aaron and his sons thus).

B. The five sacrifices are again described (though directed at priests v. to all Israelites in Vayikrah) and supplemented: 1) olah - burnt offering (kept on fire all night … priest dressed in ritual linen clears out ashes in morning and feeds fire), 2) minchah - meal offering (unleavened cakes of flour and oil … only Aaron and his male descendants eat), 3) chatat - sin purgation offering (animal slaughter … only males in priestly line eat), 4) asham - guilt reparation offering (animal slaughter with blood splattered on altar… only males in priestly line eat), and 5) sh’lamim - offering of well-being/thanksgiving (unleavened cakes of flour and oil … eaten by priest making offering). (6:1-7:18)

C. Flesh touching anything impure cannot be eaten. Similarly, ritually impure person prohibited from eating consecrated food (to do so = sacrilege with punishment = being cut off from kin (?). (7:19-21)

D. Limitations on the consumption of meat are described (what can be eaten, when meat can be eaten, who can eat meat, and tainting meat with impurity). (7:22-38)

E. Aaron and his sons are ordained as priests (per grand and formal procedures described in Exodus 29:1-37). Moses anoints the Tabernacle as a holy place. (8:1-36)

II. Commentary (Plaut, various websites and prior Hevreh discussions)

A. Prayer – Prayer gives us an opportunity for 1) communication with God, 2) personal introspection recognize what to pray for (Hebrew word for prayer, "li-heet-pallel," comes from the root "pallel," which means to inspect suggesting prayer is an opportunity to understand what you really need at a particular time) and 3) appreciation of what we have. Secular equivalent = “ardent wishing”, i.e. faith/belief in God not necessary for prayer. Also, the passive prayers of words and music are inspirational but they mean nothing unless they are accompanied by active prayers in the form of carrying out mitzvot.

B. Sacrifice v. prayer (successor to sacrifice) – 1) Sacrifice was an act of respect for God v. prayer was only words of respect (issue being that our tradition views actions as superior to words). 2) Sacrifice was sometimes carried out by priests on behalf of individual(s) v. prayer always personal (though one could pray for benefit of others). 3) Sacrifice highly ritualistic v. prayer not as ritualistic ... more personalized. 4) Sacrifice reinforces class distinction (priests v. lay) v. prayer totally egalitarian.

C. Word roots – 1) Root of tzav (command) is same as mitzvah (suggests that being commanded to get closer to God is a good thing). 2) Root of korban (sacrifice) is same as l'hakriv, (to draw near) = purpose of sacrifice (today’s equivalent = prayer) is to draw oneself closer to God.

D. Continuity and renewal – The daily service begins with the lifting of the ashes recalling the previous day’s service; however, the clearing away of the ashes signifies that each new day renews our commitment to comply with all that is incumbent upon us. Continuity of commitment to God exists with renewal. Points to value of repetition.

E. Meal offerings v. matzoh and communion – Note parallel between meal offering of unleavened cakes made from flour and oil and 1) Pesach matzoh and 2) communion wafer.

F. Tzav v. Vayikra (previous parasha)– 1) Vayikrah addresses all Israelites v. Tzav speaks directly to the Levites whose obligation it is to offer the sacrifices on behalf of all the people (as stepping stone to people becoming “nation of priests”). 2) Vayikra puts the sacrifices in the order that the people were most likely to bring them, with the sin offering and guilt offering, which represent an acknowledgment of the mistakes they have made, listed last v. Tzav listing the sacrifices in the order of their holiness. Reconcile: Plaut says sacrifices are listed in same order v. Nechama Lebowitz says they are listed in different order.

G. Power of imperfection – Special sacrificial procedure for priest’s chatat (sacrifice for inadvertent transgression) offering (6:17) tells us everyone is imperfect which should allow us to accept and like ourselves for who we are, even the parts of ourselves and of our lives that seem less than ideal. Significance confirmed by recognizing mistakes of our forefathers (and God?) reinforcing fact that every one (and God?) can make mistakes.

H. Purpose and value of ritual - Description of Tabernacle dedication and ordination of Aaron and sons to priesthood emphasizes grandeur/importance of priests. Priests have vital role in sanctuary usage and sacrifices, both of which help keep God close (purpose of sacrifice). Ritual also gives sense of order (comfortable predictability). Absence of ritual detail could be disconcerting. Also suggests that just doing something is not enough … it needs to be done correctly, i.e. details count.

I. What parasha may mean for us today

1. Even menial tasks deserve to be viewed as holy if (broadly defined) purpose holy -Wearing ritual linen garments for the messy task of removing ashes (Lev 6:3) suggests that all religious ritual should be carried out in a decorous manner. When we take the time to elevate our outward appearance, our inner connection is strengthened. Complements concept of making most holy portions of Mishkan (where fewest people may go) from most valuable materials. Dressing the inside reinforces the holiness of the outside v. dressing for the menial tasks reinforces holiness of all tasks.

2. We are all priests (and should act accordingly) - Prayer (successor to sacrifice) eliminates the role of priests (middle man required in sacrifice); however, prayer views each of us as both a priest (fulfilling the intent of Israelites becoming a "nation of priests") and an ordinary person.

3. We are a product of our environment - Flesh that was pure suddenly become contaminated by merely "touching" something else that was contaminated (7:19) reinforces how we are profoundly influenced by our surroundings (hanging out with “wrong” people exposes us to risk of acting wrongly).

(Revised 3/24/10)