‫פרשת תצוה‬
The logic of Parshas T'za'veh following Parshas T'rumo seems impeccable.
After being commanded regarding the Mishkan, we have to know who will
serve there. Thus, Parshas T'za'veh tells us of how the Kohanim are to be
inducted into their service in the Mishkan and what will be the unique apparel
that they will wear.
What is unique is that the opening statement of the Parsha and its closing
section are not exactly in this pattern. The closing section deals with the
Mizbach Ha'Zahav, the altar upon which the k'to'res-incense was offered. That
part seems to be relevant to Parshas T'rumo where the utensils that were
used in the Mishkon were discussed.
The opening of our Parsha seems, as well, to be out of place. For two
P'sukim we are told how to produce the oil that will be used in the Menorah.
These two verses could have been mentioned in the previous Parsha, in
connection with the Menorah, when it was commanded. That would be
similar to the Torah's brief mention of Lechem Ha'Ponim in connection with
the Shulchon (Perek 25/Pousk 30).
Or it could have been discussed in
Parshas B'ha'a'lo's'cho when the order of lighting the Menorah is detailed.
Here, in our Parsha it doesn't seem to fit.
The rules for producing the oil for the Menorah were most demanding. They
were more demanding than those for the production of oil for other purposes,
including for offering sacrifices. We know that the halachos of sacrifices were
most specific and most detailed. We know that to offer sacrifices, the utmost
consideration and care was necessary.
Since the beginning of time that
demand was made. We are told that beyond the Torah laws that make
sacrifices the highest level of Kedusha and Tahara, our Chachamim instituted
additional stringencies that would preserve the unique place of sacrifices and
our relationship to them (Masseches Chagiga Perek 3/Mishna 1). Therefore,
when Ka'yin did not offer his sacrifice properly, even before the laws were
given, he was punished (See Sefer Ha'Ikkarim Ma'amar 3/Perek 7). It is,
thus, not expected that there would be stringency higher than that for
korbonos. Nonetheless, there is one and it applies to the oil used for the
Menorah.
What is that stringency? Rashi, based on Chazal, tells us clearly. Whereas
the oil used for Korbonos must be pure, and no flesh of the olive can be part
of it, that used for the Menorah was even purer.
How could that purity be
obtained? The oil of the Menorah could come only from the very first drop
from an olive. After that first drop was produced, the olive continued to be
used, but not for the Menorah. It was still good for sacrifices, but not for the
Menorah. Imagine how many olives, each producing one drop only, would
be necessary to fill only one cup of the Menorah (remember the oil had to be
sufficient to last a whole winter night (more than 13 hours). Multiply that
number by the 7 oil cups in the Menorah and then compute the amount for
each day of the week, every day of the year. [That is why it was a real
miracle when the Chashmonaim found sufficient "kosher" oil for the
Menorah.]
Preparing the oil for the Menorah sounds terribly painstaking.
Many of one would choose to do something else.
Why is this the lead-in section for the Kohanim and their laws? The answer
may be that this is the real test. Does the Kohen see the 'Avoda, service in
the Mishkan as an opportunity or a burden? Does the Kohen see the
painstaking squeezing of olives as an opportunity or as an unwanted
requirement? Will the Kohen be careful not to squeeze more than that initial
drop, or to save time, energy, or to avoid boredom will he squeeze out an
extra few drops, because "nobody is looking"?
Before he is told of his job, what he is to wear and how he will be
inaugurated into duty, the Kohen first and foremost must be impressed with
the weight of that duty. He should not be impressed first with the grandeur
that will be his, with the "l'cho'vod u'l'sif'eres" (Perek 28/Posuk 2), the honor
and the beauty. If that is what catches his eye, he will not have been
introduced to his opportunity in the appropriate way.
However, when the Kohen contemplates how G-d is to be served, respects
and honors it and sees in it true honor and beauty, then he can see himself
as part of the process.
Of course, being a Kohen is not voluntary. The
Kohen cannot sign in and sign out of his Kehuna. On the other hand he can
do either a better job or one that is not so good.
We are told in the Torah that a Kohen who performs the act of bringing the
Korban perfectly, but whose thoughts desecrate it (Va'Yikro Perek 19/P'sukim
6-9), has not brought a proper korban. Not only that, the very disqualifying
thoughts are punished more severely than the eating of such an invalidated
offering.
What will keep the Kohen in line? What will increase the odds that he will not
sin? It seems to be logical that the more impressed the Kohen is with his
opportunity for service, prior to his election, the more dedicated he will be.
It is for this reason that the Torah introduces us and, concurrently, the
Kohen, to the laws of Menorah prior to the Kohen's selection as the unique
representative of the Jewish People in the Temple service.
In this context we note that rather than commanding the Mitzva of the olive
oil with "Va'yomer Hashem" or "Va'y'dabber Hashem", here the Torah uses
the language of Tzi'vui, command. "V'a'ttah t'za'veh es B'nei Yisroel…"
(Shmos Perek 27/Posuk 20). And you, Moshe, [Hashem said] command B'nei
Yisroel and they should take for you pure olive oil. The M'forshim discuss the
change of language that is apparent here.
In addition to those opinions we may note Rashi's commentary at the
beginning of Tzav in Sefer Va'yikro.
"Ein tzav e'lo loshon z'rizus l'sho'oh
u'l'do'ros" (Perek 6/Posuk 2). Though every instruction given by G-d is a
command, the Torah uses that phrase to expedite matters, particularly those
which will repeat themselves over time. As Rashi continues to explain there,
such alertness is required in particular when there is a monetary loss. Since
the context in Parshas Tzav is the Korban 'O'loh, from which the Kohen
receives no part, the tendency of the Kohen could have been to postpone
those offerings in favor of ones which bring him greater portions and wealth.
Thus, the Torah uses the word "Tzav" to say "no!". It is My command and it
must not be circumvented.
We may say that this is the message of the word T'za'veh by the Menorah.
Don't look for the shortcut. Do not try to avoid responsibility. Do not attempt
to find an easier way to that which is significant. Study that significance, be
impressed by it and thus be convinced you will do your utmost to fulfill it in
the best possible manner. Look to the Menorah to give you light "mei'e'rev
'ad boker" (Posuk 21), from evening to morning. Let the Menorah serve as a
beacon of light when we are in the dark and by following its message, we
pray that Hashem will bless us with his light. Or chodosh 'al Tziyon to'ir!
This idea is not foreign, neither to Parshas Zachor that we will read this week,
nor to Purim. We know that a major theme of Purim is "v'na'ha'foch hu"
(Esther Perek 9/Posuk 1). It is a time when things are turned around. It was
a period of time "a'sher neh'pach lo'hem mi'yo'gon l'sim'cho umei'evel l'yom
tov (Posuk 21). Sorrow change to happiness, mourning to Holiday. Another
theme, closely related is that one becomes intoxicated so much that he
cannot distinguish between "orur Homon u'voruch Mordechai", between
cursing the evil Homon and blessing Mordechai Ha'Yehudi. How can that be?
Why is this turnabout a theme?
The answer is that, in fact, all of life is delicate, hanging by a thread.
Rambam, in Hilchos Teshuvo has told us to see every action that we do as
being potentially redemptive or, chas v'Shalom, destructive, not only to
ourselves, but also to all of Creation. Perhaps our deeds and those of our
community and those of the entire world are equally balanced between merit
and fault. One small move can have extraordinary implications on a personal
level and on a global one as well. One small move can turn everything
around. With the right move we can save all humanity and we will be
deserving of the blessing, admiration, adulation and gratitude of all. With the
wrong move the results will be to the opposite extreme.
If on the tenth of Tishrei we remind ourselves, Yom Kippurim, it is a day like
Purim, we can now understand why. The precariousness of our lives, the
feeling that we are standing over an abyss, confronts of the day of Purim.
With one action we are able to say Boruch, with the other Orur. On Yom
Kippur we have no choice but to beseech Hashem's mercy that He will
strengthen us when we are weak, will turn the odds in our favor.
Just like the Kohen who has two roads in front of him, so are we. Just like
the Kohen who can make certain there is true light in the Menorah, the light
G-d commanded, so can we make sure that there is the true light, that which
shines when we do His Mitzvos with our complete and total devotion.
Shabbat Shalom
Purim Sameach
Rabbi Pollock