‘Parsha Growth Spurts’
Rabbi Dani Staum
Parshas Tzav
“The Kohen… shall separate the ash of what the fire consumed…” (6:3)
The first Service performed in the Mishkan each morning was Terumas Hadeshen, the removal of the ashes from atop the Mizbayach.
Rav Meir Shapiro zt’l noted that there is symbolic significance to this initial act. Before any new offerings or service was performed the designated Kohain had to remove the ashes of the previous day’s remnants. Otherwise, those ashes would impede the new day’s fire and stifle it somewhat from its proper vibrancy.
Every Kohain is a descendant of Aharon Hakohain, who ‘loved all people and brought them close to Torah’ (Avos 1:12). The role of every Kohain too is to foster a feeling of passionate devotion within the heart of every Jew. Through their Avodah the Kohanim helped the one who offered a korban achieve atonement. Korban is an expression of ‘hakravah – coming close’, i.e. to Hashem.
Every Jew possesses an unquenchable spark of holiness. But at times one may stray after the vices of his Evil Inclination and allow ashes of debris to dim his inner fire. Part of the responsibility of the Kohain is to remove those ashes. Only then will he able to nurture the flame until it is vibrant and luminous. Trumas Hadeshen must be performed before any korban can be offered.
The pasuk in Mishlei (7:2-3) states, “Safeguard my mitzvos and live, and my Torah… tie them upon your finger; write them upon the slate of your heart.”
Rav Aharon Kotler zt’l quipped that in our time it isn’t sufficient to ‘write’ on the heart of a child. Today parents and teachers have the added responsibility to erase – i.e. to remove the debris that seeps onto their ‘slate’ – before they can write upon a tabula rasa.
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“And the flesh of his feast thanksgiving-peace offering must be eaten on the day of its offering; he shall not leave any of it until morning.” (7:15)
Normally the meat of korbanos that are in the category of kodashim kalim (comparatively ‘lighter kodashim’) are allowed to be eaten for two days and one night. The Korban Todah (Thanksgiving offering) however, was only allowed to be eaten for one day and one night despite the fact that its in the category of kodashim kalim.
The Netziv in Ha’amek Davar explains that the Korban Todah was brought as an expression of gratitude and thanksgiving to Hashem for His protection during a perilous juncture in one’s life. Because there was such a large amount of meat that had to be consumed in such a small amount of time, in addition to the forty loaves of bread that the Kohanim had to eat, the owner (offering the korban) would be compelled to invite many friends and guests, as well as many Kohanim, to partake in his meal. He would surely explain to them the reason for the time-limited invitation and recount to them his heartfelt gratitude to Hashem, thus publicizing the chesed that Hashem did for him.
The Netziv is teaching us that any time one merits special favor and blessing from Hashem it is a mitzvah to publicly thank Hashem for what transpired and to invite many people to join in the celebration. This is part of the idea of making a Kiddush. As the invitees eat and enjoy, they invariably discuss the reason for the Kiddush and thereby join in the ba’al simcha’s gratitude to Hashem.
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“At the entrance of the Tent of the Meeting shall you dwell day and night for a seven-day period, and you shall safeguard Hashem’s charge…” (8:35)
The Mei Menuchos explained that Aharon and his sons didn’t literally have to sit at the entrance of the Mishkan for seven days. Rather, the word ‘safeguard’ is similar to its meaning in parshas Vayeshev. After Yosef recounted his dreams to his father and brothers the pasuk says “And his father guarded the matter”. Rashi explains that this means Yaakov waited and anticipated its fruition.
So too throughout the seven days Aharon and his sons were to feel an inner surge of excitement, waiting with bated breath for the opportunity to commence the Service in the Mishkan.
In a similar vein, some note that the zemer ‘Hashomer Shabbos’ does not only refer to one who safeguards the laws of Shabbos, but also to one who anticipates the holiness of Shabbos all week, pining for the holy day when he can bask in the holiness of His Creator.
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Sources: Rav Meir Shapiro – Imrei Da’as; Rav Aharon Kotler – heard in his name, Mei Menuchos – quoted in Ma’ayan Hashavua