In Vayikra the focus was on the person who brought offerings to the mishkan and the different types of offerings. Parshat Tzav outlines the laws of the kohein (clothing, partaking of the korban) as well as a focus on keeping the fire burning. The number of verses (96) exactly matches the Gematria of the word tzav / instruct, command (96).
The trait of Cleanliness / Purity is that a person be completely clean of all bad traits and all sins. [This applies] not only for sins which are familiar and recognized but also for those to which one's heart is enticed to rationalize that it is permissible; but when we truthfully examine the matter, we find that it appeared to the person justified only because his heart was afflicted by some desire and not entirely purified of it. Therefore, it pulled him to be lenient.
Mesillat Yesharim, 10:1
This parsha occurs at the time of Pesach / Passover. "Our rabbis note that the Jews' experience of slavery in Egypt became reality because of evil speech and gossip / lashon hara brought about by Joseph and his brothers and his subsequent exile to Egypt. So the spiritual task of Pesach is the purification of speech through telling. It is this holy work that leads us from slavery to freedom." ~Rabbi Mel Gottlieb
Pesach = peh - sach , meaning the mouth speaks. It is in the telling of our story (Haggadah = the telling) that we are brought to a different place. Pharaoh (peh - rah / evil mouth). Egypt/ Mitzrayim = place of constriction. One letter differs in Chameitz (fermented grains, those that have risen) from the word for Matzah (unleavened, not inflated). Chet (closed letter) versus Hei (open letter).
SUMMARY
The portion goes over the details of the different sacrifices described in the previous parsha of Vayikra:
Olah (ascending) that is wholly burned by the fire on top of the altar. Represents giving everything, having entire commitment. (voluntary)
• Minchah (meal offering), of which there are 5 kinds prepared with fine flour, olive oil and frankincense
• Shelamim (complete, means wholeness) known as the offering of well-being, whose meat was eaten by the one bringing the offering {after parts are burned on the altar}, parts of which are also given to the kohanim (priests). (voluntary)
• Chatat (sin offering) brought to atone for transgressions committed unintentionally by the Kohein Gadol (High Priest) or the entire community, or an ordinary person. Some is offered up, some eaten by Kohanim, none by people. (mandatory)
• Asham (guilt offering) brought a person guilty of a wrongdoing (does not report a wrong, or knowingly commits a sin, or by swearing falsely to defraud another person, or deals dishonestly. Sacrifice occurs after restoration is made. (mandatory)
God speaks to Moses and commands Aaron and his sons listing their responsibilities (including clothing) and rights as kohanim who offer korbanot (offerings) in the Mishkan (Sanctuary).
The fire on the altar must be kept burning at all times.
The kohanim eat the meat of the sin and guilt offerings, and the remainder of the meal offering, however, they don't partake of the Olah offering. The holy meat of the offerings must be eaten by ritually pure persons, in their designated holy place and within their specified time.
Aaron and his sons remain within the Sanctuary compound for seven days, during which Moses initiates them into the priesthood.
וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ צַ֤ו אֶֽת־אַהֲרֹן֙ וְאֶת־בָּנָ֣יו לֵאמֹ֔ר זֹ֥את תּוֹרַ֖ת הָעֹלָ֑ה הִ֣וא הָעֹלָ֡ה עַל֩ מוֹקְדָ֨הֿ עַל־הַמִּזְבֵּ֤חַ כׇּל־הַלַּ֙יְלָה֙ עַד־הַבֹּ֔קֶר וְאֵ֥שׁ הַמִּזְבֵּ֖חַ תּ֥וּקַד בּֽוֹ׃
יהוה spoke to Moses, saying: Command Aaron and his sons thus: This is the ritual of the burnt offering: The burnt offering itself shall remain where it is burned upon the altar all night until morning, while the fire on the altar is kept going on it.
There are certain sacrificial procedures from which the priests derive little or no personal benefit, such as the ascent-offerings, which are totally consumed on the Altar, and the high priest’s daily grain-offering. This being the case, you should convey these laws to the priests with particular emphasis, impressing upon them the importance of following them conscientiously nonetheless. Therefore, in transmitting these laws, do not just ‘speak’ to Aaron, as usual, but command Aaron and his sons emphatically, saying,... ~Kehot Chumash
בְּרֵישׁ פָּרָשַׁת צַו כְּתִיב: "זֹאת תּוֹרַת הָעוֹלָה, הִיא הָעוֹלָה עַל מוֹקְדָהּ". פֵּרֵשׁ רַשִּׁ"י, זִכְרוֹנוֹ לִבְרָכָה: אֵין צַו אֶלָּא לְשׁוֹן זֵרוּז. אָמַר רַבִּי שִׁמְעוֹן: בְּיוֹתֵר צָרִיךְ הַכָּתוּב לְזָרֵז בְּמָקוֹם שֶׁיֵּשׁ חֶסְרוֹן כִּיס. עַד כָּאן לְשׁוֹנוֹ.
At the beginning of Parashas Tzav it is stated, “Command Aharon and his sons, saying, ‘This is the law of the burnt offering, this is the burnt offering upon the fire’” (Vayikra 6:2). Rashi comments, “The word ‘command’ signifies nothing other than the urging of zeal, as Rabbi Shimon observed, ‘It is especially necessary for Scripture to urge zeal in a place where there is financial loss.’”
The translation of "זֹ֥את תּוֹרַ֖ת הָעֹלָ֑ה" is "This is the Torah of the Olah (offering). Rabbi Shlomo Wolbe, a modern Mussar Master (1914 - 2005) noted that the "Torah" of the offerings was concerned with extremely detailed descriptions and concluded that this attention to details is an important message of the Torah:
“This is the Torah of …” The details are referred to as Torah, and they give us the strength we need to battle our yetzer hara [evil inclination]"
(ט) אֶשְׁמְעָ֗ה מַה־יְדַבֵּר֮ הָאֵ֢ל ׀ יְ֫הֹוָ֥ה כִּ֤י ׀ יְדַבֵּ֬ר שָׁל֗וֹם אֶל־עַמּ֥וֹ וְאֶל־חֲסִידָ֑יו וְאַל־יָשׁ֥וּבוּ לְכִסְלָֽה׃
I will hear what God the One will speak: for The Eternal will speak peace to his people, and to his faithful ones: but let them not turn back to confidence (in themselves). ~trans.RS
היא העולה על מוקדה (ויקרא ו, ב). אמרו רז"ל (ויק"ר ז, ו) כל המתגאה נידון באש. זה הרמז העולה בגאות נידון על מוקדה:
היא העולה על מוקדה . Our sages (Vayikra Rabbah 7,6) say that anyone who brags or boasts will be judged by fire. This statement is rooted in our verse here, i.e. if someone is עולה, he will find himself on the מוקדה, on the site where things are apt to be burned.
Commentary on the Guilt / Asham offering:
The ancient system of sacrifice offered a ritual of coming together for the community. Rather than worry in isolation about acts committed and omitted, the individual was able to articulate the wrong and bring a symbol of contrition.
Amorphous feelings of guilt were brought out of one’s internal world and were transformed into concrete objects in a shared communal experience. While our modern sense of guilt connotes angst, “shoulds” that stay inside of us to no good purpose, the ancient guilt offering went out and away…and nourished the priests.
~ Rabbi Dorothy A. Richman
(א) וְנֶ֗פֶשׁ כִּֽי־תַקְרִ֞יב קׇרְבַּ֤ן מִנְחָה֙ לַֽיהֹוָ֔ה סֹ֖לֶת יִהְיֶ֣ה קׇרְבָּנ֑וֹ וְיָצַ֤ק עָלֶ֙יהָ֙ שֶׁ֔מֶן וְנָתַ֥ן עָלֶ֖יהָ לְבֹנָֽה׃
(1) When a person presents an offering of meal to יהוה: The offering shall be of choice flour; the offerer shall pour oil upon it, lay frankincense on it,
This is the essence of offering a korban, or giving charity --to make sacrifices is a way of offering our own souls in gratitude for our blessings....the ability to bring a korban comes from the impulse of giving and sacrificing. It takes these two energies at the very core of life to do so. ~Rabbi Mel Gottlieb
(ד) וְכִ֥י תַקְרִ֛ב קׇרְבַּ֥ן מִנְחָ֖ה מַאֲפֵ֣ה תַנּ֑וּר סֹ֣לֶת חַלּ֤וֹת מַצֹּת֙ בְּלוּלֹ֣ת בַּשֶּׁ֔מֶן וּרְקִיקֵ֥י מַצּ֖וֹת מְשֻׁחִ֥ים בַּשָּֽׁמֶן׃ {ס}
(4) When you present an offering of meal baked in the oven, [it shall be of] choice flour: unleavened cakes with oil mixed in, or unleavened wafers spread with oil.
וְלָבַ֨שׁ הַכֹּהֵ֜ן מִדּ֣וֹ בַ֗ד וּמִֽכְנְסֵי־בַד֮ יִלְבַּ֣שׁ עַל־בְּשָׂרוֹ֒ וְהֵרִ֣ים אֶת־הַדֶּ֗שֶׁן אֲשֶׁ֨ר תֹּאכַ֥ל הָאֵ֛שׁ אֶת־הָעֹלָ֖ה עַל־הַמִּזְבֵּ֑חַ וְשָׂמ֕וֹ אֵ֖צֶל הַמִּזְבֵּֽחַ׃ וּפָשַׁט֙ אֶת־בְּגָדָ֔יו וְלָבַ֖שׁ בְּגָדִ֣ים אֲחֵרִ֑ים וְהוֹצִ֤יא אֶת־הַדֶּ֙שֶׁן֙ אֶל־מִח֣וּץ לַֽמַּחֲנֶ֔ה אֶל־מָק֖וֹם טָהֽוֹר׃
The priest shall dress in linen raiment, with linen breeches next to his body; and he shall take up the ashes to which the fire has reduced the burnt offering on the altar and place them beside the altar. He shall then take off his vestments and put on other vestments, and carry the ashes outside the camp to a pure place.
Rabbi Y. Chaver, student of the Vilna Gaon
The Gaon explains that “being particular about one’s robe” refers to the middot of a person, as it says, “The Kohen shall wear his garment [middo] of linen–to his precise measurement” This means he must mold his middot and turn them into holiness. T
In his linen garment. The Midrash interprets the verse: “It is the burntoffering (עולה) on its pyre” — anyone who is arrogant (= עולה) is judged with fire. That the עולה atones for arrogance is hinted in the verse (Yechezkel 20:32): “והעלה על רוחכם (lit. that which goes up upon your spirit).”
The Torah mentions ashes in this context because the rectification for arrogance is ashes, i.e., one should say, “I am dust and ashes,” like Avraham. This causes that he will be elevated to great heights, for anyone who lowers himself is lifted up by Hashem. Thus, the kohein making the atonement wears these two garments: The linen garment, according to his size, and not too big — to hint that one should not behave in a manner beyond his level. Secondly, the linen pants, which atone for the transgression of illicit relations, which he needs if he was arrogant, as Chazal said (Sotah 4b): Anyone who is arrogant is considered as if he transgressed all the illicit relations. The ashes are placed next to the altar, which represents humility.
וְהָאֵ֨שׁ עַל־הַמִּזְבֵּ֤חַ תּֽוּקַד־בּוֹ֙ לֹ֣א תִכְבֶּ֔ה וּבִעֵ֨ר עָלֶ֧יהָ הַכֹּהֵ֛ן עֵצִ֖ים בַּבֹּ֣קֶר בַּבֹּ֑קֶר וְעָרַ֤ךְ עָלֶ֙יהָ֙ הָֽעֹלָ֔ה וְהִקְטִ֥יר עָלֶ֖יהָ חֶלְבֵ֥י הַשְּׁלָמִֽים׃ אֵ֗שׁ תָּמִ֛יד תּוּקַ֥ד עַל־הַמִּזְבֵּ֖חַ לֹ֥א תִכְבֶּֽה׃ {ס}
The fire on the altar shall be kept burning, not to go out: every morning the priest shall feed wood to it, lay out the burnt offering on it, and turn into smoke the fat parts of the offerings of well-being. A perpetual fire shall be kept burning on the altar, not to go out.
The last sacrifice offered up each day must be the afternoon daily offering: The only exception to this rule is the Passover offering, which is offered up after the afternoon daily offering of the 14th of Nisan. ~Talmud, Tractate Pesachim, 58b
Although a fire descended from heaven upon the altar, it is a mitzvah to add to it a humanly produced fire. ~Talmud, Tractate Eruvin 63a
קָם סָבָא חַד מִבָּתַר טוּלָא (כותלא), וְאָמַר רַבִּי רַבִּי בּוֹצִינָא קַדִּישָׁא, קוּם אַדְלֵיק שְׁרַגָּא דְאִיהִי מִצְוָה, שְׁכִינְתָּא קַדִּישָׁא, דַּעֲלָהּ אִתְּמַר (ויקרא ו ו) אֵשׁ תָּמִיד תּוּקַד עַל הַמִּזְבֵּחַ לֹא תִכְבֶּה, וַעֲלָהּ אִתְּמַר (שמות כז כ) לְהַעֲלֹת נֵר תָּמִיד, נֵר יהו''ה אִתְקְרִיאַת וַדַּאי, אוֹר דְּנָהִיר בֵּיהּ נִשְׁמַת אָדָם, קוּם אַדְלֵיק בָּהּ.
An everlasting fire shall be kept burning on the altar, it should not be extinguished. And, on that it is also said: To light the eternal flame. This is surely the light of the divine, the light that shines within the soul of every person. Come, light it with her.
(יא) וְזֹ֥את תּוֹרַ֖ת זֶ֣בַח הַשְּׁלָמִ֑ים אֲשֶׁ֥ר יַקְרִ֖יב לַיהֹוָֽה׃
(11) This is the ritual of the sacrifice of well-being that one may offer to יהוה:
(טו) וּבְשַׂ֗ר זֶ֚בַח תּוֹדַ֣ת שְׁלָמָ֔יו בְּי֥וֹם קׇרְבָּנ֖וֹ יֵאָכֵ֑ל לֹֽא־יַנִּ֥יחַ מִמֶּ֖נּוּ עַד־בֹּֽקֶר׃
(15) And the flesh of the thanksgiving sacrifice of well-being shall be eaten on the day that it is offered; none of it shall be set aside until morning.
a person may offer up a peace-offering as a way of drawing close to God by praising Him for some reason. If a person survived either (a) a transoceanic voyage, (b) a trip through the desert, (c) captivity in prison, or (d) an illness that caused him to be bedridden for at least three days (and from which he has now completely recovered, he is required to offer up a special type of peace-offering, as an expression of thanks to God for his survival, as follows: This is the regulation governing the special peace-promoting feast-offering that he must bring to God. ~Kehot Chumash
One of the reasons the Torah requires so many individual loaves of bread as part of the Todah sacrifice, is to enable as many people as possible to become aware of someone having been miraculously saved. ~Sforno
Of all the offerings, the Shelamim / Peace-Offering is the most precious to Hashem. Yet one is not required to bring a Korban Shelamim. When a Todah is offered (a category of the Shelmamim, defined above), it must be eaten in a short time together with forty loaves of matzah and bread. Therefore, a large number of people must participate in the meal, which publicizes to others one's thankfulness to Hashem for such special kindness. ~adapted from Rabbi Yechiel Perr.
Those in whom this desire [for Divine service] does not burn as it should, would do well to stir themselves by force of will so that, as a result, this desire will become natural—for outer movements awaken inner desire.
Mesillat Yesharim, Path of the Just, chapter 7 Rabbi Moshe Chaim Luzzatto (Mussar Master, 1707 - 1746)