The book of Vayikra, which contains so many detailed commandments and minute details of ritual within it, concludes with a broad view and general description of Jewish faith. It restates the original premise of Bereshith, that the earth and its inhabitants belong to God and are free agents as to the limits that God has imposed upon them. The basic premise is that “the earth belongs to Me.” All of the various laws of agriculture that apply in the Land of Israel are based on this simple declaration of the sovereignty of God over the domain where humans temporarily reside.
The review of the yearly holidays of Israel appears in this week’s parsha. This type of review also appears in a number of different places in the holy Torah. The reasons advanced by the commentators for this seemingly unnecessary repetition are many, varied and insightful. But there is one that truly resonates with me and I think it has great relevance to our times and circumstances. And the gist of this explanation, of the necessity for repeating the holiday cycle a number of times, is as follows: The original mention of the holiday cycle is directed to a generation that seemingly needed no such reminders or instructions.
Usually, reaction to defeat and tragedy is the true defining moment of one’s inner strength and faith. Aharon’s silence in the face of the loss of his two older sons is reckoned in Jewish tradition as an act of nobility and sublime acceptance of the unfathomable judgment of Heaven.
This week’s double parsha presents to us a difficult set of rituals regarding a type of physical disease that evinced physical manifestations. The rabbis associated this disease with the sin of improper speech and personal slander. We no longer have any true knowledge of the disease, its true appearances and effects, its quarantine period and the healing process that restored the person to one’s community and society. The ritual laws of purity and impurity are no longer applicable in our post-Temple society and since there are no comments on these laws in a specific manner in the Babylonian Talmud these ritual laws are not subject to the usual intensive scholarship and study that pertain, for instance, to the laws of money and torts in the Talmud.
The great seven day ceremony of the dedication of the Mishkan has passed. Now, on the eighth day, the actual service and public purpose and use of the Mishkan is to begin. But this day will be marred by the tragedy of the deaths of Nadav and Avihu, the two sons of Aharon.
This year, as is true in most years of the Jewish calendar, the Torah reading of Tzav coincides with the Shabbat preceding Pesach – Shabbat Hagadol. Since on a deep level of understanding there are really no coincidences in Torah matters, the connection between Tzav and Shabbat Hagaol should be explored and explained.
God calls out to Moshe from the inner sanctuary of the Mishkan. Yet, as Rashi points out to us, the sound of God’s voice, so to speak, was loud and strong, however it was limited to the area within the Mishkan. Those who were outside of that sanctuary heard nothing. The message imparted here is a clear and simple one. Not everyone hears God’s voice, nor can it be heard everywhere.
Ramban (Rabbi Moshe ben Nachman, 13th century Barcelona) points out that the conclusion of the book of Shemot, with its detailed recording of the construction and expenditures involved in the completion of the Mishkan/Tabernacle, places the Jewish people as a whole at the level of spirituality that was present in the homes of our patriarchs and matriarchs at the conclusion of the previous book of Bereshith.
The haftorah for this week’s parsha describes the efforts of the great King Shlomo in the construction of the First Temple. King Shlomo himself is a great and tragic figure. The attitude of the Talmud towards him is an ambivalent one.
In this week's Torah reading we learn of the ingredients and mixture that created the incense offering in the Holy Temple. The list of ingredients and its formula are transmitted to us through the words of the rabbis of the Mishnah and the Talmud. The ingredients and measurements were to be exact and any deviation from the established formula rendered the offering unacceptable.
