This Parasha is sometimes coincides with Shabbat Hagadol (“שבת הגדול”), the Shabbat right before Peach. The word Tzav (“צו”) in numerical value is 96, as it alludes to many words that have the same numerical value, describing the divine purpose of Korban (sacrifice) and its outcome. We learn that the words “Dan Yechidi” (“דן יחידי” – personal judgment), “Ani Yehudi” (“אני יהודי” – I’m a Jew), “Hu Ha’El HaGadol” (“הוא האל הגדול” – Hashem is the great God), “Bechol Levavi” (“ בכל לבבי” -with all my heart), “BeMazal Tov” (”במזל טוב” – good luck), “Me’Ha’av HaGadol” (“מהאב הגדול” – from Hashem), and many other terms all have the same numerical value of 96 in Gematria as the word Tzav (“צו”). These are all terms describing the bonds we have with Hashem, as the chosen people and the true understanding of a sacrifice (Korban). The words “זֹאת תּוֹרַת הָעֹלָה” alludes to the importance of the burnt offerings.
The Korban Olah (“עולה”), the burnt offering, came to teach us a profound understanding of the connection between the word Tzav (“צו”) and its equivalency to the words “I am Jewish” (“Ani Yehudi” – “אני יהודי”). We must feel the same dedications Avraham Avinu felt towards Hashem as he was tested with the harsh test of sacrificing his son Yitzchak as Korban Olah. Imagine hearing (not seeing) a voice from above asking you to sacrifice your son, for whom you have been waiting for over one hundred years. Avraham never saw Hashem, unlike Moshe who did. He only heard his voice, yet he trusted Him whole heartedly. By agreeing to sacrifice his son as a Korban Olah (“עולה”), when Hashem commended him Avraham declares I’m Jewish (“Ani Yehudi” – “אני יהודי”). This first Korban Olah in our Parasha teaches us just how important such sacrifices were and what they symbolized. Aharon too took upon himself the “sacrificing” of his own safety while performing the “golden-calf” sin, instead of Beni Yisrael. Interesting to point out that parashat Tzav (“צו”) as its numerical value is 96, also has 96 verses.
The use of the word “Tzav” – “צו” (command) in our Parasha teaches us that this verb is to be used in the present and the future. This is a profound message from Hashem that this Mitzvah of Korbanot shall be in our future as well when Mashiach comes. Hashem’s commandment to Moshe to have Aharon and his sons rush to make the Korban Olah, the burnt offerings, teaches us that such a Mitzvah will be done in the future Beit-HaMikdash as well. What we also learn from the second verse is that the korban Olah is compared to the Torah. Just as we guaranteed to have our Torah in our lives day and night, so too the Korban Olah will be burning day and night. We also know that the Menorah remained lit day and night, as it is compared to our Neshamah, as we are obligated to study Torah day and night from the verse “Vehagita Bo Yomam Valayela” (”והגית בו יומם ולילה”), and you shall be learning the Torah day and night. We are commanded to study the Torah from the verse “Beshivtecha Beveteicha” (“בשבתך בביתך”), and you shall study her while you sit in your home, U’Velechtecha Baderech” (“ובלכתך בדרך”), as you walk on your ways, U’Beshochvecha U’Vekumecha” (“בשכבך ובקומך”), when you get up and when you go to sleep, to teach us that we must always have the Torah with and within us. Again, we see here the concept of day and night. This verse comes from the prayer of the “Shema (“שמע”). Torah is read during the day, and Gemara at night.
In the “She’ma” prayer we say “Vedibarta Bam” (“ודברת בם”); the numerical value of the word “Bam” is also 42, alluding to both the Written Torah and the Oral Torah. The word “Bam” (“בם” ) is the acronym of the first word in the Written Torah “Beresheet” (“בראשית”) and the first word of the Oral Torah, the Mishna, “Me’Amataie” (“מאמתי”). The number 42 is also the number of journeys Bnei-Yisrael traveled in the desert prior to arriving in the land of Israel. “Vedibarta Bam” (“ודברת בם”) is HaShem’s commandment to learn and teach Torah.
HaShem uses two verbs in the first verse in order to convey the urgency of such Mitzvah. The words are “speak” and “say”, came to urge Bnei-Yisrael to participate in such costly offerings. We see here that Hashem rushed Aaron and his sons to make such scarifies even though they get nearly nothing out of the Korban Olah, as most of it was burnt. This is to teach us that regardless of what we get out of a Mitzvah, we must rush to perform it. The Midrash teaches us that if one doesn’t rush to observe the Mitzvot he will incur a severe financial loss. The performing of the Mitzvot constantly provide us with Parnasah and health, as we know that only by Hashem’s decree we are provided for all that we need. The Mitzvot we observe help us receive Hashem’s blessings and finding “favor” in his eyes.
The first service the Kohen is instructed to perform daily is to remove a portion of the ash of the previous day from atop the Altar and place it in the courtyard. The question was asked, why such a task was to be the first. Hashem wanted to teach us of the greatness of Avraham when he was tested with the commandment to sacrifice his son Yitzchak. Although Hashem told him that he passed the test and did not need to sacrifice his son, Avraham did not leave until he offered a Korban Olah for Hashem. He did that in order to show his deep appreciation to Hashem, and keep the original command of Hashem. Avraham knew that it was the original offering of thanks, and now Hashem instructs the Kohen to first perform the task of removing the ash to remind us all of such humility and faith in Hashem. This teaches us the famous saying “Ma’ase Avot Siman LeBanim”, the Forefather’s (parents) deeds are teachings to their children.
The mere fact that Yitzchak, who was in his mid-thirties and could have disobey his father and refuse such self-sacrifice, also devoted his life to Hashem and his commandments. This is the true test of giving one’s life (“Mesirat-Nefesh”-“מסירת נפש”) in order to meet Hashem’s demand and fulfill a Mitzvah in full faith and devotion. The trust in Hashem by Avraham and Yitzchak is the true Korbanot, as will be demonstrated throughout the generations.
By performing the first Mitzvah of removing the ash, (in Hebrew “Deshen”-“דשן”), which also stands for the fats of the Korban (which happens to be one of the best parts), the Kohen sets a precedence for Bnei-Yisrael for generations to come of true faith in Hashem, just as Avraham and Yitzchak did. The word “Deshen” in Hebrew has a numerical value of 354, the number of days in a lunar year, just as the Mitzvah of removing the Ash is required to be performed for 354 days a year. The word “Deshen” in Hebrew also spells “Sha-Dan” (“ש-דן”), meaning that He, Hashem, judges. This is to teach us that Hashem test us in order to judge us favorably if we keep his laws. Imagine being given a test, and the answers are provided in it, so too Hashem gave us the test with the Torah as its “answer”.
Sincerely,
Yoram Dahan