VOLUME 120 NUMBER 2
Nissan 9, 5786
March 27, 2026
Parshas Tzav
Candlelighting Time 7:01
One of the most special sacrifices is that of the burnt offering. The entire animal is consumed on the altar, obviously an indication of absolute and exclusive consideration to serve Hashem. Only the outer skin, the hide is not given to Hashem but rather presented to the Kohanim, the priests, our representatives in the Mishkan and the Beis Hamikdash. Perhaps this further signifies the essence of this offering, its very kernel is its inner significance. And this best personifies what our obligation is, to fundamentally direct our motives and our drive to aspire to elevate our lives in their very spirit. It would seem that this offering captures the very fundamental approach to serving Hashem that we should adopt.
The Talmud comments that one who studies the intricacies of the burnt offering is considered as though he has brought that sacrifice itself. Apparently, even though it is to some extent tantamount to actually offering the burnt offering, however, it does not have the same magnitude as the literal offering itself. However, Chasam Sofer promotes a very novel thought that the study of the halachos of the sacrifice really is more significant than the offering itself. His premise is based upon the wording of the verse that describes the service of the burnt offering. It states that ‘this is the law of the burnt offering; it is that which is placed on the altar the entire night.’ The word ‘law’ in the verse refers to the study of the complexities of the laws pertaining to the burnt offering. Therefore, it seems that the verse is pointing out that it is the essence of the sacrifice, its study not necessarily the actual service. Certainly, an original understanding of this matter.
Chasam Sofer justifies his innovative approach explaining that the sacrifices are only brought when the Beis Hamikdash is present. After its destruction, we are unable to offer sacrifices since there is no altar and no Beis Hamikdash. However, studying the laws of sacrifices is an ever-present quest that we can be involved in. And that is what the Torah intimates stating that we incinerate the burnt offering the entire night. That alludes to the nighttime of our nation when we are in exile awaiting our morning, in other words, our time of redemption from the subjugation that we have suffered at the hands of the nations of the world. Therefore, there is a benefit from studying that we cannot anticipate from the actual sacrificial process.
He adds another nugget that based upon his interpretation of the verse when the Torah discusses placing the burnt offering upon the altar where the pyre will consume the sacrifice truly alludes to the fire of Torah. Because in the final analysis that merit which will allow us to reach the next level in our progression in this world is the study of Torah. As we have quoted previously that the coming of Moshiach will be facilitated by people who are learning intensely and divorced from the outward realisms of this world. Truth be told, the actual reality of our existence as a nation bound by the Torah and subservient to Hashem’s will, is the Torah and its study. As we slowly but surely come to the Yom Tov of Pesach, our anchor to secure our beginnings and again reinforce our fundamental beliefs, Torah must reign supreme and foremost in our lives.
A BYTE FOR SHABBOS
The Hebrew word for sacrifice is ‘Korban.’ Its root is to become close. When we offer a sacrifice to Hashem the commentators explain that we envision the dissection of the animal that takes place, and its blood splattered on the altar and its innards burnt give us a clear picture of what should really be done to us for our sins. This can give us the impetus to rectify our path in life and truly come closer to Hashem. SHALOH HAKADOSH
GOOD SHABBOS
