Parshat Tzav and Pesach

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This week, Parshat Tzav coincides with Pesach—each centered on a sacrifice no longer offered, yet rich with enduring lessons about Jewish identity and observance.

The word “tzav” introduces the command to Aaron regarding the olah, the burnt offering. This sacrifice remained burning through the night, and each morning the priests began by clearing the ashes before starting anew. Rashi explains that tzav conveys zerizut—urgency and enthusiasm—applying both now and l’dorot for all generations. Chizkuni adds that such motivation was needed for a task done daily, which could easily become monotonous. How does this speak directly to our own lives today (l’dorot)? Just as the kohanim were called to maintain passion in their daily service, we are challenged to keep our Torah study and prayer fresh and meaningful despite their routine nature.

These same values—zerizut and l’dorot—are central to Pesach. As Bnei Yisrael prepared to leave Egypt, they were commanded to eat the korban Pesach b’hipazon: “with your loins girded, your sandals on your feet, and your staff in your hand; and you shall eat it in haste.” Though we no longer bring this offering, we recall it at the seder. We retell how the people marked their doorposts with its blood. There is a debate about whether the blood was placed inside, where only they could see it—Rashi explains this was to strengthen their observance and emunah—or outside, as Rambam suggests, a public rejection of Egyptian idolatry and immoral culture. Today, we need both: inward faith and outward expressions of Jewish identity.

The messages of these ancient offerings—bringing passion to our observance and strengthening our identity—are as relevant today as ever. Shabbat Shalom and Chag Kasher ve’Sameach – Karen Miller Jackson

Tzav: An Attitude of Gratitude

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Parshat Tzav, literally “command,” offers a blueprint for embracing duties and responsibilities within the Torah and towards the State of Israel with eagerness and fervor.

A central theme in parshat Tzav is “zerizut,” acting with urgency and enthusiasm, expressed in a number of ways. First, the opening verse: “Command (tzav) Aaron and his sons…” Rashi comments that when this language “tzav” is used it connotes “zerizut,” and should be carried out without delay. Amidst the description of this important service, there is a command to the priests to clean the ashes on the altar each morning before beginning again each day. Many ask why the Kohanim, who do such holy work, also need to sweep up the ashes, a seemingly lowly job?! Nechama Leibowitz quotes Rabbi S.R. Hirsch who compares us all to the kohanim: The ashes from the previous day are removed to convey that we have an opportunity each day to approach mitzvot with “new zest.” 

Similarly, the parsha also describes the korban of thanksgiving, which was brought after a dangerous experience. Today, this is expressed through the recitation of the “hagomel” blessing. Rav Kook explains that it is human nature to take basic goodness for granted. However, after a traumatic experience one is given a new perspective on life and feels an urgency to express gratitude. Also, the Shulchan Aruch teaches that it should ideally be said as soon as possible (within 3 days), indicating it should not be delayed unnecessarily. Here too, there is built into the service in the mishkan and our tefillot, an element of “zerizut.” 

Like the Kohanim in the Mishkan, our people’s response to the “tzav 8” of our day is a true expression of fervor and devotion to Israel. May this be a source of inspiration – in how we approach mitzvot and in our people’s ability to hear the call to safeguard this land. Shabbat Shalom -Karen Miller Jackson

Parshat Tzav and Pesach: Gratitude

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This week parshat Tzav coincides with the upcoming celebration of Pesach, both of which teach about the positive power of recognizing when to be grateful and of expressing gratitude. 

Parshat Tzav describes the korban Todah, brought after a person experiences a personal miracle such as: a) being healed from an illness, b) being freed from prison, c) crossing a desert or d) sailing across a sea (Rashi). When korbanot could no longer be brought, Chazal instituted a bracha to be said instead, known as the birkat hagomel. Rav Kook, in Olat Reiyah, explains that it is human nature to become indifferent to the basic goodness we are granted each day, but after a traumatic experience one is given a new perspective on life. Reciting the birkat hagomel, or bringing the korban Todah, helped generate feelings of appreciation in ourselves and others.

Expressing gratitude is also a fundamental part of Seder night. Mishna Pesachim teaches that after we tell the story of the Exodus we “are obligated to thank, praise, glorify, extol, exalt, honor, bless, revere, and laud the One who performed for our forefathers and for us all these miracles.”

The full experience of yetziat mitzrayim includes our expressing thanks, just as was done by Bnei Yisrael. In fact, the Talmud teaches that the first time Hallel was recited was after yetziat mitzrayim and this regular Hallel is called by the Sages, “Hallel mitzri”. On Seder night we say an additional section called “Hallel ha-gadol.”

This moment in Israeli history too, feels as though it warrants recognition and expressions of gratitude. Wherever one stands on the political spectrum, the parsha and Pesach are reminders not to become complacent and indifferent to the miracle that is the modern State of Israel. May we draw on this time of positive reflection to listen better, to build consensus, to safeguard and feel proud of our national homeland. Shabbat Shalom and Chag kasher v’sameach! -Karen Miller Jackson

Tzav: Approach with Enthusiasm

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Parshat Tzav, and Vayikra in general, contains many details about the korbanot and daily service in the mishkan. It is not always immediately apparent what relevance these details can have in our lives today. Yet, the biblical interpreters provide insights into these descriptions which have relevance within and well beyond the boundaries of the mikdash. 

One of the themes of parshat Tzav is “zerizut,” acting with urgency and enthusiasm. This is seen in a number of ways in the parsha. First, the opening verse: “Command (tzav) Aaron and his sons…” Rashi comments that when this language “tzav” is used it connotes “zerizut,” and should be carried out without delay. Amidst the description of this important service, there is a command to the priests to clean the ashes on the altar each morning before beginning again each day. Many ask why the kohanim, who do such holy work, also need to sweep up the ashes, a seemingly lowly job?! Nechama Leibowitz quotes Rabbi S.R. Hirsch who compares us all to the kohanim: The ashes from the previous day are removed to convey that we have an opportunity each day to approach mitzvot with “new zest.” 

Similarly, the parsha also describes the korban of thanksgiving, which was brought after a dangerous experience. Today, this is expressed through the recitation of the “hagomel” blessing. Rav Kook explains that after a traumatic experience one is given a new perspective on life and feels an urgency to express gratitude. Also, the Shulchan Aruch teaches that it should ideally be said as soon as possible (within 3 days), indicating it should not be delayed unnecessarily. Here too, there is built into the service in the mishkan and our tefillot today, an element of “zerizut.” 

Mindfulness about starting each day anew and the recitation of birkat hagomel are today’s way of carrying on the “tzav,” to approach mitzvot or express gratitude without delay and with enthusiasm. Shabbat Shalom -Karen Miller Jackson