Tzav - 3rd Portion

Join as we learn kumish for Tuesday paras chapter 7 verse 11. Yesterday we learned about the different meal offerings that the kohhane would bring or that the high priest would have to bring every day as well as the different sacrifices and sin offerings and the continuation of the sin offerings. Today we continue into different peace offerings. the thanksgiving offering and the different details pertaining to the peace offering as well as the forbidden fats and blood and the prerequisites for the cohane when he eats from the peace offering. Verse 11. This will be the regulations governing the special peace offering which would be brought on a feast and that he must bring to God. As we're going to see, the Torah is now going to talk about a special thanksgiving offering. A thanksgiving offering were generally brought in four different occasions after a person goes in a transonic trans oceanic goes across the ocean or if he goes through the desert or he's in captivity or if there was an illness that caused them to be bedridden for at least three days then he would have to bring this thanksgiving offering. Verse 12 as he continues and Rashi will tell us about these uh cases of when a person brings this uh offering. Verse 12. If he is bringing this sacrifice in order to give thanks, therefore he must bring along with this thanksgiving uh feast offering matis unl 10 unleavened loaves which were kneaded with oil mixed with oil and then flat unleaven 10 flat unleven loaves which were smeared with oil and then flour mixed with oil as well which was then boiled with oil mixed with oil. What does it mean if he's bringing it for a thanksgiving? If the person's bringing it as Rashi says he's thanking God for a miracle that happened to him. What kind of miracle? those that goes across the ocean in the boat and those that go in the desert. Those that were in captivity were a person who is ill and now became better. They have to give thanks to God. How do we know that they have to give thanks to God? And as it says in Psalm 107, those that give thanks to God for his wonders that he's done to people and they give sacrifices of thanks if of one of these things where he is meant to give thanks. He also made a vow that he would bring a peace offering. So therefore, it's not the regular peace offering. They are now shalom. They are peace offerings of giving thanks. And because of that they need more than just a regular peace offering number one day after being brought together with the bread as mentioned as well as it can only be eaten for the first day and night. Not like a regular peace offering that can be eaten for two days and one night. This has to be eaten one day and one night. These four different kinds of bread that are about to be mentioned here. the kalus which is the loaves of bread, the matas and the boiled matas. These are three different kinds of matas. And then there's a fourth kind which is a uh these were all unleavened non kind. However, that be along with this came another one which was each one of them were 10 loaves as explained and detracted of and how much had to be made which five of the Jerusalemite measure which that would calculate six that was in the desert which is a calculation of 10 is 10 is which would be um is which means a tenth of an apha. So that would make that all the 10 kalas have to be at least one apha. If you do the calculation, it would be the type of grain offering he has to bring unloved unleavened loaves mixed with oil would be 10 times one of of apha. That's a third of an apha then with an eighth of a lo of oil with each one. The word means a bread that was scolded like it was boiled in water, boiling water and that's the way it was fully finished the edible to eat. Verse 13, not only that he had not only the first three unleavened breads, but now types of unleavened breads. Now he also has to bring a leaven bread. Yakov carbani has to bring the sacrifice. So he has to bring along with the 10 loaves of bread. He has to bring the sacrifice together with the peace offering that he's giving thanksgiving for. That teaches us when he tells us that he that he depends the uh sacrifice together with these loaves of bread. It's teaching us that the bread itself does not become holy on its own. that in order for this bread to become unfit, it would have to be only once the it was brought. Meaning that the breads, these loaves of the toad are dependent, the thanksgiving loaves that he brings along with the sacrifice are dependent on the offering. That as long the offering has not yet been brought as a sacrifice, all these breads are not considered holy. They only become holy once the sacrifice is brought. Then the breads that come along with it considered holy as well. Verse 14. Malashem. From these 40 loaves, he must bring one of each as an offering to Hashem. as a raised offering to Hashem to the Cohen. And they have to be then given to the Cohen who sprinkles the blood, the blood from the peace offering. He's the one that gets to keep to eat these loaves. He takes one bread of each kind. The owners have to then take it and give it to the coin who does the actual work. The leftover nine the owners can eat it and the flesh of the actual sacrifice also also go to the owners of besides the the thigh and the limb that goes those are the gifts that have to be given the side that has to be given to the commission like we explain later on in verses 30 and 34. that you give the side and the hip to the of the peace offering has to be given to the and a gift offering a thanksgiving offering is called a peace offering as well. verse 15. However, what if the um I'm sorry, 15 and the flesh of this Thanksgiving peace offering must be eaten on the day that the sacrifice is brought should not leave anything over until the morning. In this verse, the language is telling me a lot of extra mitzvah. Number one, meaning a lot of things which we know that have to be included. This is also including the sin offering and the guilt offering and the ram of a nazarite. And so too the came with the pascal offering that all of these that only have to be eaten. They have one day and one night to eat them. The same amount of time that you have to eat the flesh of the animal, you have to be able to eat the bread. One should not leave it until the morning. But he's able to eat it all night. Why then did the sages say one can only eat it until midnight? And as we learn in the first in order to keep a person away that the rabbis were tasked with making fences to the mitzvah that we don't want a person to abregate the commandments. So therefore we set fences and give a time which is earlier even though technically they can eat it until dawn. Verse 16. But if a sacrifice is because of a vow or dedication then on the day he may be eaten on the day that he offers up a sacrifice. He can eat it that day and also whatever's left over from it he can also eat it on. He can eat it. Whatever is left over, he can eat on the next day as well. meaning the reason why the person is bringing the sacrifice is not because something special happened to him and he's thanking God for the miracle and therefore does not need to have bread brought along with it. can be brought and eaten for two days. Explained meaning they should eat it the what that means if whatever they haven't eaten on the first day and they have some leftovers they can eat it they can eat it on the second day. We have a lot of this extra VV that we have here is we have a lots of times in different that it tells us of by each one telling us that whatever's left over same idea over here we can eat it on the next day as well. Verse and then whatever's left over from the flesh on the third day should then be burnt in the fire. Verse 18. If however a person goes along and eats some of that flesh of the peace offering that was eaten of the peace offering was eaten on the third day. Then it would not be accepted by God. The one who brought it as a sacrifice it will not be counted for him. Rather this will be considered contemporable something which God doesn't like somebody who eats it on the third day he will bear his sin which is a premature death and childless meaning from the verse it tells us that the actual act the actual action of eating it after its time can actually one may think that invalidate the sacrifice. So what does he say? We're not talking about where a person had left over and then we say that it invalidates the slaughtering. We're talking about when a person while he's bringing the sacrifice, he has intent to that he has intent to eat it on the third day, then that will invalidate the sacrifice. If it so happens to be that there's leftovers and eats it on the third day, then there's something wrong with that. That's a separate story. But over here we're talking about that while the person is bringing the sacrifice he then has an intent to only eat it on three days or for a third day that it will invalidate the actual sacrifice itself. I would think that if a person actually eats it on the third day then it will invalidate the sacrifice retroactively. Therefore, the Pik says the one that brings it, it will not be considered only if there's intent at the time of bringing the sacrifice that he that he wants to eat on the third day, but not because he ate it on the third day will it retroactively make the sacrifice invalid. This is also what it means while he's bringing it should not even think about that. If thinks about a then it's contemptable. Even if a person eats it during the time meaning because you had intent to eat it after the time even if you eat it during the time of it's still considered invalid and you still carry the sin because of your thought of eating it later. Verse 19. The flesh of a peace offering that touches anything defiled must not be eaten should be burnt and and the flesh of anyone who is not ritually defiled may eat from this flesh. This is talking about not about contemporable meat that we mentioned in the previous one, but they were talking about here specifically about meat which was from a peace offering sacrifice. Any meat of a peace offering that was touched by somebody who was impure, it makes it impure as well. the flesh including which some of it may have gone out of the uh boundaries of where it was meant to be eaten. The inside the part that was left inside is allowed to be eaten. The part that was went outside is not allowed to be eaten as well. Why does it have to tell me that every person who's pure is allowed to eat it? Because it says by peace offering that the blood of the sacrifices will be poured out. But the meat is eaten. I would think that the only one that can eat the meat are the owners of the sacrifice. Therefore, the Torah tells us that any person who is pure is allowed to eat from it, not only the owners. Verse 20. And the person who eats from the flesh of the peace offering to God while he was while he's impure that person will be cut off from his people. Meaning he will die prematurely and childless. What is the Torah referring here? This is talking about it's talking about when the actual person is impure. But when a person eats if he's a pure person that ate a non kosher nonpure meat then the punishment is notice it's only a prohibition a negative prohibition that he has that we mentioned before that the flesh that eats anything if should not eat it the law pertaining a impure person eating something which is pure is not clearly stated in the Torah The rabbis have learned it by connecting two similar words. Therefore, from the very fact that impure going into the holy temple, which there the Torah says, one's not allowed to do it in as well when its punishment is. So too, they apply it for a person who eats something which is pure while he's in a state of impurity. The three times that the Torah uses the terminology that person will be cut off is talking about when a person eats holy items while he himself might be unholy. One of them is going to be later on in chapter 22 and two of them were in this and in the next as well and the rabbis learned it and detracted. One is telling me a general rule meaning the general rule that every person must be a pure while eating from the sacrifice as well as one is for meaning telling me an exception to the rule as well and one comes to tell me about a separate sacrifice a sacrifice which we talk about when uh depending as we mentioned earlier depending on the person's value of what he can contribute and that's considered a carbon Remember because being that over here from this actual verse, this extra time it tells it to us. This verse is only telling us about a mistaken case where a person may not realize if he is impure or if he did not know the law about going into the holy temple while he's impure. And therefore it tells us about the case of the sin offering and putting them three together help us to understand what the three what the exceptions are to the rule and what the rules are to the exception as well. Verse 21. And any person that will touch something which is impure whether it's an impurity of a person or meant by human for example if he touched a carcass or anything of that nature or a animal that's impure sheets or he eats or a person that will touch any creature which is also in then he eats from the flesh of the holy the peace offering, the sacrifice of the peace offering which is to God and that person will be cut off from his people meaning he'll die prematurely. Verse 22 Moshe and God spoke to Moshe saying speak to the Jewish people saying any fats. Now we're going to go into the laws pertaining to the forbidden fats and blood. Any fats from a ox, sheep or goat must not be eaten. Verse 24. fat of a um of a animal which a per meaning a permitted animal but it died by means which were not ritual slaughter a dead animal of or by the fats of a animal which suffered a fatal injury or disease and therefore even though it may have been slaughtered but you see that this animal was sick and that's why it's called a traa it can be used for any other type of work But still in all one is not allowed to eat it. Meaning um both because it is forbidden to eat sacrificial fat as well and it's forbidden to eat any part of an animal. And that's where the word trafe comes from as we'll see in Rashi. It comes to tell us that fats does not where the very fact that it tells us that we're allowed to use it. It tells us that it does not impure the individual or else you wouldn't be allowed to use it. though though you're not allowed to you're allowed to use it but you're still not allowed to eat it. The Torah says, "Let the prohibition of an which means an animal which died without slaughtering or animal that was slaughtered but you see that it wasn't healthy will then apply which applies to all the meat and let it apply to the prohibition of its fats. that if a person were to eat its fats from this dead animal, then they will be there be abregating the law pertaining which is the prohibition of eating a eating a dead animal without slaughter. Besides for the prohibition of eating fats which is prohibited then there's another prohibition of eating something which is a dead animal without slaughter. One cannot say because generally we say uh in generally we say that if something already is prohibited you can't add a prohibition on it. But in this case we do say a prohibition is added to it that when if a person were to eat the fats of a dead animal that was not slaughtered not only are you eating from a dead animal that wasn't slaughtered but you're also having another prohibition of eating forbidden fats. Verse 25 because anyone who would eat fat from an animal species from which sacrifices are brought from it that sacrifices are brought to it for God. The person who will eat such type of fats will be cut off from his people which is he that he dies prematurely. Verse 26 as well as you must not consume any blood in any of your dwelling places not only from animals but also from birds as well. This excludes the fact that the Torah says specifically birds and animals. excludes uh blood from fish and blood from grasshoppers that are not part of that obligation and prohibition that one is allowed to consume the blood from a fish. The obligation and the prohibition of not consuming blood is an obligation on the human on the entity on the body of the individual. It doesn't go where a person lives. For example, the obligation of tithing would be on agriculture only if you have a field. If you don't have a field, you don't have to tithe from the field. So therefore, it applies wherever a person may be, whether in the land of Israel or whether outside the land of Israel as well. And in the track of in chapter one, he explains there in the Talmud, why does the Torah have to say by the prohibition of fats and blood that it applies everywhere if it already has been said previously in every generation? Because one can say these two mitzvah have to do with sacrifices. And maybe you would say it only applies when there was a holy temple. So therefore, the Torah comes to tell me that they apply anywhere wherever you are. Even when there is no holy temple, one is not allowed to consume blood or the forbidden fats. Verse 27. Any person that may eat can consume blood that person will be cut off from his people. Verse 28. Now we're going to go into the peace offerings and the pre prerequisites of what the get from every peace offering. God spoke to Moshe saying speak to the Jewish people saying when one brings a peace offering to God he must bring his peace offering his sacrifice to God. What this means as Rashi explains you as we continue in the next verse of his own hands must bring this fire offering to God. He will include in it the fats which he must bring to the slaughtering from the slaughtering place. The fats that on top of the breast he must bring it. He also must bring the breast in itself and the thigh as we'll soon seem he has to bring it to be wave it and to make it as a wave offering before God. Let's see what Rashi says and explains what's going on here. What does it mean his hands have to bring it? That means from every peace offering there were prerequisites and parts that had to be given to the cohane. When it was given to the cohen the fats and the thigh and the breasts of it and thigh as well the owners had to be on top and the co's hand had to be on the bottom and that's the way they would wave it and that would be part of the service of the cohen and part of how you would bring a sacrifice as is my sacri the godly sacrifices what are the sacrifices what are the u sacrifices that you're bringing the fire offerings that you're bringing Like the Torah continues to say the fats and the and the breasts that you bring because when you bring it back from the place where they cut up in the meat that means there was a place in the holy temple on the side that there was a place that they would call like the butcher shop over there they would cut up the meat and separate the animal into all different parts. So when you would bring it, you would have to bring the fats of the breast together with it this way. Afterwards, you would change the order. What happens when your owner of the sacrifices brings it to the one that's lifting it? The breast will be on top and the and the and the fats will be on the bottom. Therefore, it says it someplace else. If the thigh of the donation and the breast of the elevation are brought with the fat of the sacrifice to lift meaning that the verse is telling us that when a person lifts the uh items and he waves it to the different sides with the coen you're going to have the breast is going to be together with the sacrifices with the fat and after he waves it he gives it to the cohen who brings it onto the holy temp holy temple and then it changes the order Then the breast will come on the bottom. And this is what it says. They put the fats on the thighs and then they put the fats on the altar. From here we see that there are three coanim that are going to be part of the sacrifice. Coenim number one is who brings it to the place where they wave it. Coen number two who takes it from Coen one and brings it to Coen two who then lifts it together with the owners waving it to all different directions. And after the waving it, then they take the pieces from the owner to the co to the third coen who the third coen then actually puts it on the altar. That's the way it's explained in the track of the fats and the breasts they will bring. Why does he have to bring the breast? He's bringing it that it should be waved together with the coin. That's not the part that actually gets burnt on the altar because it says that my fire consumes the fats and the and the and the breast. I would think that also the breast gets burnt and consumed as a sacrifice. Therefore, it says later on if the reason why he's bringing the breast because he has to wave it with the coen but then from that the fats gets burnt on the altar. The breast goes to the coen as one of its gifts that he gets. Verse 31. Then the coin will bring the fats on the altar as a sacrifice. Then the breast goes as a gift to our own and his sons and only afterwards does the breast go to. We learn from here that one can only eat the coin can only eat the flesh from the sacrifice. only once the other pieces already burning um are there that only once they're burnt on the altar. That means if there still haven't yet been burnt, one cannot eat from the sacrifice. Verse 32 and the you must give the right thigh you will give as a donation to the priest as a raised offering to the cohen and from your feast offerings. Verse 32. Rashi, what does it mean? The thigh from the part of the thigh which is connected to the top to the which is recognized together with the head until the middle bone that means till the middle uh section of the actual leg which that's called the middle the knee of the of the leg. Verse 33. And and any of the sons of Aaron who are the ones to offer up the blood and peace offering, they're the ones that get the right thigh. Verse 33, only one who is befitting to sprinkle the blood to be able to bring its fats. Over here it tells us that this is excluding someone who may be not eligible. For example, he was impure at the time while the blood was being and the sacrifice was being brought that he cannot partake in the flesh of this of the gifts of the sacrifice. Verse 34. For I have taken the breast as a wave offering and the thigh being used as a raised offering. I took from the Jewish people from their peace offerings. I gave it to the priest and his sons as a statute for as entitlement as an internal entitlement is from the Jewish people. Verse 34. What does it mean? The one that's waved and the one that's raised. He brings it to him and he lifts it to all four directions like we do with brings it up and down. Verse 35. This is the uh this is the this is what is due to the from the fire offerings. If this is what is due for Aaron and his sons, those are and this is what Aaron is anointed for and Aaron's sons who were anointed that they were able to get from the fire offerings on the day that God brought him close that they should be the for God. Verse 36, this is what God commanded that they should be given on the day that he anointed them from the Jewish people. an eternal entitlement for them and for all generations. Verse 37, these that we just read before, everything we just learned are the laws and the regulations pertaining the ascent offering, the meal offering and the sin offering a guilt offering and for the installation offering and for the peace offerings. Rashi explains on the day that Aaron and his sons will be installed as kohanim. Verse 38 that God commanded Moses Mount Si on the day that he commanded the Jewish people to bring their sacrifices to God in the Sinai desert. This concludes the third Torah reading for paras.