Please click on image below to download & print

* * * * *

THE WEEKLY SIDRA- T’TZAVEH
Rabbi Moshe Greebel

Confessing our Aveiros (sins) throughout the year directly to HaShem Yisborach, is the acknowledgement on our part, of our character shortcomings. And, how fortunate for us, that we are able to offer our confessions straight to HaShem Yisborach, without any middle management team being involved. After all, is it rational or logical to disclose our most personal faults and imperfections to another, who may in his own right, be a very flawed individual himself? And, when it comes to these issues of flaws in temperament and moral fiber, of what possible help is it to appeal to man, instead of initially appealing directly to HaShem?

“Thus says HaShem, ‘Cursed be the man who trusts in man, and makes flesh his arm, and whose heart departs from HaShem!’” (Yirmiyahu 17:5)

“It is better to take refuge in HaShem, than to put confidence in man.” (T’hillim 118:8)

In this week’s Sidra, a very extraordinary aspect of this uninterrupted Viduy (confession) directly to HaShem, is discussed in reference to the three Korbanos (livestock offerings) which were brought during the process of Aharon and his sons becoming Kohanim- a bull and two rams:

“And this is the thing that you shall do to them to hallow them, to minister to me in the Kohain’s office; take one young bull, and two rams without blemish.” (Sh’mos 29:1)

Concerning the first, the Torah instructed:

“And you shall cause a bull to be brought before the Tent of Meeting (Tabernacle); and Aharon and his sons shall put his hand upon the head of the bull.” (ibid. 29:10)

Regarding this placing of the hands on the head of the Korban, it is interesting to note that in LaShon HaKodesh (holy tongue) the verb in this Passuk (verse) ‘V’Samach,’ grammatically conjugates into ‘and he shall put,’ the singular. But, why use the singular when speaking of five people- Aharon, and his sons Nadav, Avihu, Elazar, and Isamar? Should the Torah not have written instead ‘V’Samchu’- ‘and they shall put’? We will return to this seeming disparity shortly.

Pertaining to the first ram, the Torah instructed:

“You shall also take one ram; and Aharon and his sons shall put their hands upon the head of the ram.” (ibid 29:15)

Here, in this Passuk, the LaShon HaKodesh of ‘V’Samchu’ (and they shall put) conjugates very correctly into the plural for Aharon and his sons. As regards the second ram, the Torah stated:

“And you shall take the other ram; and Aharon and his sons shall put his hand upon the head of the ram.” (ibid. 29:19)

Again in this Passuk, the verb is in the singular ‘V’Samach’ (and he shall put), when speaking of Aharon and his sons. Why should two of these three P’sukim (verses) seem to defy the basic rules of grammatical conjugation? For an answer to this query, we turn to the text Otzar HaChassidus, where we find the words of the Sar Shalom of Belz (minister of peace of the city of Belz, Poland), the first of the Belzer dynasty, Rav Shalom Rokeach (1799-1855) of blessed memory.

Concerning this seeming disparity, explained Rav Shalom, it must be understood that the first Korban of the bull was a Chatas (sin offering), and the placing of the hands on its head was done during Viduy, which is a requirement for every Chatas. Yet, Viduy is only effective when done individually, each man to his Creator, so to speak. That is why the placing of the hands is in the singular in this Passuk, to illustrate the principle of Viduy being a private matter between the individual and his Creator.

The first ram, continued Rav Shalom, was an Olah, a completely burned Korban, which did not require Viduy at all. Hence, the language of the placing of the hands in this Passuk, was understandably written in the plural.

And, concluded Rav Shalom, the second ram was the ‘Ail HaMilu’im’ (ram of initiation of Aharon and his sons into becoming Kohanim), which symbolized their ascent to greatness. And traditionally, whenever Tzadikim (righteous men) rejoice in a personal Simcha (joy), in order not to get too carried away with their happiness, they always make certain to recite Viduy, to remind them that there are always character blemishes which require maintenance.

Therefore, even though the second ram, the ‘Ail HaMilu’im,’ was not a Chatas, the Torah wanted to illustrate to us by the singular form, that because of the great amount of Simcha Aharon and his sons felt at this time, each made sure to go to his ‘own figurative corner,’ and individually recite his own private Viduy.

And so, who can be more fortunate than the Jewish nation, who relies not on flawed flesh and blood for absolution, but appeals and supplicates directly, with no interruption, to HaShem Yisborach? Let us always be grateful for the Torah, the greatest of all gifts ever presented to mankind.

May we soon see the G’ulah Sh’laimah in its complete resplendency- and in our times. Good Shabbos.