Parshat Tzav - Shabbos HaGadol
10 Nisan 5769 April 4, 2009
Daf Yomi: Bava Kama 97
Guest Author:
Rabbi Ben Geiger
Associate Young Israel Council of Rabbis
Righteous Indignation and Other Destructive Acts of Saintliness
Upon arrival, the facts are self-evident. “Someone” was not careful when setting the table and the decanter filled with wine slipped off the table, shattered, and spread deep purple all over the new off-white carpet. That “someone” is easily identifiable since that “someone” was home alone setting the table for Shabbos. That “someone” is watching and listening, waiting for our reaction. In that moment, whether that “someone” is our spouse or child, we will send a clear message of priorities. How we react to this “tragedy” will be compared to other reactions we had in the past. How did we respond last week when we dropped grandmother’s antique vase; how did we respond to the accidental violation of Shabbos when we woke up at 3 AM to use the restroom and accidentally turned on/off the light; how do we react when our friend speaks
to us during Torah reading; how do we describe the chasuna we just attended – are we obsessed with the menu, flowers, etc, or do we focus on the quality and intensity of the dancing? These scenarios seem somewhat obvious when we step back and assess them honestly. The correct response is one of calm reliance on HaShem. However, this is easier said than done. It is difficult to discern the proper response in the heat of the moment, when we are convinced that we are morally and ethically right; when we believe that the future of our family, community, or shul, is at stake. This is why we should think carefully before every action.
That is exactly the message that can be found at the beginning of Parshas Tzav. The Torah, in Vayikra 6:1-6, introduces the korban olah, (elevation offering) but then immediately describes the process of terumas hadeshen, removal
of ashes, before discussing the olah itself. The implication for such a deviation from the expected flow of text is that the ash removal itself is an integral part of the olah offering. In fact, Tehillim (20:4) stresses this relationship clearly. Since the essence of the olah offering brings atonement for improper thoughts (Vayikra Rabbah 7:3), we can deduce, by extension, that this must also be true of the ash removal as well. In particular, the ashes represented atonement for questioning HaShem’s constant presence and concern for our well-being (see Idrey Tzon, Parshas Tzav).
In this light, the Mishnah’s description of how the Cohen was chosen to remove the ashes is somewhat troubling. The Mishnah (Yoma 22a) describes the fact that many privileges in the Temple services were determined by a lottery. The terumas hadeshen, however, was not. Instead, every morning, those kohanim who wished to participate in this opening service would simply race to the top of the ramp of the mizbeach. The one to arrive at the top four cubits of the 32-cubit-long ramp would be awarded this honor. One morning, however, two kohanim were neck and neck in their race to the top. To win, one bumped the other off the ramp, causing his fellow to break his leg. As a result, the rabbis determined that, from that moment on, the terumas hadeshen would also be determined by lottery.
How is it possible that a person could perpetrate such wicked behavior while trying to serve HaShem and bring atonement for inappropriate thought? How could one so fervently believe that HaShem is imminently present at all times, yet nearly murders his colleague in an attempt to prove his religious fervor?
The answer can be found in one word… Think. When discussing individuals of immense spiritual prowess and their desire to express their love to HaShem, the Torah teaches us that such a person should go beyond the letter of the law in all matters of life. They should be meticulous in their observance of interpersonal mitzvos and ritual commandments equally, making sure that they serve HaShem with all their ability. However, the primary drive must be to sanctify HaShem’s name. Before acting, one must stop and think, think through every possible outcome of his actions. The immediate result is not enough; the eventual repercussions must all be taken into account. In other words, what does HaShem really want? Without this pause and calculation, even the most intensely religious, spiritual, or kind acts may be twisted and corrupted. We may, inadvertently, become the person we have dreamt of correcting. In our fervor to sanctify His name, we may find that, G-d forbid, we have done the opposite.
Rav Yaakov Weinberg, zt”l, Rosh HaYeshiva of Ner Israel Rabbinical College, used to implore that we respond to every scenario in our lives, but never react! Let us internalize this message, think through every action, and respond appropriately to every situation we encounter.
Good Shabbos.
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