Tzav

Explaining the title word of Parshas Tzav, Rashi states: ein tzav elah lashon ziruz - the term tzav implies alacrity, zeal. Rashi continues to explain that this alacrity is necessary miyad u'l'doros - immediately, for those being commanded at that moment, and for all generations.

Rashi has a similar explanation on the opening passage of Parshas Emor. Explaining the repetition of the word AMR - emor v'amarta - Rashi explains that there is a command not only to perform the upcoming commandments but also l'hazhir gedolim al haketanim - to place responsibility upon the adults to warn the children about these laws as well.

The similarities are evident. Rashi's explanation in both Tzav and Emor implore the adults to not only observe the laws but also teach future generations. Also, both sets of commandments are directed at the Kohanim.

There are also two particularly interesting differences. Firstly, the word used as the focal point of the commandment is different. Tzav is defined as ziruz - requiring alacrity and zeal. In Emor the word used is l'hazhir - to warn and be particularly careful. The second difference is a bit more subtle and needs to be understood in the context of each respective parsha.

The commandment immediately following the term Tzav is the commandment of cleaning the Altar - v'heirim es hadeshen...v'hotzi es hadeshen. The Altar has a fire that is lit constantly - aish tamid tukad al hamizbayach lo tichbeh. The constant burning of sacrifices and the wood that is on the Altar results in an abundance of ashes. Therefore, the Altar needs to be cleaned daily. The Kohanim are commanded to clean the Altar daily. This presents an interesting contrast. The Altar is called kodshim - holy. The acts that are performed by the Kohanim are services done in the Mikdash. This, too, is referred to as avodas hakodesh. Yet, in the midst of all this holiness, the Kohanim are commanded about the most mundane of acts - cleaning the dirt. In the midst of the discussion about the holy service, Kohanim are commanded to focus on the physical, material, mundane needs to assure the proper functioning of the holy Altar.

The commandments told in Emor are about remaining in a state of purity even when one has lost a loved one. Emor/V'amarta is followed by l'nefesh lo yitama b'amav. Kohanim need to maintain a state of purity even at times of personal tragedy. In the midst of dealing with the ultimate physical tragedy, when dealing with a physical body whose holiness and spirit (contained in the neshama) has left it so that the sole concern is a concern for the physical body, even under these circumstances Kohanim are required to maintain a state of purity and holiness. Interestingly, this seems to take on the exact opposite approach we saw in Tzav. In Tzav, the Kohanim are reminded to concern themselves with physical, mundane issues even while enveloped in the holiness of the Temple service. Whereas, in Emor, the Kohanim are reminded to maintain there state of holiness and purity even while enveloped in concern for the physical.

It is this last contrast that holds the key to understanding the similarities and differences. The Torah is telling us that we need to always remember that Yahadus requires constant interaction between the spiritual and the physical, between the holy and the mundane. In Yahadus, one can never forget the holiness and purity part of humanity and Judaism. Nor can one ignore the idea that Torah was given to mortal man and, therefore, physical considerations are essential. Holiness and purity are inextricably intertwined with the physical, material mundane needs. Rashi is reminding us that this lesson needs to observed and taught to each generation as a fundamental element of Yahadus. This idea is not one restricted to the Kohanim. It is a lesson taught regarding Kohanim to teach us an additional lesson.

The idea of intertwining these elements could be considered a goal for Bnei Yisrael. Something to strive for and constantly work towards. However, for Kohanim, this concept is not merely a goal. It is an absolute requirement. Kohanim must abide by these laws or they will profane the Kehunah. Chazal are telling us that this lesson of always considering the physical needs of people and simultaneously maintaining a state of holiness is one that needs to be inculcated in our very essence as a life requirement, not merely a lofty goal to try to attain. Stating this concept to the Kohanim implores all of Bnei Yisrael - Mamleches Kohanim - to live by this concept.

However, the different words used to describe the idea - ziruz and l'hazhir - still need explanation.

When confronted with a mundane task while engaged in holy service, one tends to ignore the mundane task. Even if one recognizes the need to perform the mundane task, there is often debate regarding how necessary it actually is. The Talmud tells us that in a case of piku'ach nefesh, one needs to act immediately to help another even if that would entail violating the Shabbos. The Talmud further explains that the Rabbi should not command others to violate the Shabbos to help another but rather he should violate the Shabbos himself to assure that, if a similar situation were to arise in the future, no one will hesitate to violate the Shabbos to save another. Chazal understood that human nature causes one to question 'lowering' himself from his state of holiness and purity to focus on the material and mundane. Yet, by focusing on these things within the context of holiness, one actually raises the level of holiness. It is for this reason that the term ziruz is used in describing the mundane act of cleaning the Altar. When confronted with the mundane while in the midst of holiness, the tendency is to be lax and hesitant. Therefore, zirus - alacrity and zeal - is commanded specifically in these situations to counteract human tendency.

When presented an opportunity for holiness while in the midst of the mundane, there is often a tendency to jump at the opportunity for greater holiness even at the cost of ignoring the physical needs. There is often no consideration for the consequences of this additional level of 'holiness'. Yet, unnecessary chumras and misplaced chumras can often result in pain, conflict, and controversy. Therefore, when describing the concept of maintaining holiness while engaged in the physical and material parts of life, the term used is l'hazhir - care and caution. A level of holiness is an absolute necessity that can never be violated. However, Chazal ask us to be careful not to ignore the physical needs of others.. Holiness must be evident in the material and physical world. However, at times, care and caution need to be applied to assure that the physical needs are not ignored as we - with the best intentions - strive for greater holiness.

Internalizing these messages and assuring that our lives are always filled with holiness while simultaneously concerning ourselves with the physical needs of others will enable us to provide the proper foundation for our children and many generations to come.