Bechukotai #3- Eretz Yisrael

“וְנָתַתִּ֤י שָׁלוֹם֙ בָּאָ֔רֶץ וּשְׁכַבְתֶּ֖ם וְאֵ֣ין מַחֲרִ֑יד וְהִשְׁבַּתִּ֞י חַיָּ֤ה רָעָה֙ מִן־הָאָ֔רֶץ וְחֶ֖רֶב לֹא־תַעֲבֹ֥ר בְּאַרְצְכֶֽם”

“I will grant peace in the land, and you shall lie down untroubled by anyone; I will give the land respite from vicious beasts, and no sword shall cross your land.”

(26:6)

Why does the passuk say that we will have “peace in the land”, that we will live “untroubled by enemies”, and “no sword shall pass through the land”? Isn’t this redundant and repetitive?

Rashi answers this by saying that each phrase has a different meaning. First, Hashem grants us peace among everyone living in Israel, that no enemies will come to harm us. He also promises that no enemy will ever even come near us, will not harm us even while passing through the land into another land.

When is another time in Tanach that Hashem says He will protect us when we are in Eretz Yisrael?

Why does it say here that Hashem will protect us if it has already said this before in Tanach?

Bechukotai #2- Mitzvot x2

 ויקרא פרק כ״ו פסוק ג: אִם־בְּחֻקֹּתַ֖י תֵּלֵ֑כוּ וְאֶת־מִצְוֺתַ֣י תִּשְׁמְר֔וּ וַעֲשִׂיתֶ֖ם אֹתָֽם׃
If you follow My laws and faithfully observe My commandments,

What is the purpose of saying “בְּחֻקֹּתַ֖י” and “מִצְוֺתַ֣י”? Rashi says that “אִם־בְּחֻקֹּתַ֖י תֵּלֵ֑כוּ” means that one should diligently study Torah and “וְאֶת־מִצְוֺתַ֣י תִּשְׁמְר֔וּ” means that you should study Torah with the intention to fulfill all of the commandments. 

What other interpretations are there of these words?
Why is pasuk ג the first pasuk in בחוקותי and where else in the Torah do we see things like this? 
Is there a difference between a Mitzvah and a Chok?

Bechukotai #1- Avot

26: 42 -    וְזָכַרְתִּ֖י אֶת־בְּרִיתִ֣י יַעֲק֑וֹב וְאַף֩ אֶת־בְּרִיתִ֨י יִצְחָ֜ק וְאַ֨ף אֶת־בְּרִיתִ֧י אַבְרָהָ֛ם אֶזְכֹּ֖ר וְהָאָ֥רֶץ אֶזְכֹּֽר׃

Then will I remember My covenant with Jacob; I will remember also My covenant with Isaac, and also My covenant with Abraham; and I will remember the land.

Why does it say Yaakov, Yitzchak, Abraham? Isn’t normally in the opposite order?

Rashi answers this by saying that Yaakov has merit that his children should be redeemed, but if his merit isn't sufficient enough then Yitzchak merit is with him. And finally if Yitzchak merit isn’t enough then Abraham is here and surely has enough merit.

-What do other mefarshim say about the order of these names?

-Why does it say remember before each person's name?

-Why is there a specific order for the names of the avot?

-Is there another place where there are names and/ or other things in an unusual order for a certain reason?

Behar #3- Idols

לֹֽא־תַעֲשׂ֨וּ לָכֶ֜ם אֱלִילִ֗ם וּפֶ֤סֶל וּמַצֵּבָה֙ לֹֽא־תָקִ֣ימוּ לָכֶ֔ם וְאֶ֣בֶן מַשְׂכִּ֗ית לֹ֤א תִתְּנוּ֙ בְּאַרְצְכֶ֔ם לְהִֽשְׁתַּחֲוֺ֖ת עָלֶ֑יהָ כִּ֛י אֲנִ֥י יְהוָ֖ה אֱלֹהֵיכֶֽם׃

You shall not make idols for yourselves, or set up for yourselves carved images or pillars, or place figured stones in your land to worship upon, for I the LORD am your God.   26:1

Why does it mention to not serve idols again and why now?

The Ibn Ezra says that it mentions it now because it’s actually talking about how when you are a slave to someone who serves idols  you yourself should not serve those idols.

1. what other reasons are there for having to say to not serve idols now?
2. Where else does something in the Torah seem out of place but there is a reason for it?
3. Where else does it say to not serve Idols?

Behar #2- Shabbos and Shemita

Behar

25:2

2.דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם כִּ֤י תָבֹ֙אוּ֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֥ר אֲנִ֖י נֹתֵ֣ן לָכֶ֑ם וְשָׁבְתָ֣ה הָאָ֔רֶץ שַׁבָּ֖ת לַיהוָֽה׃

3.שֵׁ֤שׁ שָׁנִים֙ תִּזְרַ֣ע שָׂדֶ֔ךָ וְשֵׁ֥שׁ שָׁנִ֖ים תִּזְמֹ֣ר כַּרְמֶ֑ךָ וְאָסַפְתָּ֖

אֶת־תְּבוּאָתָֽהּ׃

Speak to the Israelite people and say to them: When you enter the land that I assign to you, the land shall observe a sabbath of the LORD.
Six years you may sow your field and six years you may prune your vineyard and gather in the

yield.

What is the connection between Shabbat and shmeta? The Sforno says that just like on Shabbat you stop your work for the week to just serve Hashem so to shmeta you stop serving the ground and save a year to serve Hashem.

Questions:

1. What do other commentaries say on why these two are connected ?
2. What other mitzvot does shmeta or Shabbat connect to?
3. Where else does it connect two mitzvot?
4. What are other places where there is  סמיכות פרשיות or סמיכות mitzvot or topics?

Behar #1- Fear Hashem?

לואַל־תִּקַּ֤ח מֵֽאִתּוֹ֙ נֶ֣שֶׁךְ וְתַרְבִּ֔ית וְיָרֵ֖אתָ מֵֽאֱלֹהֶ֑יךָ וְחֵ֥י אָחִ֖יךָ עִמָּֽךְ:

36. You shall not take from him interest or increase, and you shall fear your God, and let your brother live with you.

What does it mean when it says “and you shall fear your G-d”?

Rashi says that naturally, a person would be inclined to taking interest from his fellow Jew, so it specifically adds in that we should fear Hashem, as a deterrent against sneakily taking interest, because we should acknowledge that Hashem knows all our inner thoughts.

What are other explanations of “and you shall fear your G-d”?

Where else in the Torah does it discuss interest?

Where else in this Parsha, or in Tanach in general, do we see sources for different Mitzvot?

What are other possible reasons we are not allowed to charge interest on others?

Emor #3- Leaving Aharon Out?

אמר אל הכהנים בני אהרן ואמרת אלהם לנפש לא יטמא בעמיו"

“Say to the Kohanim, the sons of Aharon, and tell them: none shall defile himself to a [dead] person among his people.” (21:1)

Why was Moshe only told to tell Aharon’s sons and not Aharon himself?

The Midrash Rabbah (Shemot 32:1) explains that when Bnei Yisrael were at har sinai and said naaseh vinishma, Hashem said they were worthy to live forever. But at chaet haegel, death returned to them. Since Aharon was involved in chaet haegel, he was therefore directly connected with death returning to the Jewish people. He wasn’t included, so he wouldn’t be caused any pain, even though in reality he didn’t do anything wrong at chaet haegel he still would be caused pain. (chabad.org)

Where else do we see someone left out in the torah? What purpose did it serve?

Were Aharon’s sons told for a specific reason?

Where else in the Torah do we see someone trying to be kept out of pain by someone else?

What else do the words בני אהרן imply?

Emor #2- Speak and Tell

וַיֹּ֤אמֶר יְהוָה֙ אֶל־מֹשֶׁ֔ה אֱמֹ֥ר אֶל־הַכֹּהֲנִ֖ים בְּנֵ֣י אַהֲרֹ֑ן וְאָמַרְתָּ֣ אֲלֵהֶ֔ם לְנֶ֥פֶשׁ לֹֽא־יִטַּמָּ֖א בְּעַמָּֽיו׃ (21:1)

“G‑d said to Moshe; Say to the Kohanim the sons of Aharon and tell them, ‘Each of you shall not contaminate himself for a dead person among his people.’ ”

Why does Hashem tell Moshe to (1) “speak to the kohanim” and (2) “to tell them”? It seems a little repetitive and unnecessary. Rashi explains that this repetition is used to warn the adults about their children also, that they should teach them to avoid coming in contact with a dead body.

What are other explanations for this repetition? Where else in the torah is something repeated to show significance? Where else in the torah is the prohibition for a Kohen to come in contact with a dead body mentioned and what are the exceptions to the prohibition?

Emor #1- The Curser

וַיֵּצֵא֙ בֶּן־אִשָּׁ֣ה יִשְׂרְאֵלִ֔ית וְהוּא֙ בֶּן־אִ֣ישׁ מִצְרִ֔י בְּת֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל וַיִּנָּצוּ֙ בַּֽמַּחֲנֶ֔ה בֶּ֚ן הַיִּשְׂרְאֵלִ֔ית וְאִ֖ישׁ הַיִּשְׂרְאֵלִֽי׃

“There came out among the Israelites one whose mother was Israelite and whose father was Egyptian. And a fight broke out in the camp between that half-Israelite and a certain Israelite.” 24:10

From where did this man man go out? The Ibn Ezra says the man went out from his tent like it says in Bamidbar 16:27 “they came out and stood at the entrance of their tents” What do other commentaries say about the word וַיֵּצֵא֙ -  where is he going out from?

Who is this half egyption man? What was this fight about that broke out? Did this man get a punishment because of this fight? What did this man do? Are there other places in the Torah where it says וַיֵּצֵא֙ and it’s not clear where the person is coming/ going out from?

Kedoshim #3- Cursing twice

If anyone insults his father or his mother, he shall be put to death; he has insulted his father and his mother—his bloodguilt is upon him.

Why does it say if anyone insults his father or mother he shall be put to death and then say again he has insulted him s father and mother, isn’t that repetitive? Rashi says that it’s written twice to specify that even after ones parents die they still shouldn’t curse them bc they will still get the death penalty.

What are other opinions as to why it may be repetitive? Are there any other places where something is written twice/ repetitive for a specific reason? Why is the punishment for cursing your parents so severe?

Kedoshim #2- You shall be holy

"דבר אל כל עדת בני ישראל ואמרת אלהם קדשים תהיו"

“Speak to the entire Congregation of Israel and say to them, ‘You shall be holy”

19:2

Grammatically, this verse should have said קדושים היו which would mean that is is a command for the Jewish people to become holy. Instead, it says קדושים תהיו meaning you will be holy implying the future tense.

The Rambam says that the Torah is reassuring us that once the galut is finally over, all Jews will do teshuvah and be redeemed and forgiven. This passuk can be an allude to this by stating in the future tense that “you will be holy” and we will be meriting mashiach and a complete exile and redemption.

What are other interpretations of this passuk, what do other mefarshim say?

Where else in Tanakh is a pasuk, or words of a pasuk, written in future tense hinting to something that will happen in the future?

What is another example of Bnei Yisrael meriting mashiach through their deeds or actions?

Where else is holiness mentioned in the Torah?

Kedoshim #1- Kibud Av V'Eim

“You shall fear your mother and father”

״אמו ואביו תיראו״-19:2

Why does it say to fear your mother before your father? According to rashi, it is because a child fears a father more than his mother, so therefore it says mother first to show that fearing your mother is also very important.

What are other reasons why it says mother first?

Where else in the Torah do we see 2 mitzvot that have a certain order for a reason? 

What are examples in the Torah of people following/not following this mitzvah?

Where else is order in the Torah important?

Acharei Mot #3- Kohen Clothing

In פרק טז פסוק ד it says: כְּתֹֽנֶת־בַּ֨ד קֹ֜דֶשׁ יִלְבָּ֗שׁ וּמִכְנְסֵי־בַד֘ יִֽהְי֣וּ עַל־בְּשָׂרוֹ֒ וּבְאַבְנֵ֥ט בַּד֙ יַחְגֹּ֔ר וּבְמִצְנֶ֥פֶת בַּ֖ד יִצְנֹ֑ף בִּגְדֵי־קֹ֣דֶשׁ הֵ֔ם וְרָחַ֥ץ בַּמַּ֛יִם אֶת־בְּשָׂר֖וֹ וּלְבֵשָֽׁם:

4: He shall wear a holy linen shirt and linen pants shall be upon his flesh, and he shall gird himself with a linen sash and wear a linen cap these are holy garments, [and therefore,] he shall immerse himself in water and don them.

A question that can be asked is, why does it only list 4 of the 8 garments that a  כוהן גדול wears? Well Rashi says that by stating only the four garments of an ordinary kohen, this informs us that the Kohen Gadol does not perform the service inside the קדש קדשים wearing the eight garments with which he performs the service outside the קדש קדשים, because those garments contain gold, and a prosecutor cannot become a defender. I.e since the Kohen Gadol enters the קדש קדשים on Yom Kippur to effect atonement for all Israel, he may not enter wearing gold, because it resembles the golden calf. Instead, he wears four garments, like an ordinary kohen, all of which are made of linen. 
What are other possible reasons why it only has 4 garments stated? 

Additionally, what is the significance of the other 4 garments left out? Why does the Kohen Gadol have more garments than a regular Kohen, and what would happen if he wore more than he was supposed to? Why does the Kohen Gadol go to the קדש קדשים so many times? What is the significance of the קדש קדשים? And is there anywhere else in the Torah were we see that a Kohen Gadol/regular Kohen doesn’t wear all of his garments? 

Acharei Mot #2- Speaking to Aharon

וַיְדַבֵּ֤ר יְהוָה֙ אֶל־מֹשֶׁ֔ה אַחֲרֵ֣י מ֔וֹת שְׁנֵ֖י בְּנֵ֣י אַהֲרֹ֑ן בְּקָרְבָתָ֥ם לִפְנֵי־יְהוָ֖ה וַיָּמֻֽתוּ׃

The LORD spoke to Moses after the death of the two sons of Aaron who died when they drew too close to the presence of the LORD. (Leviticus 16:1)

1)Why is it relevant when Hashem spoke to Moshe that Aaron's sons died?

• Rashi comments that Hashem included the death of Aaron's two sons in order to ‘put him on his guard’. Rashi brings down a mashal to illustrates this: A doctor said to a man not to eat cold things or sleep in a wet place. Then another doctor came and said the exact same things but also said because another man died when he did it. The second doctor was more effective because he said that someone died. This can be applied to our case and that is why Hashem included the death of Aaron’s two sons. I like this answer because the Mashal really helped with my understanding.

2) What else could this phrase mean /What are other interpretation of this pasuk?

3)  Where else in the Torah do we see that Hashem speaks to Moshe after someone dies.

4) What does it mean that the sons of Aaron died after they “drew too close to the presence of the LORD”

5) What is interesting about the tenses/ letters used in this Passuk

Acharei Mot #1- Kol

כִּֽי־בַיּ֥וֹם הַזֶּ֛ה יְכַפֵּ֥ר עֲלֵיכֶ֖ם לְטַהֵ֣ר אֶתְכֶ֑ם מִכֹּל֙ חַטֹּ֣אתֵיכֶ֔ם לִפְנֵ֥י יְהוָ֖ה תִּטְהָֽרוּ׃
For on this day atonement shall be made for you to cleanse you of all your sins; you (16-30) shall be clean before the LORD

We see in this possum it says the word כל but it seems like this word is unnecessary since wouldn't we assume it is all our sins even if it did not say all. Ibn Ezra comes and explains that the word חטא is a more general category that could mean unintentional actions in addition to intentional thoughts and actions so it uses the word to clarify that it is all kinds of sins.

How else can this passuk be explained?

Where else in the Torah does it seem a word is unnecessary but comes to teach us something?

Is there any other places where it says כל, but it’s obvious that it would include all?

Metzora #3- Backwards?

In perek 14, pasuk 1, Why does it say “and the sara’at was cured of the person suffering sara’at?” It seems backward.

Ibn Ezra Notes the confusion but also says that Hashem wouldn’t change the way He writes it because of our limited understanding. 

This answer makes sense but I don’t like it so much since it’s pretty much a glorified way of saying he doesn’t know. 

What are other reasons why the passuk is written in this order?

Are there other times in the Torah that seems seem to be in the wrong order? What are they?

What are other times that mepharshim point out a question in the text but don’t know the answer?

Metzora #2- Plagued People

כִּ֤י תָבֹ֙אוּ֙ אֶל־אֶ֣רֶץ כְּנַ֔עַן אֲשֶׁ֥ר אֲנִ֛י נֹתֵ֥ן לָכֶ֖ם לַאֲחֻזָּ֑ה וְנָתַתִּי֙ נֶ֣גַע צָרַ֔עַת בְּבֵ֖ית אֶ֥רֶץ אֲחֻזַּתְכֶֽם׃

When you enter the land of Canaan that I give you as a possession, and I inflict an eruptive plague upon a house in the land you posses. 14:34

Why is Hashem putting a plague on the people in Canaan?

According to Rashi, the reason Hashem is putting tzaraat on therm is because when Bnei Yisroel were wondering in the desert for 40 years, the Amoraim hid gold and other treasures in the walls of their houses so that when Bnei Yisroel came, they could not take them. Hashem is now giving them tzaraat so that their houses will have to be torn down and then Bnei Yisroel will find the treasures in the walls.

What are other interpretation about this pasuk? Where else in the torah did Hashem give a punishment to another nation, so that Bnei Yisroel can take their treasures/gold?

Metzora #1- Birds

(ד) וְצִוָּה֙ הַכֹּהֵ֔ן וְלָקַ֧ח לַמִּטַּהֵ֛ר שְׁתֵּֽי־צִפֳּרִ֥ים חַיּ֖וֹת טְהֹר֑וֹת וְעֵ֣ץ אֶ֔רֶז וּשְׁנִ֥י תוֹלַ֖עַת וְאֵזֹֽב׃

The priest shall order two live clean birds, cedar wood, crimson stuff, and hyssop to be brought for him who is to be cleaned

(ה) וְצִוָּה֙ הַכֹּהֵ֔ן וְשָׁחַ֖ט אֶת־הַצִּפּ֣וֹר הָאֶחָ֑ת אֶל־כְּלִי־חֶ֖רֶשׂ עַל־מַ֥יִם חַיִּֽים׃

The priest shall order one of the birds slaughtered over fresh water in an earthen vessel.

The Daat Zkenim answers in passuk ה׳ why the priest commands one of the birds to be slaughtered, while the other gets let go. He explains that this act taught the lesson that if a person receiving atonement displays remorse, he would return to his society, and be restored as a useful member who can associate with society.

What other answers are there to this question?

1. Why does the priest specifically want birds? What is their symbolism?
2. Where else are birds used in the Torah?
3. Who is the priest commanding to slaughter the bird.
4. Why was it necessary to have two birds? Why was one insufficient?

Tazria #3- Finding Tza'arat

13:2

אָדָ֗ם כִּֽי־יִהְיֶ֤ה בְעוֹר־בְּשָׂרוֹ֙ שְׂאֵ֤ת אֽוֹ־סַפַּ֙חַת֙ א֣וֹ בַהֶ֔רֶת וְהָיָ֥ה בְעוֹר־בְּשָׂר֖וֹ לְנֶ֣גַע צָרָ֑עַת וְהוּבָא֙ אֶל־אַהֲרֹ֣ן הַכֹּהֵ֔ן א֛וֹ אֶל־אַחַ֥ד מִבָּנָ֖יו הַכֹּהֲנִֽים׃

When a person has on the skin of his body a swelling, a rash, or a discoloration, and it develops into a scaly affection on the skin of his body, it shall be reported to Aaron the priest or to one of his sons, the priests.

What is a שאת?

Chizkuni says that it is an elevation of the skin and when looked at in the shade it appears as higher than the normal skin that is exposed.

What are other interpretation for the word שאת?

What other ways can the swelling, rashes, or discoloration be interpreted?

Why does it specifically have to be reported to Aharon?

Tazria #2- Symbolism of Tzara'at

Leviticus 13:4

אִם־בַּהֶרֶת֩ לְבָנָ֨ה הִ֜וא בְּע֣וֹר בְּשָׂר֗וֹ וְעָמֹק֙ אֵין־מַרְאֶ֣הָ מִן־הָע֔וֹר וּשְׂעָרָ֖ה לֹא־הָפַ֣ךְ לָבָ֑ן וְהִסְגִּ֧יר הַכֹּהֵ֛ן אֶת־הַנֶּ֖גַע \

שִׁבְעַ֥ת יָמִֽים׃

But if it is a white discoloration on the skin of his body which does not appear to be deeper than the skin and the hair in it has not turned white, the priest shall isolate the affected person for seven days.

Rashi asks on this pasuk, what does it mean when it says “והסגיר”? Rashi answers that it means that this person who has white on them, shall be locked up in a house, and he shall not be seen for another week. This way after a week, the kohen can check his symptoms again and see if they have changed.

• What do other Mefarshim say about this pasuk?
• 
  
• Why do people get Tzara'at? What is the symbolism?
• Why do people who get Tzara'at have to be isolated?

Tazria #1- Brit Milah

וּבַיּ֖וֹם הַשְּׁמִינִ֑י יִמּ֖וֹל בְּשַׂ֥ר עָרְלָתֽוֹ׃”

On the eighth day the flesh of his foreskin shall be circumcised.”

(12:3)

Why does the Torah specify the word “וביום” when talking about circumcision? What can we learn from this?

Chizkuni says that the Torah is clarifying that even if a Brit Milah has to be postponed, it has to happen during the day, as opposed to the night, no matter what.

What do other meforshim say about the word וביום?

Where else do we see this word and how could it relate to this idea?

Where are other places in the Torah that Brit Milah is mentioned?

What is the symbolism of Brit Milah?

Shemini #2- Birkat Kohanim

Vayikra 9:22
ו ַיִּשּׂ ָּא אַהֲרֹ֧ן אֶת־ידו [י ָדָ֛יו] אֶל־הָעָ֖ם ו ַֽי ְבָרְ כֵ֑ם ו ַיֵּ֗רֶ ד מֵעֲשֹׂ֧ת הַֽחַטָּ֛את ו ְהָעֹ לָ֖ה ו ְהַשּׁ ּלָמִ ֽים׃

Aaron lifted his hands toward the people and blessed them; and he stepped down after offering
the sin offering, the burnt offering, and the offering of well-being.
What blessing does Aharon give ישראל בני?
According to רש״י ,Aharon says birchat cohanim.
What other interpretations are there? Why does the פסוק say Aharon went down? What is in the
קרבנות Aharon gives? Why this specific combination of קרבנות?

Shemini #1- Nadav & Avihu

וַתֵּ֥צֵא אֵ֛שׁ מִלִּפְנֵ֥י יְהוָ֖ה וַתֹּ֣אכַל אוֹתָ֑ם וַיָּמֻ֖תוּ לִפְנֵ֥י יְהוָֽה׃

And fire came forth from the LORD and consumed them; thus they died at the instance of the LORD. (Perek 10 Pasuk 2)

What does וַתֵּ֥צֵא אֵ֛שׁ mean? Why did Aaron's sons die?

Rashi answers this by quoting Rabbi Eleizer. Rabbi Eleizer said that Aaron's sons died because they made decisions on religious matters in the presence of Moses. Then Rashi continues by quoting Rabbi Ishmael who says that they died because they came in drunk. This is proven because after their death he said that those who survived should not enter when drunk.

What are other reasons that Aaron's sons died?

How do other mefarshim define these words?

What do other mefarshim think the reason that Aaron's sons died?

Is there anywhere else in the Torah that someone dies like this?

Tzav #3

צַ֤ו אֶֽת־אַהֲרֹן֙ וְאֶת־בָּנָ֣יו לֵאמֹ֔ר זֹ֥את תּוֹרַ֖ת הָעֹלָ֑ה הִ֣וא הָעֹלָ֡ה עַל֩ מוֹקְדָ֨ה עַל־הַמִּזְבֵּ֤חַ כָּל־הַלַּ֙יְלָה֙ עַד־הַבֹּ֔קֶר וְאֵ֥שׁ הַמִּזְבֵּ֖חַ תּ֥וּקַד בּֽוֹ׃

Command Aaron and his sons thus:  This is the ritual of the burnt offering: The burnt offering itself shall remain where it is burned upon the altar all night until morning, while the fire on the altar is kept going on it. (6:2)

 

But what does “צו” mean?

Rashi says that Whenever the word “צו” is used, it’s a commandment to be done without delay and is meant to apply to more than one occasion. And if it’s not done immediately then you could lose the opportunity to be an,e to do the commandment.

Questions:

1. where else is the word “צו” seen in the Torah? The
2. What other meanings does ״צו״ have?
3. Where else do we see the word used like this?

Tzav #2

6:3 וְלָבַ֨שׁ הַכֹּהֵ֜ן מִדּ֣וֹ בַ֗ד וּמִֽכְנְסֵי־בַד֮ יִלְבַּ֣שׁ עַל־בְּשָׂרוֹ֒ וְהֵרִ֣ים אֶת־הַדֶּ֗שֶׁן אֲשֶׁ֨ר תֹּאכַ֥ל הָאֵ֛שׁ אֶת־הָעֹלָ֖ה עַל־הַמִּזְבֵּ֑חַ וְשָׂמ֕וֹ אֵ֖צֶל הַמִּזְבֵּֽחַ׃
The priest shall dress in linen raiment, with linen breeches next to his body; and he shall take up the ashes to which the fire has reduced the burnt offering on the altar and place them beside the altar.

The first thing commanded of the Cohen in the morning is to clean up the ashes. Why is “cleaning up the garbage” the first the to do in the morning?

The chovos halevavos says that it is to remind the cohanim to be humble because they have such an important Job they might become arrogant because of his position. So Hashem makes him every morning clean up the ashes to humble him.

Questions :

What might be another reason why the Cohen picks up the ashes?

Where else is there a mitzvah in order to keep someone humble?

Where else do we see someone being humble?

What other mitzvah of a cohen has a deeper message?

What other mitzvot are there that teaches us to be better people?

Tzav #1

In Parshat Tzav, it says in pasuk 5 וְהָאֵ֨שׁ עַל־הַמִּזְבֵּ֤חַ תּֽוּקַד־בּוֹ֙ לֹ֣א תִכְבֶּ֔ה , that a fire should burn on the Mizbeach and it should not go out. The again, in the next pasuk 6, it says אֵ֗שׁ תָּמִ֛יד תּוּקַ֥ד עַל־הַמִּזְבֵּ֖חַ לֹ֥א תִכְבֶּֽה. A continuos fire shall burn on the mizbeach and not go out.

Why is there double language? What is the signifigance of this repition?

Rashi comments a very Pshat answer, that the reason why the phrase is repeated twice is because by violating this commandment, you are also violating two Mitzvot.

What are other suggestions to the reason for double language here? Where else in the Torah do we see repitition, and what is the signifigance? What is the signifigance of the continuous fire on the mizbeach?