Parshas Tzav
No Free Meal
"Command Aharon and his sons"(6:2)
Chazal are sensitive to the fact that all of the offerings which were
commanded to Bnei Yisroel were introduced with either the word ",rnt" -
"amarta", which means "say" or "rcs" - "daber", "speak". However, in the
commandment to the Kohanim, the Torah uses the more emphatic term "um" -
"tzav", "command". Chazal explain that since the Kohanim incur financial
loss in their performance of the service, an exhortation is necessary.1
The commentaries offer various explanations for what the monetary loss was,
to which Chazal is referring. The Maharal suggests that it is referring to
an opportunity cost. These Kohanim who chose the path of Holy service could
have chosen more mundane forms of livelihoods that would have been far more
lucrative, When they are inaugurated the sense of what they have given up
might overcome them, therefore they need the added encouragement.2
The Ramban explains that the loss incurred was in the inaugural meal
offering which every Kohain was required to bring and finance on his own
when he was appointed to perform the service for the first time.3
What must be explained is why the meal offering would require a special
exhortation being that the expense incurred by it was minimal. When a person
is granted a special honor, for example, being the guest of honor at a
dinner, billing him for the dinner would be perceived as a slap in the face.
Similarly, requesting a Kohain to pay for his inaugural offering after
granting him the honor of representing Bnei Yisroel in the Beis Hamikdash,
might be met with resistance. Therefore, the cost of the offering is
inconsequential. It is the notion of being charged which creates resistance,
and subsequently, there is a need for a special exhortation.
1. Rashi 6:2
2.Gur Arye 6:2
3. Ramban introduction to Parshas Tzav
The Jewish Problem
Come, let us deal wisely with them..." (1:10)
The Torah relates that the Mitzrim were afraid that Bnei Yisroel were
becoming too numerous. Looming over their heads was the possibility that in
the case of a war Bnei Yisroel would join forces with the enemy and drive
the Mitzrim out of their land. Pharaoh and his advisors devised a course of
action to prevent their worst fears from materializing.
The Ba'al Haggada states "vayarei'u osanu hamitzrim" - "the Mitzrim dealt
with us in a malevolent manner", as it is recorded in the Torah "havah
nischakmah lo" - "come let us deal wisely with them". Why is Pharaoh's
strategizing as to how to deal with a perceived threat viewed as a malicious
act against
In contemporary society we search continuously for methods by which we can
categorize different conditions and behaviors. By identifying and labeling a
problem we gain a certain confidence that the problem can be corrected.
Unfortunately, often in our haste to identify a situation which we are
having difficulty controlling, we mislabel a condition and create a problem
where no problem exists. Particularly when dealing with children, care must
be taken to ensure that we, as parents and educators, do not label our
children as "problems". Even when the correct diagnosis has been made, we
must proceed with caution to ensure that we do not transform a child with a
problem into a "problem child". The grossest injustice that can be done to a
person is to label him as a problem. The damage caused to a child's
self-esteem due to the manner in which he is perceived by others and
consequently comes to view himself, can be irreparable.
Whereas the harm which Bnei Yisroel suffered at the hands of the Mitzrim
lasted only for the duration of time they spent in servitude and affected
only those who were present, the perception created by Pharaoh that Jews are
a public menace still haunts us today. The ultimate act of evil perpetrated
against Bnei Yisroel by Pharaoh was labeling them as "the Jewish Problem".
1.1:9,10
