Parshat Tzav

The Korban Todah and Chametz

Last week we saw that it was forbidden to burn chametz on the altar (VaYikra 2:11). Indeed, Chametz cannot be brought with any of the korbanot, aside from two: The Shtei Halechem (ibid 23:17) and the Korban Todah, the thanksgiving sacrifice (ibid 7:13), which is in this week's parsha.

Aside from the Chametz aspect, the Korban Todah and the Korban Pesach are very similar sacrifices:

• They are the only korbanot that are brought with bread/matzah (ibid and Shemot 12:8).
• They are the only korbanot that must be eaten by the morning after their sacrifices (VaYikra 7:15 & Shemot 12:10).
• Both korbanot can be eaten by non-kohanim.

Indeed, these korbanot are very similar in their essence. The Chizkuni explains the reason that the Korban Todah must be consumed by the morning. It is impossible for one person to eat an entire animal by himself. This law forces the person to invite a large group of people to join him in eating the Korban Todah. He is therefore, required to supply them with bread in order to make a seudat mitzvah. During the course of this meal they would naturally discuss the reason why the person brought this thanksgiving sacrifice. Indeed, the person would explain "Know that the Lord He is God; it is He that has made us" (Tehillim 100 – Mizmor LeTodah, which is not recited on Passover, because it could not be sacrificed then because of the chametz).

Thereby, a large group of people would be made aware of the miracle that God had done for this man.

This is the essence of the Korban Pesach. A large group of people must sit together to enjoy the meal and they have the duty to discuss the Exodus from Egypt, the miracle that God performed for the entire Jewish people, and the reason why the Korban Pessach is being brought. This is the mitzvah of "Maggid" and Jews today fulfill this mitzvah by reciting the Hagadah on Seder Night, the first night of Pessach.

It turns out that the Korban Pessach is a national Korban Todah and hence their similarities.

Of course, while a regular Korban Todah needed chametz bread, this was not possible for the Korban Pessach, as chametz is forbidden for the whole of Passover.

Last years' Sedra Short on Parshat Tzav, entitled: " Understanding Karet" appears at http://parshablog.blogspot.com/2006_04_01_archive.html

Parshat VaYikra

Korbanot, Honey and Chametz

The Torah gives long, detailed explanations as to the items that can be offered as korbanot, in this week's parsha. They include certain animals and foods. However, the Torah adds that: "No meal offering that you sacrifice to the Lord shall be made out of chametz. For you shall not cause to [go up in] smoke any chametz or any honey, as a fire offering to the Lord" (VaYikra 2:11).

The Torah does not explain why, but neither chametz nor honey (probably the nectar that comes from dates and figs, as opposed to that of bees) can bed offered up as a korban to God.

We can only theorize as to why these foodstuffs were forbidden in the Temple. A popular explanation as to why chametz cannot be offered includes the idea that chametz is grain that has risen, i.e. puffed up, showing evidence of pride. This would counter the purpose of a korban, whose essence is to show humility before God.

Another idea is that unleavened grain, just like salt, which is a requirement of every offering, never decays and becomes moldy. This would symbolize God's covenant with Israel; it is eternal and will never decay.

It is far more difficult to understand why honey was forbidden as an offering to God. Rambam suggests that honey was a main ingredient used in the pagan worship of gods, and was therefore excluded from Israel's rituals. While modern scholarship suggests that Rambam was correct, it does not explain why wine and other foods also used in pagan worship, were permitted.

Nevertheless, we have a biblical source which shows that this stricture was upheld.

While castigating the inhabitants of Shechem who had anointed Avimlech as king, enabling him to murder his seventy brothers, Yotam, the only surviving brother, tells a story predicting their doom (see Shoftim Ch. 9). The story tells of the trees seeking a king. They approach, the olive, the vine and the fig trees. All three reject the position. The olive tree states: "Should I leave my fatness, seeing that by me they honor God and man" (ibid 9), showing that that olives (or the oil produced from it) were used in the worship of God. The vine states: "Should I leave my wine, which cheers God and man" (ibid 13), showing that it was also used in worship. However, the fig tree states: "Should I leave my sweetness and my good fruitage" (ibid 11). It does not mention God, showing Israel, in this regard at least, did not copy its pagan neighbors and use honey in the worship of God.

Last years' Sedra Short on Parshat VaYikra, entitled: "Moshe's Calling" appears at http://parshablog.blogspot.com/2006_03_01_archive.html.