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Published by: outdash2 on May 23, 2010
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Parashat Tzav 5765
Parashat Tzav, which we read this Shabbat, deals, among other things, with the service
of thekohanim in the Beit HaMikdash. The daily service of thekohen begins with the
siluk hadeshen (removal of the ashes and leftovers of the korbanot), as it says, \u201cV\u2019heirim
et hadeshen asher tochal haeish, And he shall separate the ash of what the fire

consumed\u201d (VaYikra 6:3). The question that must be asked is why the daily service of thekohen doesn\u2019t begin in an active, positive way, such as sacrificing akorban or lighting theMenorah. Why does the daily service of thekohen begin with the removal of thedeshen?

Further, sefer VaYikra is known as thesefer of theAvodah and of thekorbanot.
TheRishonim argue over the reason for thekorbanot. TheRambam in Moreh Nevuchim
3:32 writes that the reason forkorbanot is in order to remove the traces of those who
worship avodah zarah so that all religious service be dedicated toHashem and not to
false gods. TheRamba n, in the beginning of sefer VaYikra, challenges this, arguing that
it makes no sense to say that the wholemitzvah ofkorbanot is to dispel the notion of false
gods from fools and pagans, which basically suggests that the whole concept ofkorbanot
is ab\u2019di eved, existing only because of those who serve avodah zarah.

Therefore theRamban suggests a different explanation: The whole point of the
korban is that a person should feel that everything done to the animal being sacrificed

should really be done to him. He should feel as if his blood should be spilled and his
limbs should be burned, butHashem, in His ultimate mercy, agrees to accept the animal
as a substitute. This thought will inspire a person in his service ofHashem. Our second
question is theRamban\u2019s question on theRambam: It seems highly implausible that the
whole concept ofkorbanot isb\u2019 di eved, only to dispel avodah zarah and its worshippers!
How are we to understand this?

Rather, the explanation is as follows: The Beit HaMikdash is a place of
permeation of theShechinah, the place whereHashem reveals Himself to the individual
and to thetzibbur. In order that we be able to feel theShechinah and thekedushah, the
Torah says that we must make room forHashem, so to speak. This is the idea behind the

siluk hadeshen, making room within ourselves for Hashem to enter. It is noteworthy that

on thepassuk, \u201cAdam ki yakriv mikem, When a man from among you sacrifices,\u201dChazal
explain that one is not consideredAdam (man) until he marries. Thisdrasha should
seemingly appear on thepassuk of \u201cZachar un\u2019keivah bara otam, vayikra shmam Adam,
Male and female He created them, and He called them Man,\u201d instead of here, insef er

VaYikra. Why does this drasha appear here, by the siluk hadeshen? Chazal wish to
teach us that meritingShechinah andkedushah in the Jewish home is just like in the
Mikdash. Only if a person makes space in his life and in his actions for his or her spouse
to enter, and everyone in the relationship understands that the other is a part of him or

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