In Parshat Tzav we continue to learn the laws and instructions regarding the various korbanot. Though these laws may be easy for us to gloss over in the post-Mishkan era, a deeper understanding of these details can teach us timeless lessons about the ways in which we can and should, still today, relate Hashem to Hashem. An analysis of some of the differences between the various sets of korbanot reminds how to relate to Hashem on all occasions and at all times in our lives.
The Kli Yakar notes that in contrast to the other korbanot in which the kohen was primarily involved in the sacrificial procedure, the korban shlamim (peace offering) allowed for the most personal involvement of the individual bringing the korban. The meaning of this apparent description reflects the fundamental nature of the korban shalem. Unlike the other offerings mentioned in the parsha, an individual was not obligated to bring these korbanot as a means to atone or account for past mistakes; instead he did so completely out of his own volition – to offer thanks to Hashem or to accept a vow upon himself.
The Kli Yakar suggests that when offering a gift in attempt to atone for past deeds that we must rely on the messenger to make the delivery. The individual bringing the peace offering out of his own will, however, has the opportunity to approach Hashem more directly. When we feel a certain level of closeness to Hashem already, we are still able and welcomed to raise ourselves even higher and bring ourselves even closer. Though we often think of the korbanot strictly as means of atonement and reparation for wrongdoings, we are reminded that the korbanot also served to lift up the already elevated individuals among Klal Yisrael.
Based on this the insight, Rabbi Eliezer Zwickler suggests that one lesson of the korban shalem is the importance of relating to, communicating with, and drawing ourselves closer to Hashem at all times in our lives. All too often we find ourselves praying with the greatest passion and sincerity when there is a specific request that we hope Hashem will grant – of course it is admirable in its own right to turn to turn to Hashem at these times. Perhaps even beyond this level we must be able to turn to Hashem with the same degree of fervor and fire when things are good and stable in our lives. It is in these moments of shleimut, of calm and peacefulness that our relationship with Hashem should be pure. It is at these fortunate times in our lives that we have an incredible potential to strengthen our bond with Hashem.
The concept of calling out to Hashem at different times, with different mindsets, attitudes and approaches is reflected in our tefliot today, comprised of shevach (praise) bakasha (requests) and hoda’ah (thanks). The fact that all three aspects are integrated into our prayers reminds us that both in times of need and times of gratitude we must turn to Hashem. The intertwinement of these three elements also reminds us that at most times of our lives, there are certain things we are lacking while there are still many more things we have to be grateful for - the structure of our prayers remind us that we need not be of one mindset over another - but we can and should be at once beseeching Hashem and praising Him for what He has already provided for us. In fact, it is our recognition of Hashem’s past and present kindness gives us the ability to turn to Hashem with the hope and belief that He will hear our prayers. It is when we have this fundamental faith that Hashem is listening to us that we merit that Hashem not only hears, but also answers our prayers.
Just as knowing what Hashem has done for us in the past gives us strength to move forward, so too we should be inspired and invigorated by our own past accomplishments to lift ourselves higher – in our relationship to Hashem and in all endeavors we choose to undertake in our lives. Our parsha beings with the instructions for the kohanim to begin each day by cleaning the ashes from the previous day’s sacrifices:
And he shall lift out the ashes into which the fire has consumed the burnt offering upon the altar, and put them down next to the altar (Vayikra 6:3)
Rav Hirsch suggests that the lesson of this unseemly job of the kohen is to remind us that each day begins by reflecting upon yesterday’s avodah (service) – each new day should be the continuation of yesterday’s progress. We mustn’t be content with how far we have come, but instead use our past achievements and present strengths that we have built and skills we have learned to continue onwards and upwards in the path we are on.
With this lesson gleaned from our parsha we can perhaps better understand why the Torah singles out Amalek as the most evil of all nations. The Torah describes Amalek as asher karcha baderech (literally translated as they met you on your way). Chazal explain the word karcha comes from the root word kar (cold) - it was when the Jewish people were of greatest strength, passion, and vigor that Amalek came to cool them down - by casting doubt into their minds, diminishing their confidence in themselves and in their relationship with Hashem.
The ideology of Amalek persists – not only in the nations around us but also at times within each of us. And so, the battle against Amalek continues as well – we must try to eradicate our own feelings of self-doubt and moments of uncertainty in our relationship with Hashem. We must remember that even in times of contentment and stability in our lives –we must reflect upon the past to see Hashem’s greatness and our own potential for greatness to continue on our derech, our path.
Of course, the juxtaposition of Parshat Amalek and Purim must be noted as well. At the start of the Megila we find the Jews of Shushan were "cooled down" – they were convinced by the surrounding peoples that their Temple was not going to be rebuilt and the delights of feasts and fiestas was far greater than the pleasure of a life of Torah ideals and spiritual pursuits. The world will continue to doubt us and will likely continue to try to cast doubt upon us - the first and foremost way to overcome this battle is to strengthen ourselves - to learn the lesson of this week's parsha, of remembering Amalek, and recounting the story of Purim to be reminded that Hashem is ever-present in our lives and we have endless potential to keep growing in our personal and national endeavors.
Indeed there have been hardships and struggles on personal and national levels throughout our ancient and most recent history as a people. However, amidst the adversity and difficulties, the Jewish people have continued to survive, and even to thrive over the decades. Let us be reminded of our unwavering strength of survival and let us internalize the simcha of Chag Purim to reignite in us the confidence in ourselves, in our persitant past to look ahead to a promising future. May we use all times of sasson and simcha to be strengthened today and to continue to strengthen ourselves each day as we move forward in our life's often windy paths. Shabbat Shalom & Chag Sameach, Taly
