‘This is the Torah of the olah offering, the mincha offering, the chatat offering, the asham offering; and the milu’im offering and the zivchei shelamim offering. (Vayikra 7:3)

This verse is at the end of the presentation of the offerings listed in this week’s Sidra (weekly Torah reading), before the Sidra moves on to discuss the consecration of the Cohanim (priests) to work in the Mishkan (portable desert tabernacle, precursor to the Temple in Jerusalem).

How does the description of the offerings in ‘Tzav’ (this week’s Sidra) differ from the description of the offerings in last week’ Sidra, ‘Vayikra’? Close reading of the text shows a number of important differences. For example, the material in Vayikra opens with G-d calling Moshe (Moses), speaking to Moshe from the Ohel Mo’aid (Tent of Meeting, not communion. lehavdil(!)) and describing when the various offerings are given. Tzav, in contrast, opens with a command to Aharon (Aaron, the high priest) and his sons who are also priests as to how to actually bring the offerings.

In addition, the offerings listed in Tzav are introduced with the word ‘Torah’ (not used in Vayikra). The command to Aharon & sons with the use of the word ‘Torah’ suggest that the word ‘Torah’ in this context means a form of teaching so that Tzav tells the Cohanim HOW to bring the offerings. By contrast, Vayikra details WHEN those offerings should be brought. This idea is supported by the commentaries of ‘Rashi’ and ‘Rashi’ (6:1). Rabbi Menachem Leibtag, at www.tanach.org brings further similar sources to explain this idea.

The commentary of the ‘Ba’al Haturim’ (6:1) quotes the Talmud (main body of Jewish law), ‘Menachot’ 110a, which writes that today, in the absence of the Beit Hamikdash (Temple) and the consequent inability to bring offerings, study of the laws of the ola offering (as detailed in Tzav) is considered as if it was participation in the offering of the ola itself. This is another application of the word ‘Torah’ in the context of teaching the ‘how’, but goes further to consider the study as a substitute for practice when practice is not possible.

For some ‘why’s as to the offerings, look at the Torah thought from a couple of years ago. Email me if you would like the link.