Composite Mitzvot
וְזֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים אֲשֶׁר יַקְרִיב לַה'. אִם עַל תּוֹדָה יַקְרִיבֶנּוּ ...
And this is the Torah[1] of the peace-offering that one will offer to Hashem. If he shall offer it for a thanksgiving-offering … (Vayikra 7:11–12)
Parshat Tzav: “Torat HaKorbanot”
A question which is discussed by many mefarshim relates to the fact that virtually all of the korbanot discussed in Parshat Tzav have actually already been discussed in Parshat Vayikra. This almost makes it seem like a “Mishneh Torah,” except it takes place within the same Chumash, with the two parshiyot in question coming one right after the other! What are we being taught about these korbanot in Parshat Tzav that we did not already learn in Parshat Vayikra?
The Seforno (Vayikra 7:2, s.v. Tzav) provides the key to this question:
Having presented [in Parshat Vayikra] the procedures for offering the korban, it proceeds to teach the “Torah”[2] that is appropriate for each one, through which it intimates the deeper understanding of these korbanot.
In other words, while Parshat Vayikra is primarily involved in the practical aspects of the offering of the korbanot: shechitah, receiving the blood, transporting it to the Mizbeach and sprinkling it there etc., Parshat Tzav deals with “Torat Ha’Olah” and “Torat HaMinchah” etc., i.e. the essence of each korban.
Korban Todah: Beginning with the Exception
The above distinction between the Parshiyot of Vayikra and Tzav finds very clear expression in the explanation of the Seforno regarding the Korban Todah — the thanksgiving-offering. This korban was actually not mentioned at all in Parshat Vayikra, it is discussed for the first time in our Parsha. It is very interesting to note the way this korban is introduced. The korban todah is a sub-category of korbanot known as shelamim (peace-offering). Having said that, no sooner has pasuk 11 introduced the category of korban shelamim, the very next pasuk introduces korban todah, which is a very specific type of shelamim, and only after having discussed this unusual type of shelamim does the Torah then discuss the “regular” shelamim (pasuk 16): “וְאִם נֶדֶר אוֹ נְדָבָה זֶבַח קָרְבָּנוֹ — If his korban is for a vow or a donation etc.”
This order is quite remarkable. Why would the Torah begin the presentation of korban shelamim by presenting the todah which is the exception to the rule of this type of korban, and only then go back to present the shelamim which represent the rule itself?
Bridging Two Categories of Korbanot
To understand the order in which the Torah presented these korbanot, let us consider the two categories into which korbanot are divided:
1. Kodashei Kodashim: Korbanot of greater kedushah.
2. Kodashim Kalim: Korbanot of lesser kedushah.
The difference in kedushah between these types of korbanot is expressed in their halachot, as the halachot of kodashei kodashim are more stringent than those of kodashim kalim. For example:
· Shechitah: The shechitah of kodashei kodashim may only take place on the north side of the Mizbeach, while with kodashim kalim it may take place anywhere within the courtyard of the Mishkan (or Beit Hamikdash).
· The People Eligible to Consume the Korban: Kodashei Kodashim may only be eaten by Kohanim. Kodashim kalim may be eaten by anyone who is tahor.
· The Timeframe for Consuming the Korban: Kodashei kodashim may only be eaten the day the korban is offered and the night that follows. Kodashim kalim may be eaten over the course of the next day as well.
Taking the above into consideration, we will see that while in principle korban todah belongs to the category of shelamim, which are kodashim kalim, nonetheless, it also contains aspects which seem to have more in common with kodashei kodashim.
· On the one hand, the shechitah can take place anywhere in the Courtyard [like kodashim kalim].
· Similarly, the korban may be eaten by anyone who is tahor, not specifically Kohanim [like kodashim kalim].
· On the other hand, it can only be eaten over the course of one day [like kodashei kodashim]!
This unusual mix of halachot gives us to understand that korban todah is actually a composite korban, i.e. it comprises elements of both kodashei kodashim and kodashim kalim and partakes of both categories.
Korban Todah: Seforno’s Explanation
This understanding of the composite nature of the korban todah parallels the Seforno’s (Vayikra 7:12) explanation of the unique halachot that pertain to this korban, specifically the obligation to accompany the korban todah with forty loaves of bread, something that does not exist within any other type of korban:
The Torah informs us that even though all shelamim are in the category of kodashim kalim, nonetheless there are distinctions within them. If the korban is brought in order to express hoda’ah (thanksgiving),[3] it must be accompanied by loaves of bread, some of which are chametz,[4] indicating that while the cause of the dangerous situation regarding which the person is expressing hoda’ah (for having been saved from) is the “yeast in the dough,”[5] nonetheless, the types of bread which are matzah outnumber those which are chametz.[6]
And with this increased volume of bread, the miracle will be publicized before the many who partake of it,[7] and all of (these loaves) are eaten in the time frame of kodashei kodashim, which is that day and the following night.
We note that the Seforno did not content himself with merely pointing out that the todah is eaten over the course of a night and a day; rather, he explicitly attaches the todah to the “family” of kodashei kodashim. Through this, the Seforno is indicating that it is the element of kodashei kodashim within the korban which results in its curtailed timeframe for eating.
With this in mind, we can understand why the Torah began the section of korban shelamim by discussing the atypical kind of shelamim known as korban todah. Until this point,[8] the Torah has been discussing korbanot belonging to the category of kodashei kodashim. With korban shelamim, the Torah is moving on to the second category of kodashim kalim. Therefore, as part of this transition, it opens the section with korban todah which has aspects of both categories! It is fascinating to consider in terms of pshuto shel mikra, that through choosing to present the korban todah in the location that it did, the Torah thereby revealed to us the unique nature of this korban.
Further Implications
Taking this idea one stage further, we find that not only does the korban todah contain aspects which pertain to the category of kodashei kodashim, but there are even aspects of kodashei kodashim which are themselves derived from korban todah!
The Gemara in Masechet Zevachim (36b) states that the source of the halachah that kodashei kodashim may only be consumed over the course of the day the korban is brought and the following night is derived from the pasuk which states this regarding korban todah (pasuk 15). The timeframe of “a day and a night,” which is so well-known to us as a trademark characteristic of kodashei kodashim, is ultimately sourced in korban todah. Not only does korban todah draw halachot from kodashei kodashim, it imparts halachot to them as well!
It is also noteworthy that whereas kodashim kalim (e.g. shelamim) are generally voluntary in nature, kodashei kodashim are generally obligatory (e.g. chatat and asham). The korban todah, too, has an obligatory aspect to it, as expressed by Chazal (Berachot 54b), “ארבעה חייבים להודות — four (types of people) are obligated to express thanksgiving (by bringing a korban todah).”
In the Pasuk
Let us conclude this discussion by referring to a comment of the Netziv who demonstrates that the composite nature of the korban todah is expressed in the words of the Torah itself. In so doing, the Netziv is echoing the theme of the Seforno regarding this korban. This should come as no surprise to us as the Netziv frequently uses the approach of the Seforno as the basis for his peirush to a certain pasuk or parsha. The concluding pasuk (37) of perek 7 states:
זאת התורה לעולה למנחה ולחטאת ולאשם ולמילואים ולזבח השלמים
This is the law of the olah, the minchah, the chatat, and the asham and the miluim and the shelamim
The problem with this list of korbanot is that the category of “miluim,” i.e. the korbanot accompanying the seven preparatory days before the Inauguration of the Mishkan, has not been discussed or even mentioned in these parshiyot, either in Parshat Vayikra or in Parshat Tzav![9] Additionally, we may ask, why is the korban todah — which has been discussed — absent from this list? The Netziv explains (Haamek Davar, ibid.):
The term “miluim” refers to the korban todah, which includes a korban minchah[10] and which is consumed over the course of that day and the following night, like kodashei kodashim, which makes it similar to the miluim which were comprised of korbanot olah [which were kodashei kodashim] and shelamim [which were kodashim kalim].[11] Similarly, the todah has aspects of kodashei kodashim.
According to the Netziv, the Torah uses the term “miluim” to refer to the korban todah since, like the miluim, it comprises a combination of the two categories of kodashei kodashim and kodashim kalim. What is unique about this kind of “miluim” is that whereas the actual miluim featured these two categories in separate korbanot, the korban todah combines them both in one korban.
[1] [I.e., the law.]
[2] [Hence the introductory phrase “זאת תורת” used with regards to many of the korbanot mentioned in Parshat Tzav.]
[3] See Berachot 54b (quoted in Rashi to our pasuk), which states that there are four categories of people who are required to bring a korban todah over a miracle that has been performed for them and which saved them from a dangerous situation.
[4] Pasuk 13. This is an exception to the rule (stated in Vayikra 2:11) that none of the bread accompanying korbanot may be chametz.
[5] “שאור שבעיסה,” a reference to the Yetzer Hara, see Berachot 17a.
[6] Of the forty loaves of bread, ten are chametz and thirty are matzah (see Menachot 77a), indicating that the person’s good deeds (represented by the matzah) ultimately outweighed the liability which he may have incurred by yielding to the “yeast in the dough,” and which resulted in him being placed in a dangerous situation.
[7] I.e. since it is forbidden to leave the food of korbanot beyond its designated time for eating (a prohibition known as “notar”), the individual who brings the korban todah will naturally invite others to help consume his korban — along with its forty loaves of bread — together with him. During that seudah he will have the opportunity to tell all those assembled the reason for which he brought the korban todah, thereby publicizing the miracle. This explanation of the Seforno regarding korban Torah identifies a clear source in the Torah for the concept of pirsumei nisa — the mitzvah of publicizing a miracle, which in turn becomes a prominent feature in numerous mitzvot derabbanan, such as Chanukah lights and the reading the Megillah on Purim.
[8] Vayikra 6:11–7:10.
[9] These korbanot are discussed in Chumash Shemot at the end of Parshat Tetzaveh, as well as in the section of Parshat Tzav which follows Perek 7, i.e., after this concluding pasuk.
[10] I.e. the forty loaves of bread. Korban minchah is within the category of kodashei kodashim.
[11] See Vayikra 8:14, 18, and 22.