Parashat Tzav-Command- 5785 / פָּרָשַׁת צַו-12 April 2025 / 14 Nisan 5785

The Eternal Flame of Divine Service and the Depth of Korbanot

THE PURPOSE OF OBEDIENCE: TZAV AND THE ESSENCE OF DIVINE COMMAND

The Ultimate Purpose: Bringing the Divine Down to Earth

Rabbi Moshe Chaim Luzzatto (Mesillat Yesharim) states that the purpose of mitzvot is to bring Hashem’s light into our lives and transform ourselves into vessels of holiness. The korbanot and mitzvot do not change Hashem; they change us, making us into living sanctuaries.

As the Torah says:"You shall command your children… for it is your Life." (Deuteronomy 32:46–47)

True life, in both the revealed and concealed sense, comes from aligning one’s will with Hashem’s will, bringing down infinite Divine blessing.

May we merit to fulfill the Tzav of Hashem with love, zeal, and joy—transforming our lives into a Mishkan for His Presence and preparing the world for the ultimate redemption.

The Spiritual Development of a Child in Torah: A Lifelong Ascent

The Mishnah in Pirkei Avot 5:25 provides a structured framework for the spiritual growth of a child in Jewish life:

"A five-year-old begins Scripture, a ten-year-old begins Mishnah [Oral Law], a thirteen-year-old becomes obliged to observe the commandments…"

This timeline reflects the gradual ascent of an individual toward holiness, responsibility, and deep engagement with Torah. The sages explain that just as the physical body matures in stages, so too does the neshamah (soul) develop through structured Torah learning and observance.

Beginning with Torah: The Purity of Youth

The Midrash teaches that Jewish children should begin learning Torah with Vayikra (Leviticus) rather than Bereshit (Genesis) because the laws of sacrifices are pure, and the children are pure (Vayikra Rabbah 7:3). This connection between the innocence of youth and the holiness of Torah learning establishes a foundation for spiritual refinement.

Rashi (on Deuteronomy 6:7) comments on the mitzvah of veshinantam levanecha ("you shall teach them diligently to your children"), explaining that a child's earliest years must be steeped in Torah, as the impressions made during this time shape the child’s lifelong connection to Hashem.

The Mishnah at Age Ten: Transition to the Oral Torah

At age ten, a child begins learning the Mishnah, which requires logical analysis and deeper comprehension. The sages emphasize that Torah She’b’al Peh (Oral Torah) is essential to understanding Torah She’bichtav (Written Torah), as Rabbi Yehuda HaNasi compiled the Mishnah to preserve the traditions received from Sinai (Talmud, Gittin 60b). This stage prepares the child to develop an analytical mind, necessary for fulfilling halachic obligations.

Becoming a Bar Mitzvah at Thirteen: Accepting the Yoke of Heaven

The Talmud (Niddah 45b) states that at age thirteen, a boy becomes obligated in mitzvot because his yetzer hatov (inclination for good) matures. This marks a spiritual transformation where a young Israel becomes fully responsible for his actions.

The Rambam (Hilchot Talmud Torah 1:6) explains that mitzvot are not merely obligations but serve as a path to spiritual perfection—and thus, full mitzvah observance at this age reflects a soul ready for divine service.

Chassidic Insights: The Soul’s Journey in Stages

The Baal Shem Tov teaches that each stage of Torah learning is a step toward deveikut (clinging to Hashem). A five-year-old’s study is like planting a seed, a ten-year-old's learning is like watering it, and a thirteen-year-old begins to see the fruit— a fully committed life of Torah and mitzvot.

The Alter Rebbe (Tanya, Ch. 2) explains that Torah study draws divine energy into the soul, with each stage of learning refining different aspects of a person’s being. The child moves from pure faith (emunah) to intellectual understanding (binah) and finally to practical application (da’at).

Conclusion: A Lifelong Ascent in Torah

The Mishnah’s framework is not merely a timeline—it is a blueprint for spiritual growth. The Jewish soul embarks on a journey from purity to knowledge, from knowledge to understanding, and from understanding to action.

As the Midrash (Kohelet Rabbah 11:1) states, “Happy is the one who studies Torah in his youth, for he will carry it into his old age.” The lifelong devotion to Torah begins in childhood, ensuring that each Israel plays a role in the eternal chain of transmission from Sinai to the generations to come.

FIRE AND WATER: THE INNER DYNAMICS OF THE OLAH SACRIFICE

The Inner Fire: The Secret of Esh Tamid (Continuous Fire)

The Torah commands:“A continuous fire (Esh Tamid) must burn upon the altar; it must not be extinguished.”(Leviticus 6:6 [6:13])

The Zohar (Vayikra 27b) explains that this fire represents the divine spark within every soul, an eternal yearning to return to its Source. This corresponds to the soul of Mashiach, which, according to Likkutei Torah (Tzav 14:4), is the ultimate Olah—completely devoted to uniting the world with Hashem.

The Baal Shem Tov teaches that the Olah sacrifice corresponds to bitul ha’yesh (self-nullification):“The fire of the altar represents the fire of the soul. A person must transform all personal desires into a divine offering—turning ego into light.”

This aligns with the Chassidic concept of Ahavah Rabbah (great love for Hashem), where a person burns with yearning to be one with the Divine.

Balancing Fire and Water: The Path to Redemption

The Zohar (Bereshit 186a) teaches:“Hashem created the world through fire and water—judgment and mercy, action and contemplation. The true servant of Hashem must unite both forces.”

This balance is reflected in:

Chesed (water) and Gevurah (fire) – The synthesis of mercy and discipline.
Torah (water) and Tefillah (fire) – The balance between divine wisdom and fiery devotion.
Mashiach ben Yosef (water) and Mashiach ben David (fire) – The two aspects of redemption.

According to Likkutei Moharan (1:8), the final tikkun (rectification) of the world requires:“To turn fire into water, judgment into compassion, concealment into revelation.”

Thus, the Olah sacrifice teaches that:

Spiritual ascent requires both passion (fire) and wisdom (water).
The concealed Mem represents the hidden light of Mashiach.
True divine service balances self-nullification with fiery devotion.
The continuous fire on the altar mirrors the eternal spark within each soul.

Conclusion: The Inner Altar of the Heart

The Olah offering is not just an ancient ritual—it is the inner fire that burns within every Jew. It is a call to elevate every thought, word, and action as a korban to Hashem. The fusion of fire (zeal) and water (wisdom) is the secret to redemption—personally, and globally.

May we ignite our inner altar, uniting passion with humility, wisdom with faith, and may the hidden light of Mashiach be revealed, bringing the world to its final and complete ascent.

Tzav-Command-Divine Will

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