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1 And the LORD spake unto Moses, saying, 2 If a soul sin, and commit a trespass against the LORD, and lie unto his neighbour in that which was delivered him to keep, or in fellowship, or in a thing taken away by violence, or hath deceived his neighbour; 3 Or have found that which was lost, and lieth concerning it, and sweareth falsely; in any of all these that a man doeth, sinning therein: 4 Then it shall be, because he hath sinned, and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found, 5 Or all that about which he hath sworn falsely; he shall even restore it in the principal, and shall add the fifth part more thereto, and give it unto him to whom it appertaineth, in the day of his trespass offering. 6 And he shall bring his trespass offering unto the LORD, a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest: 7 And the priest shall make an atonement for him before the LORD: and it shall be forgiven him for any thing of all that he hath done in trespassing therein. 8 And the LORD spake unto Moses, saying, 9 Command Aaron and his sons, saying, This is the law of the burnt offering: It is the burnt offering, because of the burning upon the altar all night unto the morning, and the fire of the altar shall be burning in it. 10 And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh, and take up the ashes which the fire hath consumed with the burnt offering on the altar, and he shall put them beside the altar. 11 And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place. 12 And the fire upon the altar shall be burning in it; it shall not be put out: and the priest shall burn wood on it every morning, and lay the burnt offering in order upon it; and he shall burn thereon the fat of the peace offerings. 13 The fire shall ever be burning upon the altar; it shall never go out. 14 And this is the law of the meat offering: the sons of Aaron shall offer it before the LORD, before the altar. 15 And he shall take of it his handful, of the flour of the meat offering, and of the oil thereof, and all the frankincense which is upon the meat offering, and shall burn it upon the altar for a sweet savour, even the memorial of it, unto the LORD. 16 And the remainder thereof shall Aaron and his sons eat: with unleavened bread shall it be eaten in the holy place; in the court of the tabernacle of the congregation they shall eat it. 17 It shall not be baken with leaven. I have given it unto them for their portion of my offerings made by fire; it is most holy, as is the sin offering, and as the trespass offering. 18 All the males among the children of Aaron shall eat of it. It shall be a statute for ever in your generations concerning the offerings of the LORD made by fire: every one that toucheth them shall be holy. 19 And the LORD spake unto Moses, saying, 20 This is the offering of Aaron and of his sons, which they shall offer unto the LORD in the day when he is anointed; the tenth part of an ephah of fine flour for a meat offering perpetual, half of it in the morning, and half thereof at night. 21 In a pan it shall be made with oil; and when it is baken, thou shalt bring it in: and the baken pieces of the meat offering shalt thou offer for a sweet savour unto the LORD. 22 And the priest of his sons that is anointed in his stead shall offer it: it is a statute for ever unto the LORD; it shall be wholly burnt. 23 For every meat offering for the priest shall be wholly burnt: it shall not be eaten. 24 And the LORD spake unto Moses, saying, 25 Speak unto Aaron and to his sons, saying, This is the law of the sin offering: In the place where the burnt offering is killed shall the sin offering be killed before the LORD: it is most holy. 26 The priest that offereth it for sin shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation. 27 Whatsoever shall touch the flesh thereof shall be holy: and when there is sprinkled of the blood thereof upon any garment, thou shalt wash that whereon it was sprinkled in the holy place. 28 But the earthen vessel wherein it is sodden shall be broken: and if it be sodden in a brasen pot, it shall be both scoured, and rinsed in water. 29 All the males among the priests shall eat thereof: it is most holy. 30 And no sin offering, whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten: it shall be burnt in the fire.

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1 Yaakov ben Chaim Tzvi = "Command Aaron: Heb. צַו. The expression צַו always denotes urging [to promptly and meticulously fulfill a particular commandment] for the present and also for future generations."
2 Yaakov ben Chaim Tzvi = "What is the Torah? A book of laws? But what are these laws? Simple commands from infinite, all-knowingG‑d to infinitesimal, ignorant man? Yes. But on another level, they are more than this. This is a point brought out by the two meanings of the name of the Torah portion in which they appear: Tzav.Tzav means “Command.” It expresses a command from G‑d about the donation of offerings in the Sanctuary, relating to the general concept of giving charity. But Tzav has also another meaning: “Connect.” It expresses the idea that G‑d’s laws establish a connection between the individual and G‑d.Jewish mystical teaching makes the point that this connection cannot be taken for granted. G‑d is Infinite, beyond all definitions and categories. In comparison with G‑d the entire cosmos is smaller than a speck of dust; it is like nothing. And if the vast cosmos is itself like nothing in relation to G‑d, what is the significance of a tiny, frail human man or woman?Yet G‑d gives Torah laws to frail human beings. The very fact that G‑d has issued a command to the person imparts a sense of significance to that person’s life. He or she is now related to G‑d, bonded with Him by a Divine instruction.The Lubavitcher Rebbe points out that this connection is there even if the person does not actually fulfill the instruction. As the Sages put it, “even though he sinned, he is a Jew.” The fact that the 613 commands in the Torah are addressed to the individual gives that person a significant role and purpose. Of course, this role is properly fulfilled by observance of the commands. Yet the person who does not yet observe them has not lost his role in the system: he has a connection, albeit a negative one.The next step, of course, is to transform the negative into positive. Indeed, when it comes to a command such as charity, in which one has to give something away, we all need encouragement. The Sages tell us that this is the force of the word “Tzav” at the beginning of the Torah portion: to give us encouragement through the generations. The encouragement is the knowledge that through this command of the Torah we are truly connected with G‑d.chabad.org"
3 Yaakov ben Chaim Tzvi = ""Fire shall be kept burning upon the altar continually; it shall not go out" (Leviticus 6:6). On this verse the Jerusalem Talmud comments, "continually -- even on Shabbat; continually -- even in a state of impurity."As has been mentioned before, every aspect of the physical Sanctuary has its counterpart in the inward Sanctuary within the soul of the Jew.In his Likkutei Torah (Devarim 78d) Rabbi Schneur Zalman of Liadi explains that the altar is the heart of the Jew. And corresponding to the two altars of the Sanctuary, the outer and the inner, are the outer and inner levels of the heart, its surface personality and its essential core.The altar on which the continual fire was to be set was the outer one. And for the Jew this means that the fire of his love for G-d must be outward, open and revealed. It is not a private possession, to be cherished subconsciously. It must show in the face he sets towards the world.The Withdrawn and the SeparatedThe concept of Shabbat is that of rest and withdrawal from the weekday world. Everyday acts are forbidden. But Shabbat is not only a day of the week. It is a state of mind. It is, in the dimensions of the soul, the state of contemplation and understanding. Its connection with Shabbat lies in the verse (Isaiah 58:13): "And you shall call the Shabbat a delight." On Shabbat, the perception of G-d is more intense, more open. And this leads the mind to a withdrawal from the secular and the mundane.But to reach this level is to become prone to a temptation. One might think that to have reached so far in perceiving the presence of G-d is to have passed beyond passion to the realm of impassive contemplation. The mind asserts its superiority over the emotions. He has, he tells himself, no need for the fire of love. This is the man to whom the Talmud says, the fire "shall not go out -- even on Shabbat."There is an opposite extreme: The man who has traveled so far on the path of separation that he feels he has now no link with G-d. To him the Talmud says, "it shall not go out -- even in a state of impurity." For the fire does not go out. A spark always burns in the recesses of the heart. It can be fanned into flame. And if it is fed with the fuel of love, it will burn continually. The Maggid of Mezeritch said that instead of reading the phrase, "It shall not be put out," we can read it, "It will put out the 'not.'" The fire of love extinguishes the negative. It takes the Jew past the threshold of commitment where he stands in hesitation and says "No."ColdnessThe remark of the Maggid stresses the fact that to put out the "No," the fire must be continual. It must be fed by a constant attachment to Torah and to Mitzvot. "Once" or "occasionally" or "not long ago" are not enough. The fire dies down, coldness supersedes, and the "No" is given its dominion.This explains the commandment: "Remember what Amalek did to you by the way as you came out of Egypt: How he met you (korcha) on the way..." (Deuteronomy 25:17-18). Amalek is the symbol of coldness in the religious life. The word korcha, as well as meaning "he met you" also means "he made you cold." The historical Amalek "smote the hindmost of you, all those who were enfeebled in your rear, when you were faint and weary: And he did not fear G-d" (ibid.). The Amalek within attempts to do the same. It is the voice which says "No" when the love of G-d grows faint and weary. It is the voice which does not fear G-d. And we are commanded every day to remember Amalek. That is, never to let coldness enter and take hold of the heart. And that means that the fire of love must never be allowed to die down.Fire From Below and Fire From AboveThe continual fire, which was man-made, was the preparation in the Sanctuary for the fire which descended from Heaven. On this the Talmud (Yoma 21b) says: "Although fire comes down from Heaven, it is a commandment also for man to bring fire." It was the awakening from below that brought an answering response from G-d. But it brought this response only when the fire was perfect, without defect.This is made clear in this and next week's Parshahs. During the days when the Sanctuary was consecrated, it and its vessels were ready, Moses and Aaron were present, and sacrifices were being offered. But the Divine presence did not descend on it. A lingering trace of the sin of the Golden Calf remained. Only on the eighth day, when the continual fire was perfected, was the sin effaced, the "No" extinguished. "Fire came forth from before G-d" and "the glory of G-d appeared to all the people" (Leviticus 9:23-24; Rashi ibid.).What was this fire from Heaven? Why did it require the perfection of the earthly fire?Man is a created being. He is finite. And there are limits to what he can achieve on his own. His acts are bounded by time. To become eternal, something Divine must intervene.This is why, during the seven days of consecration, the Sanctuary was continually being constructed and taken apart. As the work of man, it could not be lasting. But on the eighth day the Divine presence descended, and only then did it become permanent.The seven days were a week, the measure of earthly time. The eighth was the day beyond human time, the number which signifies eternity. And hence it was the day of the heavenly fire, which was the response of an infinite G-d.LimitsAlthough man cannot aspire to infinity himself, the fire of infinity descends upon him. But only when he has perfected his own fire, and gone to the limits of his spiritual possibilities. Man is answered by G-d, not when he resigns himself to passivity or despair, but when he has reached the frontier of his own capabilities.This is suggested by the word "continual" in the description of the fire. What is continual is infinite, for it has no end in time. Time, though, is composed of finite parts, seconds, minutes, hours. And even an infinite succession of them is still limited to a single dimension. But by the perfection of our time-bounded lives we join ourselves to the timelessness of G-d, so that time itself becomes eternal. And nature itself becomes supernatural. Because the reward of our service to G-d is the blessing of a success within the natural world which goes beyond the natural order.Fire in the Service of ManThe essential implication of this is that every Jew constitutes a Sanctuary to G-d. And even if he studies Torah and fulfills the commandments, if the continual fire is missing, the Divine presence will not dwell within him. For his service is without life. And a trace of that distant sin of the Golden Calf may remain: The "No" which is the voice of coldness.The Jew must bring life, involvement, fire, to the three aspects of his religious existence: "Torah, service of G-d, and the practice of charity" (Ethics of the Fathers 1:2).Torah learning should not be something done merely to discharge an obligation, and kept to the minimum required. Words of Torah should never leave the mouth of a Jew. And they should be words spoken with fire. It is told in the Talmud (Eruvin 54a) that "Beruriah once discovered a student who was learning in an undertone. Rebuking him she said: Is it not written, 'Ordered in all things and sure.' If it (the Torah) is 'ordered' in your two hundred and forty-eight limbs, it will be 'sure.' Otherwise it will not." In other words, Torah should penetrate every facet of his being until he can say: "All my bones shall say, L-rd, who is like You?" (Psalms 35:10)."Service of G-d" means prayer and of this the Ethics says, "Do not regard your prayer as a fixed mechanical task, but as an appeal for mercy and grace before the All-Present"((Ethics of the Fathers 2:13)The practice of charity includes the fulfillment of the commandments. And these again are not to be performed merely out of conscientiousness, but with an inner warmth that manifests itself outwardly in a desire to fulfill them with as much beauty as possible.These are the places where the fire is lit. And this human fire brings down the fire from heaven. It brings G-d into the world, and draws infinity into the dimensions of the finite.From Torah Studies (Kehot 1986), an adaptation of the Lubavitcher Rebbe's talks by Britain's Chief Rabbi, Dr.Jonathan Sacks"
4 Yaakov ben Chaim Tzvi = "Leaven represents earthly physical desires (ego) called "Gashmiut". Bread, cake, etc. all represent money and are status symbols of wealth. God's sacrifices were to be without leaven, in other words, these breads were to be made simple and pure like Matzah, flat and without "ego" (nullified). Only then does the sacrifice become holy once the ego has been removed for leaven, a symbol of ego can not be present in God's services. If a person is full of himself there is no room for God."
5 Yaakov ben Chaim Tzvi = "There are 3 classifications (status) in the nation of Israel which are only passed on by the males. The Priestly class (Kohanites), the lower priestly class (Levites), and the general population (Israelites). These 3 groups are still present today and all Kohanites (last name Cohen, Kahn, Katz) trace their lineage back to Aaron the High Priest and brother of Moses."