From The Masters Of Kabbalah and Chumash (5 Books of
Moses)
13th century - "RambaN" - Rabbi Moshe ben
Nachman
14th century - "Bachya" - Rabbi Bachya ben
Asher
16th century - "Alsheich" - Rabbi Moshe
Alshech of Tsfat
17th century - "Shelah" - Rabbi Yeshaiya
Horowitz
18th century - "Ohr HaChayim" - Rabbi Chaim
Ben Attar
Ramban
In Vayikra He commanded concerning [the offerings in the following order]:
the elevating-offering, the meal-offering, the peace-offerings, the sin-offering
and the guilt-offering, [the reason for this order being] that at first
He spoke about the freewill offerings [namely the elevating-offering,
the meal-offering and the peace offerings], and afterwards He mentioned
those offerings which are obligatory upon the sinner. Here, however, [in
Tzav] the explanation is given first in connection with the elevating-offering
and meal-offering, and only then about the sin-offering and guilt-offering,
because He wished to explain the laws of the most holy offerings [in one
group], since there is one law for them all, as He said [above in verse
10] with reference to the meal-offering, it is most holy, as the sin-offering
and the guilt-offering, and only afterwards He explains the law of those
offerings which are less holy [namely, the peace-offerings].
(credits)
Rabbeinu Bachya
"…You shall be inaugurated for a period of seven days"
[8:33]
A kabbalistic approach: the days of inauguration were seven as the people
already realized the significance of the seven garments of the High Priest
(the trousers not being a specific garment of the High Priest). We read
in Isaiah 63:12: "who made His glorious arm march at the right side
of Moses." This is a reference to Moses who trained Aaron and gave
him some of his prophetic powers. According to the Zohar Tzav 34:2, this
is why Moses had to anoint Aaron. During these seven days Moses performed
the High Priest's duties (dressed only in a white tunic) in order to confer
all this sanctity upon Aaron. Rabbi Abba said that seeing that Moses was
firmly rooted in the holy place whence all his power stemmed, he was able
to transfer this sanctity to Aaron. This is why the Torah wrote earlier
(30:12): "he poured from the oil of anointment on Aaron's head, and
he anointed him and sanctified him." This is also the reason that
these days of inauguration were described (in the Zohar) as "days
of perfection, or perfecting."
(credits)
Alsheich
"..He who offers his sacrificial peace offering must bring his
offering to G-d from it." [7:29]
Yavi et korbano LaShem ("bring his offering to G-d")
- apart from the meat offering, zevach, he also brings his sacrifice,
i.e. he offers himself to G-d. The meat offering becomes sanctified through
the sacrificial spirit of its donor, who is aware that the animal's blood
substitutes for his own. Without the presence of this spirit in the owner,
the animal would not merit the honor to be burned on the altar by heavenly
fire. The chazeh (chest) represents the heart, the chelev
(fat) the power of the evil urge. This has to be subdued first, in order
that the heart will be on the right wavelength.The fat is placed under
the chest of the animal when the animal parts are swung, i.e. presented
before G-d, prior to being burned up.
(credits)
Ohr HaChayim
"The fire of the altar shall be kept (tukad) burning thereby."
(6:2)
The Torah informs us that when the dawn of that morning (the redemption)
finally looms, G-d's anger will burn and consume all those who have tortured
us during the many years of our exile and especially the Western nations
[the Christians and their inquisition who tortured Spanish Jewry. Ed].
The words "and the fire of the altar" are an allusion to the
many afflictions we have endured at the hands of the merciless Gentiles
who did not have pity on us seeing G-d had already punished us for so
many years. The word also recalls the self-sacrifice exhibited by Isaac
when he lay bound (akad) on the altar. The word "altar"
always conjures up the attribute of Justice in our minds. The mystical
dimension of all these concepts is contained in our word tukad
[also related to akad. Ed.]
"...The priest will wear a linen garment.." (6:3)
The Torah switches to allude to the attribute of Love and Mercy, which
has also been implied by the word kohen. The Torah means that when that
time arrives even such attributes as Love and Mercy will consent to G-d
avenging the wrong done to the Jewish people by the nations of the world.
(Compare my commentary of Exodus 6:2 on the words "He said to him:
'I am the eternal G-d.'")
The words mado bad may be understood in lights of a comment by
our sages that G-d makes a visible mark of the blood of any Jew who was
killed because he was Jewish on His "garment." On the day when
G-d goes out to exact retribution from our enemies, He will wear that
"garment" on His heart.
The word is also a hint of the unity which was displayed by all the martyrs
who died for the sake of Judaism, i.e. who refused to compromise G-d's
unity by associating Him with any other religion.
(credits)
Sources
Ramban
- credits
Adapted from the 13th century classic by the illustrious scholar, philosopher
and defender of the faith, Rabbi Moshe ben Nachman-known as 'RAMBAN' or
'Nachmanides', a master kabbalist in his own right and a major link in
the transmission of Jewish mysticism-based on the excellent annotated
English translation, Nachmanides on the Torah, by Rabbi Dr. Charles B.
Chavel
Bachya
- credits
Selected with permission from the seven-volume English edition of The
Torah Commentary of Rabbeinu Bachya, as translated and annotated by Eliyahu
Munk. Rabbi Bachya ben Asher [1255-1340] of Saragosa, Spain, was the outstanding
pupil of Rabbi Shlomo ben Aderet (the "Rashba"), a main disciple
of Rabbi Moshe ben Nachman (the "Ramban"). Several books have
been written about the Kabballah-based portions of R. Bachya's commentary.
Alsheich
- credits
Adapted from Torat Moshe - the 16th commentary of Rabbi Moshe Alshech,
the "Preacher of Zefat" on the Torah, as translated and condensed
in the English version of Eliyahu Munk)
Shelah
- credits
Rabbi Isaiah Horowitz was born in Prague around the year 1565. He served
as Rabbi of Cracow and other congregations before he was appointed as
the Rabbi of the community of Frankfurt on Main in the year 1610. In 1916,
Rabbi Horowitz moved to Prague where he became the Chief Rabbi of the
city. He moved to Eretz Yisrael about 1621. He was rabbi in Jerusalem
and in Tiberias, where he died in or about 1630. In addition to his magnus
opus, Shenei Luchot HaBrit, he also compiled an edition of the prayer-book
with a comprehensive commentary. Many of his innovations, including his
formulation of the Kol Nidrei prayer, have become part and parcel of the
Ashkenazi Siddur.
Ohr HaChayim
- credits
Selected with permission from the five-volume English edition of Ohr HaChaim:
the Torah Commentary of Rabbi Chaim Ben Attar, as translated and annotated
by Eliyahu Munk.
The holy Rabbi Chayim ben Moses Attar was born in Sale, Western Morocco,
on the Atlantic in 1696. His immortal commentary on the Five Books Of
Moses, Or Hachayim, was printed in Venice in 1741, while the author was
on his way to the Holy Land. He acquired a reputation as a miracle worker,
hence his title "the holy," although some apply this title only
to his Torah commentary.
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