The mitzvot of Tzav

The commandment of the lifting of the ashes

Positive · Leviticus 6:3

As with the building of the Temple, the aim here too is to make the House as splendid as we can. An altar cleared of its ashes, at the place where the fire is kindled, looks finer, and the fire itself catches better when there is no ash beneath it.

The commandment of lighting fire on the altar every day

Positive · Leviticus 6:6

The great miracles God performs for people usually come in a hidden way, as if they happened through nature - even the Sea of Reeds was split by a strong east wind. Therefore we were commanded to kindle fire on the altar although fire came down from heaven, in order to conceal the miracle. Moreover, just as the work with the showbread brings blessing to bread, so the work with fire brings blessing to the natural fire within a person, that it be in him in the right measure - neither too weak nor too much.

To not extinguish the fire upon the altar

Negative · Leviticus 6:6

The root of the prohibition against putting out the fire on the altar is the same as the root of the mitzvah to kindle it. God hides His miracles within the ways of nature, so we keep a fire burning on the altar continually although fire came down from heaven, so that the miracle is not openly seen. And through constant work with this fire, the natural fire within a person is blessed, that it be in him in the proper measure.

The commandment of eating the remainders of the meal offering

Positive · Leviticus 6:9

It is an honour to the offering that God's own servants eat of it, rather than handing it over to lesser people or selling it to any buyer. And all the conduct of honour and greatness in matters of the Temple and its offerings is meant to let awe and humility dwell in our hearts when we are there, and also when we remember the place from afar.

To not make the remainders of the meal offering chamets

Negative · Leviticus 6:10

The author of the Chinuch admits that the roots of keeping leaven away from the offerings are deeply hidden, and he offers only a hint. All the acts of an offering are meant to stir the thoughts of the one who brings it, and leaven is made through long waiting. By keeping it away from the meal offering, a person learns to acquire alacrity and swiftness in the service of God.

The commandment of the daily meal offering of the high priest

Positive · Leviticus 6:13

The high priest is the emissary between Israel and their Father in heaven, who carries their prayers and atones for them with his offerings. Therefore it is fitting that he have a constant offering of his own, twice a day like the community's daily offering, so that his thoughts are stirred and he directs his heart to God. And it is well known that a person is more deeply moved when he brings an offering that is wholly his own than when he shares an offering with others.

To not eat the meal offering of the priest

Negative · Leviticus 6:16

The purpose of an offering is to stir the heart of the one who brings it. Had the priest eaten his own meal offering, his heart would not be properly stirred by it, for it would look to him like bread he baked for his own needs and ate. And even if his fellow priests were to eat it, he eats of theirs and they of his, and it all comes to the same account - so it is burned entirely and eaten by no one.

The commandment of the procedure of the sin offering

Positive · Leviticus 6:18

The author of the Chinuch writes no root for the details of the sin offering's procedure, such as the order of slaughtering, the place of sprinkling and the time of eating. In his words these are details beyond our searching, and only a rare few merit to grasp even their outlines. It is enough for us to know the general reason for offerings - that the act of bringing one stirs the sinner's heart to return and to guard himself from sin.

To not eat from the meat of the sin offerings processed inside

Negative · Leviticus 6:23

This too is one of the details of the offerings - which sin offering is eaten and which is burned - and the author of the Chinuch does not seek a reason for it. In his words the details of the offerings are hidden from our knowledge, and our reason cannot grasp them. We keep them as we were commanded, and it is enough for us to know the general reason, that the whole service of offerings is meant to draw a person's heart close to his Creator.

The commandment of the procedure of the guilt offering

Positive · Leviticus 7:1

The procedure of the guilt offering, like that of the sin offering, is one of the details of the offering, and the author of the Chinuch writes no root for it. In his words one should not chase after the reasons for these details, for they are sealed and closed. The general reason for offerings is that through the act of bringing one, a person sees the gravity of his sin and learns to guard himself from it in the future.

The commandment of the procedure of the sacrifice of the peace offerings

Positive · Leviticus 7:11

For the order of the peace offering's service, too, the author of the Chinuch writes no root, since it is one of the details of the offering, and these details are hidden from us. The principle is the bringing of the offering itself; the details are the way it is done. And the general reason has already been explained - the offering stirs the thoughts of the one who brings it and turns his heart toward God.

To not leave over meat from the thanksgiving sacrifice

Negative · Leviticus 7:15

Meat spoils when it is kept, and out of honour for the offering the Torah did not allow holy meat to remain until it smells and becomes repulsive. There is also a hint here of trust in God - that a person should not stint himself in his food in order to save some of it for tomorrow.

The commandment of the burning of the remnant of the sacrifices

Positive · Leviticus 7:17

It is the nature of meat to spoil when kept, so out of the greatness of the offering we were commanded to burn at once whatever is left over, lest anyone be repelled by it and its smell. Fire destroys a thing more completely than any other means. And there is a hint here of trust in God, for God commands that holy meat whose time has passed be wholly consumed, not wishing any creature to benefit from it - so a person should not withhold his food from himself in order to put some away for tomorrow.

To not eat piggul

Negative · Leviticus 7:18

An offering is meant to set a person's thoughts right and to picture in his soul, through the deed in his hands, the evil of sin and the good of the straight path. Since the heart of the offering is the thought, it is fitting that it be disqualified when the thought behind it strays from what is right. This is clear and close to reason.

To not eat meat of the sacrifices that has become impure

Negative · Leviticus 7:19

We were commanded to enhance the honour of the offering in every way, and it is part of its honour that it be eaten only in purity and with a clean body. And the enhancing of the honour of the Temple and its offerings is meant to bring awe and humility into a person's heart, so that through them he mends his ways.

The commandment of burning meat of sacrifices that has become impure

Positive · Leviticus 7:19

Holy meat that has become impure is no longer fit to be eaten, and out of honour for the offering it is not left to spoil, to smell and to become loathsome in people's eyes. Therefore we were commanded to consume it in fire, which destroys most completely. In this way the greatness of a consecrated thing is preserved even when it can no longer serve its purpose.

That we not eat forbidden fat

Negative · Leviticus 7:23

The body is a vessel for the soul, and only when it is healthy and well balanced can the wise soul act through it as it should. Foods affect the body for health or for sickness, and it is among God's kindnesses to His people that He kept from them every food that harms the body. According to the author of the Chinuch, forbidden fat is sticky and breeds harmful humours in the body.

That we not eat the blood of a domesticated beast, a wild animal or a bird

Negative · Leviticus 7:26

Besides the harm of an unhealthy food, eating blood instils in a person something of the trait of cruelty, for blood is that on which an animal's life depends and to which its soul is bound. The Ramban adds that what is eaten becomes part of the eater's body, and one who eats blood acquires a coarseness and dullness of soul like the soul of a beast. And it is not fitting that a soul should eat a soul.