Tzav - Shabbos Hagadol 5772

In a non-leap year, Shabbos Hagadol – the Shabbos before Pesach – always coincides with Parshas Tzav. Is there a connection? The Abudraham (cited in Biur Halacha Siman 428) relates the pre-Pesach kashering of vessels to the topic – discussed in Parshas Tzav – of merika u’shetifa, the ritual cleansing of vessels in which the meat of a Korban Chatas was cooked. Perhaps, upon careful examination, we can find additional connections.

Matza, of course, is central to our observance of Pesach. The conventional wisdom is that it relates to the historical experience of the Jewish people both before and immediately after the exodus from Egypt. Matza is both the Lachma Anya, the Bread of Affliction that our forefathers ate as slaves, and the symbol of the haste of our liberation in that the dough we prepared for our departure had insufficient time to rise. Consequently, the matza we eat for the Seder has very specific Halachic requirements: It must be made in haste to prevent leavening and it must not be enriched with fruit juice or eggs.

Interestingly, these same rules apply to the flour-offerings brought in the Bais Hamikdosh throughout the year, as it states in the Torah (Vayikra 2:11), “For no leaven and no honey may be brought as a fire-offering to Hashem.” In our Parsha, the prohibition is extended from the portion of the offering burnt on the Mizbeach to the portion eaten by the Kohanim (Vayikra 6:10). It would appear that, aside from the historical symbolism which we emphasize on Pesach, there must be an additional aspect to the matza-rules which gives them relevance – at least in the Bais Hamikdosh – year round.

The Sefer HaChinuch (Mitzvah 117) suggests that leaven and honey symbolize two character flaws that the true servant of Hashem must overcome. Leavening requires an extended period of time during which the dough is allowed to “rest”; this corresponds to laziness and lethargy. Honey, being sweet, corresponds to the excessive desire for material pleasures. Both of these flaws are major obstacles in the pursuit of perfection in the service of Hashem. That they are to be banned from the Mizbeach is hardly surprising, but that the “off-duty” Kohen must adhere to this rule in eating the remainder of the offering points to an idea that we neglect at our peril: We are servants of Hashem 24/7 and not only when we are actively engaged in the sacrificial ritual. The same energy, enthusiasm, and selflessness that infuse the Temple service must carry over to our personal lives.

The freedom we celebrate on Pesach is not merely “negative liberty” – relief from the external constraints imposed by Pharoah and his regime. It is meant to be “positive liberty” – the opportunity to realize our highest aspirations and goals for life. The Matza that we eat does not only symbolize our historical release from the prison called Egypt. It also symbolizes freedom from our own personal variations of Mitzrayim, the personality defects that prevent us from living lives of true meaning and purpose. Parshas Tzav reveals to us this additional dimension of Matza, and thus is a fitting prelude to the observance of Z’man Cherusainu, the Season of our Freedom.