SEDRA : TZAV Hertz Chumash p. 429 Leviticus Chap. 6

This week's Sedra is generously sponsored by Stephen Pinch.

SYNOPSIS

The daily OLAH - burnt offering was considered an atonement for the whole nation. Its culmination occurred when the ashes of the Olah were removed by the Kohanim. The fire upon the altar was never to go out - which was interpreted as a lesson of perpetual enthusiasm for learning and living according to the Torah. From the day of his induction, the High Priest was to bring a meal-offering, morning and evening, at his own expense on behalf of the priesthood. Additional laws regarding the duties of the Kohanim and the sacrifices are provided. In particular those portions of the offerings to which the Kohanim were entitled and the conditions regulating their consumption are specified.
Mention is made of the prohibition of consuming blood and CHELEV - certain fats forbidden to be eaten as they were reserved for burning on the altar.
A description of the installation of Aaron and his sons as Kohanim ensues. In an impressive ceremony in the Court of the Sanctuary, Moshe, watched by those assembled, conducts the ceremony : the Kohanim bathe; Moshe robes Aaron in his Priestly garments; he anoints the Tabernacle, its vessels and instruments. The anointing oil is then poured on Aaron's head, Sanctifying him. Then the regular Kohanim are consecrated and invested with their garments. Moshe brings a sin-offering and a burnt offering. This ritual continues for seven days during which Aaron and his sons, the Kohanim, remain in the Court of the Sanctuary.

IN SOME YEARS THIS SEDRA COINCIDES WITH SHABBAT PARAH

SPECIAL MAPHTIR - PARAH (The red heifer) HERTZ CHUMASH P. 652 Numbers Chap. 19

This is the third of the four special Shabbatot leading up to Pesach. It refers to the purification of those who had come into contact with death. Such contact rendered a person TAMEH (ritually `impure') and precluded their entry into the Sanctuary or Temple. The purification ritual climaxed with the sprinkling of water mixed with the ashes of a red heifer over the candidate for purification.
Once TAHOR (ritually pure) again, entry to the Temple was permissible. The "Pesach connection" - since the entire nation was expected to partake of the Paschal Lamb, which was a Temple ritual, it was necessary for all who had become TAMEH to be purified before Pesach.

THE HAPHTORAH HERTZ CHUMASH P. 999 Ezechiel Ch. 36, verses 16 - 38

The theme of the haphtorah relates to the special maphtir in that they both deal with the subject of purification. "How Israel is to emerge from the grave of Exile, of undefiled service of G-d".(Hertz)

TELL ME RABBI ...... THE STRUCTURE OF ALL OUR SERVICES

There is a simple logic and pattern to all our services, Shacharit-Morning Service, Mincha-Afternoon Service (page 99, page 232) and Ma'ariv-Evening Service (page 116, 256).
Simply put, they all have a beginning, a middle and an end. At the heart of each of these services is the Amidah (standing prayer) also called Shemoneh Esreh (18 blessings) or simply Tephillah ("Prayer").
Every time there is an Amidah it is "parallel" to the corresponding daily sacrifice brought at that time when the Temple was still in existence.
Shacharit arises out of the daily communal burnt offering brought in the morning of each day.
Mincha means the Gift Offering brought in the afternoon, hence its identification as the Afternoon Service.
Maariv corresponds with the burning of the limbs, fats and the remainder of the daily offerings and does not have as specific a focus on a particular sacrifice as does Shacharit, Mincha and Mussaph.
Mussaph (Additional) is also an Amidah prayer and is added whenever there was an Additional sacrifice such as for Shabbat, Festivals and Rosh Chodesh.
The most elaborate and developed of our daily services is Shacharit

THE BEGINNING

The introductory sections of the three daily prayers vary in their extent, volume and complexity. Shacharit begins with Birchot Hashachar, Early Morning Blessings (page 11, 12), which commence with prayers referring to arising in the morning, our ablutions, the Blessing for Studying Torah, a series of Blessings referring to the gifts of life, our identity and the world G-d has created. Having recited a blessing for Torah study this section incorporates a threefold level of such learning with extracts from the written law, Torah, and from the Oral law in the form of Mishna and Talmud.
The next section is Pesuke D'Zimra, Verses of Song (page17, 58) comprised of Psalms, hymns and Biblical extracts of praise of G-d to engender the appropriate spirit of devotion for serious prayer. This Section is introduced by a Blessing Called "Baruch She'amar" (page 17) in which we express our intention to praise G-d. It concludes with a blessing called Yishtabach (page 175, 82), which is almost mirror image of Baruch She'amar. In this blessing we confirm that we have set out to praise G-d. The Verses of Song for Shabbat contain additional Psalms and praises.
The introduction for Mincha consists only of Psalm 145, Ashre (page 99, 66).
Maariv too has a very brief introduction, the short statement of "V'hoo rachum" (page 116, 256).

THE MIDDLE

The heart of our Prayers as mentioned above is the Amidah (page 46, 98). It too is structured with a beginning of introductory blessings. These are followed by the central blessings in which we express our commitment to various principles and ideals of Jewish life, petition G-d for our needs and also express out thanks to Him for his abundant blessings and the benefits He bestows upon us, concluding with a prayer for peace. The Amidah for Shabbat and Festivals (page 186, 420) has the same introductory and concluding blessings as on weekdays, but there are no petitions, only references to the significance of the day. The Mussaph (page 210, 462) too incorporates the beginning and end blessings as on weekdays, while the central portion describes the sacrifices in honour of the Festival or occasion being celebrated. The Morning, Mussaph and afternoon Services have the Amidah repeated by the Chazan and also include Kedusha, statements Sanctifying G-d.
In addition to the Amidah, the Morning and Evening prayers are so structured as to incorporate the fulfilment of our obligation as expressed in the Torah to recite the Shma (page 41, 90) morning and evening. The Shma is always preceded and followed by blessings, two blessings morning and evening before the Shma, and one blessing in the morning and two blessings in the evening following the Shma.
After the Amidah the Torah is read on Shabbat, Festivals, Rosh Chodesh, Mondays and Thursdays.
At Shabbat Mincha, the Torah is read before the Amidah.

THE END

Following the Amidah are some concluding prayers. Alenu (page 221, 480) has been common to all services for about a thousand years and originates from the Mussaph of our Rosh Hashannah Prayers. The end of the morning service includes The Psalm of the day which dates back to Temple times and various other prayers such as En Kelohenoo.
The singing of the hymns Adon Olam and Yigdal are of more recent vintage dating from the middle Ages and probably reflect an intention not to depart the Synagogue immediately, but tarry in the Holy place for a little longer.

KADDISH

The various sections of our prayers are punctuated or delineated by the recitation of Kaddish, a prayer of Sanctification. To separate between the sections there is usually a "Half Kaddish" such as the one between the Verses of Song and the blessings preceding the Shma, before and after Reading the Torah.
A full Kaddish contains the petition "Titkabel" (page 221, 480) - may our prayers be received - is related to and always follows the Amidah which is "Prayer" par excellence.
At the conclusion of a Section of Study Rabbis Kaddish (page 15, 52), is recited.