Tzav
Leviticus 6:1-8:36
Précis: The parasha begins with Adonai ordering Moses to command (“tzav”) Aaron and his sons concerning burnt offerings. Requirements for the daily offerings, directions for the meal offerings, instructions for guilt-offerings and thanksgiving offerings are described. The parasha then describes the inaugural offerings at the Tabernacle made by Aaron and his sons following their consecration to service by Moses.
Leviticus 7:19 “The flesh (of a sacrifice) that touches any contaminated thing may not be eaten....”
If we assume that a properly sacrificed animal’s flesh is fit for human consumption (as is the case with all sacrifices except for the “olah” which is totally burned to ash), we ask why such meat becomes impure (contaminated) by coming into contact with something that was impure. Ritual impurity is somehow transferable from the impure to the pure.
Commentators derive from this difficult passage that an individual is greatly influenced by his or her surroundings. What (and whom) one comes into“contact” with has a major impact on us. We are in large part products of our environment.
This concept lies behind much rabbinic teaching. Not only are we to avoid those who engage in disreputable or poor behavior, but we are to separate ourselves from our own “yezter ha-ra” (evil inclination). Our tradition suggests that we associate ourselves with actions and people who are “good influences.” When we pay attention to those who merit admiration, our own actions can be improved. Even better, when we engage in appropriate ethical and caring behaviors, we may be fortunate enough to serve as a “dugma” (exemplar) for others, and perhaps our own actions can “rub off”on others.
Thus, the rabbis were centuries ahead of those who now suggest that we benefit others when we “play it forward.”
