The auspiciously approaching Shabbas Kodesh is referred to universally as Shabbas Parah. This indicates that in addition to the regular weekly parsha reading, we add the passage related to the “parah adumah” for Maftir. It provides Yisrael with the purification necessary prior to offering the korban Pesach on the 14th of Nissan. Here is the pertinent Mishnah (Megillah 29a):
"ראש חודש אדר שחל להיות בשבת קורין בפרשת שקלים... בשניה זכור, בשלישית פרה אדומה, ברביעית החודש הזה לכם".
If Rosh Chodesh Adar falls on Shabbas, we read parshas Shekalim on that Shabbas . . . On the second Shabbas (of Adar), we read Zachor; on the third, the passage of the Parah Adumah; on the fourth, “hachodesh hazeh lachem.” Rashi explains that we read about the “parah adumah” on the third Shabbas as a reminder to purify ourselves, so that we will offer and consume the korban Pesach in a state of purity — “taharah.” Then, on the fourth Shabbas, we read “hachodesh hazeh lachem,” which is the passage related to the korban Pesach. Rashi adds in the name of the Yerushalmi (Megillah 25b):
Rabbi Chama states that to be chronologically correct, we should actually read the passage of HaChodesh prior to the passage concerning the Parah, since the Mishkan was erected on the first day of Nissan, while the “Parah Adumah” was burnt on the second day of Nissan. So why do we read the parsha of the Parah first? Because it describes the process by which all of Yisrael were purified.
Thus, it is fitting for us to explain the connection between parshas Tzav and the mitzvah of the Parah Adumah, and the vital, practical lesson we are supposed to learn from this special mitzvah. Although we no longer perform the ritual with the ashes of a red heifer—a “parah adumah”—nevertheless the Torah is eternal, and its precepts apply to each and every generation.
So, let us begin with the opening passuk of this week’s parsha (Vayikra 6, 1): "וידבר ה' אל משה לאמר, צו את אהרן ואת בניו לאמר זאת תורת העולה היא העולה על מוקדה על המזבח כל הלילה עד הבוקר ואש המזבח תוקד בו". Hashem spoke to Moshe, saying: Command Aharon and his sons, saying: This is the law of the Olah. It is the Olah that stays on the flame on the mizbeiach all night until the morning; and the fire of the mizbeiach shall be kept aflame on it. Rashi comments in the name of the Toras Kohanim: “Command” is exclusively an expression of urging on—for the immediate moment and for future generations.
Rabbi Shimon said: There is a greater need for Scripture to urge in a situation involving the loss of money. In other words, since the “korban olah” is consumed entirely by the fire of the mizbeiach, it is considered a financial loss for the kohanim, who do not get to eat any of it.
The commentaries find this comment perplexing, seeing as most of the mitzvos of the Torah involve a monetary loss. For instance, the purchase of items such as tefillin, mezuzot, the four-minim, and the like, all require money. All of these items provide spiritual benefits and pleasure which cost money. So, why does the Torah see fit here, specifically with regards to the “korban olah,” more so than with regards to any of the other mitzvos involving an outlay of money, to urge us on? Additionally, the author of the statement cited by Rashi is none other than Rabbi Shimon bar Yochai (see Shevuos 2b). Hence, it is fitting to explain the deeper connection of this divine Tanna—who revealed the Torah of mysticism to the world—to the statement: There is a greater need for Scripture to urge in a situation involving the loss of money.
