In commanding Moses to transmit the Torah's 613 mitzvot to the Jewish people, we find that G-d used three different expressions: "say" ("emor"), "speak" ("daber"), and "command" ("tzav"). This week's Torah portion is called Tzav, as it opens with the words "Command Aaron and his sons." Rashi, the foremost Torah commentator, explains the word "tzav" as implying "urging on, for the immediate moment and for future generations."
Of the three expressions - "say," "speak" and "command" - the last ("tzav") is most closely associated with the basic concept of mitzvot (literally "commandments"), as both are derived from the verb meaning "to command." Moreover, as will be explained, it is with regard to these particular mitzvot that "urging" and encouragement are most necessary.
According to Chasidic philosophy, the word "mitzva" is related to "tzavta," meaning joining or uniting. The mitzva forges an eternal connection between G-d, the Commander, and the Jew, who is commanded to fulfill the Creator's will. Connecting to G-d is only possible through mitzvot; a created being is simply not capable of creating a connection with the Infinite on his own. In fact, the only relative "value" man has, comes from the fact that G-d has chosen and commanded him to fulfill His mitzvot. In other words, in giving us the commandments, G-d has provided us with the only means of true "access."
This connection is most strongly emphasized in the mitzvot conveyed through the expression of "tzav," as when a person obeys them it is obvious that he is fulfilling a command or obligation. By contrast, the commandments transmitted through "say" or "speak" do not stress the aspect of compulsion as strongly. Moreover, the G-dly commandment itself ("tzav") creates the connection ("tzavta"), as if the person has already fulfilled it!
Of course, a Jew always has free will whether or not he will comply with a command. Nonetheless, because the mitzvot transmitted through "tzav" penetrate all the way to the innermost levels of the soul (as opposed to the mitzvot conveyed through "say" and "speak," which affect only the outermost aspects of the soul), if, for whatever reason a Jew doesn't comply (G-d forbid), it contradicts the connection he already has with the Commander.
The "tzav" commandments thus require more "urging" and encouragement. For once the essence of the soul is uncovered, the Jew will discover how in reality, his very being is fundamentally connected to G-d, and his own inner desire is only to fulfill G-d's will.
Reprinted from the Tzav 5752/1992 edition of L’Chaim. Adapted from Volume 7 of Likutei Sichot.
