Riddles of the Week
The Mishnah in Avos (5:5) teaches that there were ten miracles which occurred in the Beis HaMikdosh. One of them was that the rains never extinguished the perpetual fire which was constantly burning on the mizbayach (Vayikra 6:6). Instead of miraculously sustaining the fire even as rain fell on it, why didn’t Hashem simply cause that rain should never fell on that location?
In this week’s parsha we learn about the korban todah (7:12). Rabbeinu Bechayeh (6:2) in a hakdomah [introduction] to this week’s parsha writes: “The korban todah comes for miracles, and it is an expression of thanksgiving. If one is ill and he recovers he brings a korban todah ... or for other simchos such as a chosan and kallah, like it says, ‘the voice of sason and simcha etc.’ they should bring a korban todah to the House of Hashem.” We see from Rabbeinu Bechayeh a big chiddush, we see that a chosan and kallah are supposed to bring a korban todah. The question is, why do a chosan and kallah need to do so, surely there are only four groups of people that bring a korban todah, those who go down to sea, those who travel through desserts, those that are ill and recover, and one is who is let out of prison. A chosan and kallah are not one of the four groups, so why should they bring a korban todah?
The Shulchan Aruch (Orach Chaim 51:9) writes:מזמור לתודה יש לאומרה בנגינה, שכל השירות עתידות ליבטל חוץ ממזמור לתודה - “Mizmor lesodah should be said with a tune, as all songs in the future will be annulled, besides for mizmor lesodah” The Levush (Orach Chaim 51) writes: “It should be said with a tune, as it’s a pleasant and praiseworthy song, as it was said when people would bring a korban todah, which was offered to give praise and thanks to Hashem for all his goodness. Therefore, Chazal say, all songs will be annulled except for this one, as Hashem’s kindness will never stop. Like it says in Tehillim ‘His kindness is forever’”. The big question therefore is, why does this not seem to be the common minhag? It’s a clear Shulchan Aruch, and no other opinion is mentioned, so why is this not widely accepted?
The Gemara in Zevochim (35a) rules that if a Kohen has a stain on any of his priestly garments, any Divine service he performs is invalid. Where do we seemingly see otherwise in Parshas Tzav?
There was once a story where a non-Jew through some chometzdika cake into an oven which was baking matzos. The rov (one of the Rishonim) ruled, if the chometz never touched the matzah the halachah is ריחא לאו מילתא – “smell is insignificant”, therefore, the matzos are perfectly ok. Where do we find proof to such a pesak from this week’s parsha?
This booklet was compiled by Moshe Harris. For final rulings please consult your Rov. For any comments, dedications, or to subscribe to receive my weekly sheet email: [email protected] or call me on 0583249052.
