TZAV
Yirmiyahu 7:21–8:3, 9:22–23
The Inner Value of the Sacrifice

The Torah’s viewpoint on Divine sacrifice and service differs greatly from world nations’ selfish approach. Although there are certain similarities in their sacrificial procedures, the objectives of the service are diametrically opposed to one another. This is clearly seen through the Torah’s unique ascent offering.

Voluntary Personal Sacrifices

In this week’s Haftarah, Yirmiyahu Hanavi placed sacrificial procedure in its true perspective and reprimanded the Jewish People for misreading its message. Yirmiyahu quoted Hashem saying, “Add your ascent offerings to your peace offerings and eat [their] meat.” (7:21) Rashi explains that Hashem told the Jewish people that since He was displeased with their personal ascent offerings, they would benefit more by bringing Him peace offerings, thereby providing them the benefit of the meat of their sacrifices. (Rashi ad loc)

Hashem continued, “For I did not speak to your ancestors and command them on the day I liberated them from Egypt about ascent and peace offerings.” (7:22) Radak explains that Hashem said that He never gave top priority to personal sacrifices. He didn’t include their offerings in the earliest mitzvos He commanded His people, and certainly did not include them in His principle Ten Commandments. In addition, He never demanded from an individual to offer an ascent or peace offering, only a sin offering and guilt offering to cleanse one’s soul from sin. (Radak ad loc)

Hashem then exclaimed, “But this matter I did command them, ‘Listen to My voice, [so that] I will be your Hashem, and you will be My people; go in the entire path that I will command you for your own benefit.’” (7:23) Hashem explained that He did and does make demands from His People, but His sole purpose for doing so is to establish a close, reciprocal relationship with them for their benefit.

Hashem then added, “But they did not listen… [and instead] followed… their heart’s desire… I sent all My devout prophets to you daily and you did not listen to Me… You placed your abominations in My house… You [even] built an altar… to offer offerings… that I did not command and never considered asking [of them]. Therefore, the days will come… [when] I will suspend the sound of joy and gladness from the cities of Judea and the streets of Yerushalayim… for the land will be desolate.” (7:24–26, 30–32, 34)

Hashem reprimanded the Jewish people for following repulsive pagan practices and for straying so far from the Torah path that in search for personal benefit they turned to disgusting forms of foreign service.

Hashem’s Sole Desire: For Us to Emulate His Ways

Yirmiyahu then concluded on a seemingly different note and stated in Hashem’s name, “Let not the wise one praise himself over his wisdom or… the mighty one over his strength or… the rich one over his wealth. However, in this way one deserves to be praised: be wise and know Me [My ways], for I am Hashem who does kindliness, justice, and charity in the world, for in these I desire.” (9:22–23)

Malbim explains Hashem’s comforting words in a homiletic form and focuses on the words “for in these I desire.” He asks, if Hashem desires kindliness, justice, and charity, what holds Him back from doing them? Malbim answers that Hashem left one form of action in the hands of people—the ability to choose to do what is proper. Hashem said that in addition to His perfect ways of conducting all world affairs, He desires for His children to emulate His ways through their personal display of loving kindness, justice, and charity, thereby reflecting His goodness in the world.

In essence, Hashem informed His nation that He has little interest in and appreciation for their personal sacrifices. If they seek to receive His favor, they should reflect His kind and proper ways in the world. Hashem’s sole desire is for His precious children to emulate His perfect ways, thereby enabling Him to establish a close, interactive relationship with them for their ultimate benefit. Hashem told them that if they are truly interested in pleasing Him, rather than themselves, they should offer their sacrifice to Him in a humble, selfless, submissive way, and devote themselves to perfecting their ways to enable Hashem to reciprocate to them.

The Value of the Ascent Offering

This thought is strongly reflected in this week’s Parsha, wherein the ascent offering receives high accord. The Parsha begins and states, “This is the law of the ascent offering. It is the [acclaimed] ascent offering that is burnt on the altar from evening to morning and the fire of the altar should [always] burn there.” (Vayikra 6:2)

Rabbeinu Yonah notes the special regard the Torah gives to the acclaimed ascent offering and quotes Talmud Yerushalmi’s understanding of this. The Yerushalmi states that the ascent offering atoned for one’s inappropriate thoughts. (Yerushalmi Yoma 8:7) Although one is not obligated to offer a sacrifice to atone for those thoughts, the Torah fashioned a sacrifice for the pious one who seeks to cleanse himself even from impure and inappropriate thoughts. The Yerushalmi supports its position and explains that the Torah refers to the totally consumed offering as the acclaimed ascent offering because it atones for the thoughts that ascend upon one’s heart and mind. (see Pnei Moshe ad loc)

Rabbeinu Yonah continues this theme and explains that the ascent offering, when offered close to nightfall, burned on the altar throughout the night. This reflected one’s resolve to reach into the depths of one’s heart to prevent all impure thoughts that one’s mind could develop throughout the night. Rabbeinu Yonah notes that the Torah repeatedly refers to the ongoing fire atop the altar specifically when discussing the ascent offering. He explains that the ongoing fire on Hashem’s altar symbolized one’s attitude of reverence towards Him and displayed the need for that virtue to consistently permeate one’s mind to secure it from straying into improper thoughts. Rabbeinu Yonah concludes that because the ascent offering related to the appropriateness of one’s heart and mind, the Torah regards it as the highest level of sacrificial service. (Developed from Derashos v’Peirushei Rabbeinu Yonah to Vayikra 6:2)

The Empty Ascent Offering

In view of the above, we return to our Haftarah and gain much insight into Hashem’s message. Hashem reprimanded the Jewish people and reminded them that He never demanded any individual to offer Him an ascent offering. That specific offering was fashioned for the pious one who sought to totally purify oneself from all aspects of sin, even inappropriate thoughts. Hashem told the Jewish people that since they were not interested in satisfying Hashem’s truest interest of following His will, but instead went after the counsel of their sinful interests and thoughts, their personal ascent offering effectively served no purpose. Since their sacrifices were not accompanied with resolve to purify every aspect of their being, Hashem had little interest in their ascent offerings and certainly was not pleased by their attempt to gain His grace through hollow acts of service.

Yirmiyahu concluded and quoted Hashem sending a timely message to His precious children stating that if, indeed, they are interested in gaining His favor and grace, then they should study His perfect and just ways and seek to emulate them. Since Hashem’s singular desire is for His children to recognize Him and reflect His perfect ways, they will undoubtedly receive His grace and favor when they serve Him for His sake and when they complete the single facet of creation that Hashem left over for them to complete in His world.

Ascent Offering in Our Days

Although in our days, with the absence of the Bais Hamikdash, we cannot offer sacrifices, Rabbeinu Yonah reminds us that reading and studying the laws and message of our Torah portion serve as a substantial substitute for the sacrifices. (Shaarei Teshuvah 4:8)

As we have seen, the true value of the ascent offering was realized with one’s sincere resolve to pattern all one’s ways according to the kind and proper ways of Hashem. In this manner, every generation can offer ascent offerings to Hashem by fulfilling His singular interest: that His people emulate His perfect, kind ways, thereby reflecting His goodness to all of mankind.