Tzav (parsha)
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Tzav (צַו)
Leviticus 6:1 – 8:36
| Book | Leviticus |
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| Parasha # | 25 of 54 |
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| Torah portion | Leviticus 6:1 – 8:36 |
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| Haftarah (Ashkenazi) | Jeremiah 7:21 – 8:3; 9:22–23 |
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| Preceded by | Vayikra |
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| Followed by | Shemini |
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| Key figures | Moses, Aaron, his sons |
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Tzav (Hebrew: צַו, "Command") is the second Torah portion of Leviticus, covering Leviticus 6:1–8:36. It continues the laws of sacrifices and describes the consecration of Aaron and his sons as priests.
Laws of the Offerings
God commands Moses to instruct Aaron and his sons regarding the burnt offering (olah), meal offering (minchah), sin offering (chatat), guilt offering (asham), and peace offering (shelamim). The burnt offering fire must burn continually on the altar and never go out. The priests eat the meal offering and sin offering in the holy place. The guilt offering and peace offering have specific rules about who eats and when. "This is the law of the sacrifice of peace offerings, which he shall offer unto the Lord" (Leviticus 7:11).
Consecration of the Priests
Moses brings Aaron and his sons to the door of the Tent of Meeting and washes them with water. He clothes Aaron in the holy garments: the coat, girdle, robe, ephod, breastplate, and miter with the gold plate. He anoints the Tabernacle and all its furnishings, and Aaron, with the anointing oil. Aaron's sons are clothed in coats, girdles, and bonnets. A bull is brought for a sin offering; Aaron and his sons lay their hands on it; it is slaughtered; the blood is put on the horns of the altar. Two rams are brought: one for a burnt offering, one for consecration. The blood of the consecration ram is put on the tip of Aaron's right ear, right thumb, and right big toe, and on his sons. The fat and right thigh are waved as a wave offering. Moses tells them to boil the flesh and eat it at the door of the Tent of Meeting, and to remain there for seven days. "And you shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end" (Leviticus 8:33).
Major themes
- Priesthood: The consecration of Aaron and his sons.
- Continual fire: The eternal flame on the altar.
- Holiness: The sacred space and the requirements for serving in it.
- Obedience: "As the Lord commanded Moses" — repeated throughout.
Rashi
Rashi explains that "Tzav" (command) implies urgency and applies to all generations. On the continual fire, Rashi says that even on the Sabbath and festivals, the fire must not go out.
Ramban
Ramban explains that the consecration ceremony mirrors the creation: seven days of preparation, culminating in the priests' entry into service.
Midrashic interpretations
- Vayikra Rabbah 7:1: The continual fire represents the fire of Torah.
- Vayikra Rabbah 10:4: The anointing oil had the fragrance of all the spices in the world.
- Tanhuma, Tzav 1: Moses served as priest for seven days before Aaron's consecration.
Haftarah
The haftarah (Jeremiah 7:21–8:3; 9:22–23) contains God's words: "I spoke not unto your fathers... concerning burnt offerings or sacrifices. But this thing commanded I them, saying, Obey My voice, and I will be your God" (Jeremiah 7:22–23). It connects to the theme that sacrifice without obedience is meaningless.
References
- Leviticus 6:1 – 8:36 (Masoretic Text)
- Rashi, Commentary on the Torah
- Ramban, Commentary on the Torah
- Vayikra Rabbah (Midrash)
- Tanhuma, Tzav
- The JPS Torah Commentary: Leviticus (Baruch A. Levine, 1989)
- Etz Hayim: Torah and Commentary (JPS, 2001)
- Sefaria.org, "Tzav" (parasha)
Additional Commentary and Discussion
Scholars and rabbis have long debated the nuances of this text. The medieval commentators Rashi, Ramban, Ibn Ezra, and Sforno each offer distinct perspectives, ranging from grammatical analysis to theological reflection. Modern academic scholarship adds historical and literary context, comparing the text with ancient Near Eastern parallels.
In contemporary study, this material is explored through the lenses of halakha, aggadah, and Jewish thought. Synagogues and study groups worldwide engage with these texts weekly, finding new relevance in ancient words. The enduring vitality of this parasha lies in its ability to speak to every generation.
For a full Hebrew text and parallel translations, consult Sefaria.org. The JPS Torah Commentary series provides scholarly annotation. Contributions to expand this article are welcome.
Study Questions
- What are the central themes of this passage?
- How do the classical commentators differ in their interpretation?
- What practical lessons can be drawn for contemporary life?
- How does this connect to the broader narrative of the Torah?
These questions are designed to guide individual study and group discussion. Teachers and students are encouraged to add their own.
Further Reading
For deeper exploration, consult the following resources: Sefaria.org for the full Hebrew and English text; the JPS Torah Commentary series for scholarly annotation; Etz Hayim for a Conservative movement perspective; and the ArtScroll Stone Chumash for an Orthodox perspective. The Talmud and Midrash provide extensive rabbinic discussion.
Community study groups (shiurim) and online courses offer additional opportunities to engage with this material. Contributions to expand and improve this article are welcome.
Summary of Key Points
This parasha/holiday presents a rich tapestry of narrative, law, and theology. Its themes continue to resonate in Jewish life today, informing prayer, study, and practice. The text rewards careful reading and sustained engagement.
Whether approached through traditional commentary or modern scholarship, the material here offers enduring wisdom and challenge. Readers are encouraged to return to the source text and explore it in depth.