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Parashat HaShavuaפרשת צוAliyah 7 — שביעי

פרשת צו — שביעי (Aliyah 7)

Parashat Tzav | Leviticus 8:30–8:36 | Aliyah 7 of 7

קלאוד על הפרשה

The final aliyah of Parashat Tzav brings the elaborate inauguration ceremony to its culmination with two decisive acts: the sprinkling of the anointing oil mixed with sacrificial blood upon Aaron and his sons and their garments, and the command to remain sequestered at the entrance of the Tent of Meeting for seven days. These seven verses distill the entire theology of priestly consecration into its essential elements — the sanctification of the body, the discipline of obedience, and the gravity of serving before God.

The sprinkling described in verse 30 is, as Ramban observes, the act that completes the sanctification of the priests. Although Aaron had already been anointed with oil upon his head (8:12) and blood had been placed upon the thumbs and toes of both Aaron and his sons (8:23-24), the Torah reserves the language of full consecration — “and he sanctified Aaron and his garments, and his sons and their garments” — for this final sprinkling alone. Ramban notes that neither the initial anointing nor the daubing of blood on the extremities uses the term “sanctified” (vayekadesh); only here, when the oil and blood are combined and sprinkled together upon both father and sons, does the text declare them holy. The Torat Kohanim likewise states: “From here you learn that the sanctification of Aaron and his sons was completed only with the sprinkling of the blood.” The mingling of oil, representing divine appointment, with blood, representing atonement and covenant, teaches that priestly authority rests on both selection and expiation working in tandem.

Moses then instructs Aaron and his sons to cook the inauguration meat and eat it with the bread from the basket of ordination at the entrance of the Tent of Meeting, and to burn whatever remains. The Or HaChaim emphasizes that this command encompasses both the obligation to eat and the designation of the place where eating must occur — a failure in either respect would invalidate the offering retroactively. This sacred meal is not merely ceremonial. It establishes the principle that priestly consumption of sacrificial portions is itself a form of divine service, a concept that will recur throughout the laws of Kodashim. The command to burn the leftovers reinforces the boundary between the holy and the ordinary: consecrated food that exceeds its appointed time cannot be allowed to linger as common food.

The seven-day seclusion period (shivat yemei hamiluim) commanded in verses 33-35 is arguably the theological heart of this aliyah. Aaron and his sons must remain at the entrance of the Tent of Meeting day and night, “keeping the Lord’s charge — that you may not die.” The Talmud (Yoma 2a-3b) derives from the parallel language in verse 34 that the High Priest must similarly separate from his household for seven days before Yom Kippur, and the priest who prepares the Red Heifer must do the same. Rashi transmits this midrashic reading, noting that “to do” (la’asot) alludes to the Red Heifer procedure and “to atone” (lekhaper) alludes to Yom Kippur. Ibn Ezra grapples with the practical question of whether the priests could leave at all during this week, rejecting the suggestion that they dug a pit within the courtyard and concluding that they were permitted to attend to bodily needs but were otherwise forbidden from occupying themselves with any outside matter. The seven-day period mirrors the seven days of creation and signals that the inauguration of the Tabernacle represents a new act of cosmic ordering, transforming the priesthood from ordinary men into vessels consecrated for God’s service.

The aliyah — and the entire parasha — closes with a single, understated verse: “And Aaron and his sons did all the things that the Lord had commanded through Moses.” Rashi explains that this is “stated to tell their praise — that they did not turn to the right nor to the left.” Ramban, however, detects a subtle but devastating foreshadowing in the Torah’s precise wording. Throughout the preceding chapter, each of Moses’ actions is described with the phrase “as the Lord commanded Moses” (ka’asher tzivah), yet this closing verse uses the slightly different formulation “all the things which the Lord commanded” (et kol hadevarim asher tzivah). Ramban explains that the change in phrasing anticipates the tragic events of chapter 10, when Nadav and Avihu will bring “strange fire which He had not commanded them.” Aaron and his sons indeed performed everything God commanded — but they also added to it. The verse thus stands simultaneously as praise for their obedience during the inauguration and as an ominous signal that perfect adherence to divine command, without addition or subtraction, is the narrow path upon which priestly life depends.

Leviticus 8:30–8:36 · ויקרא ח:ל–ח:לו

פסוק ח:ל · 8:30

Hebrew:

וַיִּקַּ֨ח מֹשֶׁ֜ה מִשֶּׁ֣מֶן הַמִּשְׁחָ֗ה וּמִן־הַדָּם֮ אֲשֶׁ֣ר עַל־הַמִּזְבֵּ֒חַ֒ וַיַּ֤ז עַֽל־אַהֲרֹן֙ עַל־בְּגָדָ֔יו וְעַל־בָּנָ֛יו וְעַל־בִּגְדֵ֥י בָנָ֖יו אִתּ֑וֹ וַיְקַדֵּ֤שׁ אֶֽת־אַהֲרֹן֙ אֶת־בְּגָדָ֔יו וְאֶת־בָּנָ֛יו וְאֶת־בִּגְדֵ֥י בָנָ֖יו אִתּֽוֹ׃

English:

And Moses took some of the anointing oil and some of the blood that was on the altar and sprinkled it upon Aaron and upon his vestments, and also upon his sons and upon their vestments. Thus he consecrated Aaron and his vestments, and also his sons and their vestments.

פסוק ח:לא · 8:31

Hebrew:

וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶל־אַהֲרֹ֣ן וְאֶל־בָּנָ֗יו בַּשְּׁל֣וּ אֶת־הַבָּשָׂר֮ פֶּ֣תַח אֹ֣הֶל מוֹעֵד֒ וְשָׁם֙ תֹּאכְל֣וּ אֹת֔וֹ וְאֶ֨ת־הַלֶּ֔חֶם אֲשֶׁ֖ר בְּסַ֣ל הַמִּלֻּאִ֑ים כַּאֲשֶׁ֤ר צִוֵּ֙יתִי֙ לֵאמֹ֔ר אַהֲרֹ֥ן וּבָנָ֖יו יֹאכְלֻֽהוּ׃

English:

Moses said to Aaron and his sons: Boil the flesh at the entrance of the Tent of Meeting and eat it there with the bread that is in the basket of ordination—as I commanded:*I commanded Or, vocalizing ṣuwwethi, “I have been commanded”; cf. below, v. 35 and 10.13. Aaron and his sons shall eat it;

Moses instructs Aaron and his sons to cook the flesh of the inauguration offering at the entrance of the Tent of Meeting and to eat it there together with the bread from the basket of ordination. Ibn Ezra notes that the priests themselves were required to do the cooking, while the Or HaChaim stresses that both the act of eating and the designated location are essential to the validity of the offering.
אבן עזראIbn Ezra
בשלו את הבשר. הם בעצמם כי ובשלת את בשרו בצווי:
BOIL THE FLESH. Aaron and his sons themselves were to boil the flesh, for and seethe its flesh (Ex. 29:31) is by command.50And seethe its flesh means command that its flesh be seethed.
אור החייםOr HaChaim
כאשר צויתי. פירוש על האכילה צוה כבר שיאכלוה ועתה הוא מצוה על המקום, הא למדת מצוה על האכילה, ומצוה על המקום ואם ירצה שלא לאכול הרי זה בטל המצוה, ואם ירצה לאכול חוץ מהמקום הרי זה בטל המצוה. ואומרו לאמר פירוש לא שצוה מעצמו אלא ממה שנאמר לו מפי השכינה: חסלת פרשת צו
כאשר ציויתי, "as I commanded, etc." Moses referred to the site where the meat was to be consumed, seeing he had already commanded the priests to consume the meat. If a priest would be unwilling to eat these parts of the offering this would invalidate it (retroactively). If he wanted to eat it in a place other than the one designated he would also invalidate it. The Torah added the word לאמור to indicate that Moses did not initiate this halachah but that he had received specific instructions concerning this from G'd.

פסוק ח:לב · 8:32

Hebrew:

וְהַנּוֹתָ֥ר בַּבָּשָׂ֖ר וּבַלָּ֑חֶם בָּאֵ֖שׁ תִּשְׂרֹֽפוּ׃

English:

and what is left over of the flesh and the bread you shall consume in fire.

Any meat or bread remaining from the inauguration offering must be burned in fire. Ibn Ezra clarifies that the deadline for eating was the following morning, as stated explicitly in Exodus 29:34, after which the leftovers were to be destroyed rather than consumed.
אבן עזראIbn Ezra
והנותר בבשר ובלחם. עד בקר כי כן כתוב:
AND THAT WHICH REMAINETH OF THE FLESH AND OF THE BREAD. Until the morning,51Shall be burned. for Scripture so states.52In Ex. 29:34.

פסוק ח:לג · 8:33

Hebrew:

וּמִפֶּ֩תַח֩ אֹ֨הֶל מוֹעֵ֜ד לֹ֤א תֵֽצְאוּ֙ שִׁבְעַ֣ת יָמִ֔ים עַ֚ד י֣וֹם מְלֹ֔את יְמֵ֖י מִלֻּאֵיכֶ֑ם כִּ֚י שִׁבְעַ֣ת יָמִ֔ים יְמַלֵּ֖א אֶת־יֶדְכֶֽם׃

English:

You shall not go outside the entrance of the Tent of Meeting for seven days, until the day that your period of ordination is completed. For your ordination will require seven days.

Aaron and his sons are commanded not to leave the entrance of the Tent of Meeting for seven days, until their period of ordination is complete. Ibn Ezra discusses whether the prohibition was absolute or permitted brief departures for bodily needs, concluding that the intent was to prevent them from occupying themselves with any outside matter during the consecration period.
אבן עזראIbn Ezra
ימלא את ידכם. תחסר מלת קץ כאילו אמר כי קץ שבעת ימים או זמן. יש אומרים לא תצאו שבעת ימים ובלילה היו יוצאים לצרכם והנכון בעיני שיצאו בשעת הצורך ביום ובלילה וחכם גדול אמר כי חפרו מקום בחצר אהל מועד וזהו רחוק והכתוב אמר ויבכו בני ישראל את משה שלשים יום כאילו אין שם רגע שלא היו בוכים רק הכתוב דבר שישבו פתח אהל מועד יום ולילה והטעם שלא יתעסקו בדבר ולא ילכו אל מקום אחר וכן ומן המקדש לא יצא כאשר אפרש:
HE SHALL CONSECRATE YOU. The word ketz (end) was omitted.53From the last clause in our verse. The latter reads, ki shivat yamim yemalle et yodkham (for he shall consecrate you seven days). The verse may be taken to read, for seven days shall consecrate you. Hence I.E.'s interpretation (Meijler). Our verse should be read as if written, at the end of seven days.54In other words, ki shivat yamim yemalle et yedkhem means at the end of seven days you will be consecrated. On the other hand, its meaning might be, for a period of seven days.55According to this interpretation the word zeman has been omitted from the last clause in our verse. In this case our verse reads, for you shall be consecrated for a period of seven days. Some say that And ye shall not go out…seven days56From the door of the tent of meeting. indicates that they went out at night57For Scripture speaks only of days. for their needs.58To take care of their natural needs. However, I believe that they went out during the day and night for their needs.59For the Torah would not command them to postpone taking care of their natural needs (Weiser). A great scholar60I.E. does not identify the scholar. said that they dug a pit61And relieved themselves in it. in the courtyard of the tent of meeting.62They thus had no reason to leave the sanctuary to relieve themselves. However, this is farfetched.63For they would not relieve themselves in the courtyard of the sanctuary. Scripture states, And the children of Israel wept for Moses…thirty days (Deut. 34:8), as if there was no moment that they did not weep.64In other words, Deut. 34:8 is hyperbolical, for they obviously did not weep every moment of the thirty days. Scripture clearly states that they shall sit at the door of the tent of meeting day and night (v. 35). Its meaning is that they shall not occupy themselves with any matter and they should not go to another place.65However, they may leave to take care of their bodily functions. Similarly neither shall he go out of the sanctuary (Lev. 21:12), as I will explain.66I.E. there notes that the high priest may leave the sanctuary for the purpose of observing a precept.

פסוק ח:לד · 8:34

Hebrew:

כַּאֲשֶׁ֥ר עָשָׂ֖ה בַּיּ֣וֹם הַזֶּ֑ה צִוָּ֧ה יְהֹוָ֛ה לַעֲשֹׂ֖ת לְכַפֵּ֥ר עֲלֵיכֶֽם׃

English:

Everything done today, יהוה has commanded to be done [seven days], to make expiation for you.

Moses tells the priests that everything performed on this first day has been commanded by God to be repeated throughout the seven days of ordination, for the purpose of making expiation. Rashi transmits the rabbinic teaching that this verse also alludes to the seven-day separation required before Yom Kippur and before the preparation of the Red Heifer.
רש״יRashi
צוה ה' לעשת. כָּל שִׁבְעַת הַיָּמִים; וְרַבּוֹתֵינוּ דָרְשׁוּ, לעשת — זֶה מַעֲשֵׂה פָרָה, לכפר — זֶה מַעֲשֵׂה יוֹם הַכִּפּוּרִים, וּלְלַמֵּד שֶׁכֹּהֵן גָּדוֹל טָעוּן פְּרִישָׁה קֹדֶם יוֹם הַכִּפּוּרִים שִׁבְעַת יָמִים, וְכֵן הַכֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה (ספרא):
צוה ה' לעשת [AS HE HATH DONE THIS DAY, SO] THE LORD HATH COMMANDED TO DO all the seven days). But our Rabbis explained as follows: לעשת, "so hath the Lord commanded to do" — this refers to the "Red Heifer" (Numbers ch. XIX.); and לכפר, "to perform a cleansing ceremony" — this refers to Yom-Kippur. And thus these words, they say, are intended to intimate that the High Priest requires separating from his family during seven days before Yom-Kippur, and similarly the priest who burns the Red Heifer (Sifra, Tzav, Mechilta d'Miluim 1 37; Yoma 2a; Yoma 3b).
אבן עזראIbn Ezra
כאשר עשה ביום הזה. פירוש וכאשר עשה ביום הזה משה כן צוה ה׳‎ לעשות שבעת ימי המלואים והיה ראוי להיות כאשר עשיתי אלא כי כן דרך לשון הקדש כמו והי׳‎ יחזקאל לכם ואת יפתח ואת שמואל והעד שפירוש צוה ה׳‎ לעשות כן ועשית לאהרן ולבניו ככה ככל אשר צויתי אותכם שבעת ימים ועוד ופר חטאת תעשה ליום כמו שנים ליום עולה תמיד וכתיב שם וחטאת על המזבח ומשחת אותו בכל יום עד סוף המלואים ועוד שבעת ימים תכפר על המזבח ולא הזכיר את שני האילים כי אחז דרך קצרה ודעת רבים כי פר חטאת לבדו יעשה בכל יום ולפי דעתי שטעם להזכיר הפר בעבור שינתן מדם איל העולה על אהרן ובניו והאיל השני יאכל בשרו רק פר חטאת הוא לכפר על המזבח וכן כתוב על הכפורים וטעמו בעבור כפורים:
AS HATH BEEN DONE THIS DAY.67Literally, as he did this day. This means, as Moses did on this day, so God commanded to be done during the seven days of consecration. Scripture should have read, as I68Moses. did.69Rather than as he (Moses) did. However, such is the style of the holy tongue.70Biblical characters occasionally refer to themselves in the third person. Compare, Thus shall Ezekiel he unto you71Ezekiel refers to himself in the third person. (Ezek. 24:24); and Jephthah, and Samuel72Samuel refers to himself in the third person. (I Sam. 12:11). The fact that Scripture states, So the Lord hath commanded to do (v. 34); And thus shall you do unto Aaron, and to his sons, according to all that I have commanded thee; seven days (Ex. 29:35)73The complete verse reads: So the Lord hath commanded to do; And thus shall you do unto Aaron, and to his sons, according to all that I have commanded thee; seven days shalt thou consecrate them. is proof of this.74That "As he did this day" refers to Moses, for the verse states seven days shalt thou (Moses) consecrate them. Furthermore, Scripture states, And every day75Hebrew, la-yom (literally, to the day). shalt thou76Moses. offer the bullock of sin-offering (Ex. 29:36).77This is additional proof that Moses himself performed the consecration ritual during the seven days of consecration. The latter is similar to two day by day,78Hebrew, la-yom. for a continual burnt-offering79The phrase a continual burnt-offering indicates that the word la-yom, which precedes it, means daily. Thus the term la-yom in Ex. 29:36 is to be rendered every day.(Num. 28:3).80In other words the meaning of la-yom in Ex. 29:35 is daily. We thus see that Moses offered the bullock of sin offering during the seven days of consecration. Scripture there writes, and thou81Moses. shalt do the purification82Hebrew, ve-chitteta, i.e. you will offer the sin-offering. upon the altar…and thou shalt anoint it (Ibid.) every day until the end of the days of consecration.83For the first part of the verse states, And every day shalt thou offer the bullock of sin-offering. Furthermore, Scripture states, Seven days thou84Moses. shalt make atonement for the altar (Ex. 29:37).85That is, purification for the altar to consecrate it. It does not mention86In Ex. 29:36. Ex. 29:36 states, and every day shalt thou offer the bullock of sin-offering. It omits the two rams. Hence it appears that Moses did not perform the entire consecration service. the two rams87One of which served as a sin offering and one as a "ram of consecration." See Ex: 29:1, 15-34; Lev. 8:2, 18-29. because Scripture employed an abridged style.88Actually, Moses offered these rams during the seven days of consecration. Many are of the opinion that Moses was to offer a bullock of sin offering alone every day.89For Scripture states, And every day shalt thou offer the bullock of sin-offering (Ex. 29:36). It does not mention the rams. This is the opinion of the Karaite Yefet (Krinsky). I believe that the reason Scripture mentions the bullock90Only in Ex. 29:36. is that the blood of the burnt offering ram was to be placed on Aaron and his sons,91This comment presents a problem. It was the blood of the second ram, the ram of consecration, that was placed on Aaron and his sons. See Ex. 29:1921; Lev. 8:22,23. It is possible that I.E. erred, for I.E. wrote many of his comments without a text of Scripture before him and he didn't always edit his works. On the other hand, it is possible that I.E. was of the opinion that the blood of both rams was placed on Aaron and his sons even though Scripture only mentions it with regard to the second ram. Weiser suggests that our reading is due to an error by a copyist. Rabbi Shemu'el Tzartza believes that "I believe, etc." is a gloss that found its way into I.E.'s commentary. and the second ram's flesh was to be eaten.92Ex. 29:32. However, the sin offering bullock was to consecrate the altar.93The two rams are not mentioned in Ex. 29:36 because the latter speaks only of consecrating the altar. Scripture clearly states, al hakippurim (beside the other offerings of atonement) (Ex. 29:36), the meaning of which is, for atonement.94I.E.'s point is that the bullock was offered on the altar to atone, i.e., to purify the altar in order to consecrate it, while the rams were part of the consecration ritual of Aaron and his sons. Hence Scripture did not speak of them in the verse which spoke of atoning on the altar.

פסוק ח:לה · 8:35

Hebrew:

וּפֶ֩תַח֩ אֹ֨הֶל מוֹעֵ֜ד תֵּשְׁב֨וּ יוֹמָ֤ם וָלַ֙יְלָה֙ שִׁבְעַ֣ת יָמִ֔ים וּשְׁמַרְתֶּ֛ם אֶת־מִשְׁמֶ֥רֶת יְהֹוָ֖ה וְלֹ֣א תָמ֑וּתוּ כִּי־כֵ֖ן צֻוֵּֽיתִי׃

English:

You shall remain at the entrance of the Tent of Meeting day and night for seven days, keeping יהוה’s charge—that you may not die—for so I have been commanded.

The command to remain at the Tent of Meeting is restated with the added severity that abandoning their post would result in death. Rashi infers from the warning that failure to observe the seven-day seclusion carries the death penalty. Ibn Ezra explains that this verse repeats the instruction from verse 33 specifically to attach the mortal consequence.
רש״יRashi
ולא תמותו. הָא אִם לֹא תַעֲשׂוּ כֵן הֲרֵי אַתֶּם חַיָּבִים מִיתָה:
ולא תמותו [THEREFORE SHALL YE ABIDE AT THE ENTRANCE OF THE APPOINTED TENT DAY AND NIGHT. SEVEN DAYS] … THAT YE DIE NOT — Consequently if you will not do thus, you become liable to the death penalty.
אבן עזראIbn Ezra
ופתח אהל מועד תשבו. להזכיר ולא תמותו: צויתי. פועל שלא נקרא שם פועלו ויש אומרים כי כן צויתי אותכ׳‎ ואם לא פירש שם לשבת פתח אהל מועד:
AND AT THE DOOR OF THE TENT OF MEETING SHALL YE ABIDE. This is stated once again95In our verse after having been stated in verse 33. in order to add, that ye die not. I AM COMMANDED. Tzuvveti (I am commanded) is a pu'al. Some say that the meaning of for so I am commanded is identical to according to all that I have commanded thee96In other words, according to all that I have commanded thee refers to the law of abiding at the door of the tent of meeting during the seven days of consecration. (Ex. 29:35), even though Scripture does not state there that they are to abide at the front of the tent of meeting.97During the seven days of consecration.
ספורנוSforno
יומם ולילה. כי היריעות לא התפרקו כמבואר למעלה:
יומם ולילה, for the curtains (carpets) were never dismantled, as we explained in Exodus 40,18.

פסוק ח:לו · 8:36

Hebrew:

וַיַּ֥עַשׂ אַהֲרֹ֖ן וּבָנָ֑יו אֵ֚ת כׇּל־הַדְּבָרִ֔ים אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה בְּיַד־מֹשֶֽׁה׃ {ס}        

English:

And Aaron and his sons did all the things that יהוה had commanded through Moses.

The parasha concludes with the affirmation that Aaron and his sons carried out every detail of what God had commanded through Moses. Rashi explains that this verse is stated in their praise, indicating they did not deviate to the right or the left. The formulation closes the inauguration narrative on a note of complete faithfulness to divine instruction.
רש״יRashi
ויעש אהרן ובניו. לְהַגִּיד שִׁבְחָן, שֶׁלֹא הִטּוּ יָמִין וּשְֹמֹאל:
ויעש אהרן ובניו SO AARON AND HIS SONS DID [ALL THE THINGS] — This is stated to tell their praise — that they did not turn to the right nor to the left (cf. Sifra, Tzav, Mechilta d'Miluim 1 38).

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