A Law for Israel - Parshat Tzav, Monday

Torah

(7) 'This is the law of the meal offering:' The sons of Aaron shall offer it before Hashem, at the altar. And this is the Torah of the meal offering, the sons of Aaron shall bring it before Hashem at the front of the altar;
(8) He shall take from it a handful of fine flour of the meal offering, and from its oil, and all the frankincense which is on the meal offering, and he shall burn it on the altar as a pleasing aroma, its memorial portion to Hashem. He shall take a handful from its fine flour and its oil, and all the frankincense on the meal offering, and offer it on the altar to be accepted as a fragrance before Hashem;
(9) The remainder of it shall Aaron and his sons eat; it shall be eaten as unleavened bread in a holy place; they shall eat it in the courtyard of the tabernacle of meeting. The rest of it Aaron and his sons shall eat; it shall be eaten unleavened in a holy place, in the courtyard of the Tent of Meeting they shall eat it;
(10) It shall not be baked with leaven; I have given it as their portion of My offerings by fire; it is most holy, like the sin offering and like the trespass offering. It shall not be baked leavened; I have given it as their portion from My offerings, it is most holy, like the sin offering and the guilt offering.

Prophets Jeremiah Chapter 7

(27) You shall speak all these words to them, but they will not listen to you; you shall call to them, but they will not answer you. You shall speak all these words to them, but they will not listen; you shall call them, but they will not answer you.
(28) You shall say to them: This is the nation that does not listen to the voice of Hashem their God and does not receive instruction; truth has perished and has been cut off from their mouth. You shall say to them, This is the nation that does not listen to the voice of Hashem their God nor accept correction; truth has perished and is cut off from their mouth.
(29) Cut off your hair and throw it away, and take up a lamentation on the high places; for Hashem has rejected and forsaken the generation of His wrath. Cut off your consecrated hair and throw it away, and lift up a wail on the heights, for Hashem has rejected and abandoned the generation of His wrath.
(30) For the children of Judah have done evil in My sight, says Hashem; they have set their abominations in the house which is called by My name, to defile it. For the children of Judah have done evil in My eyes, declares Hashem; they have set their detestable things in the house that is called by My name, to defile it.

Writings Proverbs Chapter 22

(16) One who oppresses the poor to increase his wealth and one who gives to the rich both come to poverty. He who exploits the needy to make himself rich and one who gives to the wealthy, both come to poverty.
(17) Incline your ear and hear the words of the wise, and apply your heart to my knowledge; Listen closely and hear the words of the wise, apply your heart to my knowledge;
(18) For it is pleasant if you keep them within you; let them all be fixed upon your lips. For it is delightful to keep them within you, let them be all firmly on your lips;
(19) So that your trust may be in Hashem, I have instructed you today, yes, even you. That your trust may be in Hashem, I have made this known to you today, indeed to you.

Mishna Eruvin Chapter 1

a. A courtyard archway which is over twenty cubits high should be lowered. Rabbi Yehuda says it need not be lowered; and if it is wider than ten cubits, it should be reduced; but if it has the form of a gateway, even if it is more than ten cubits wide one need not reduce it:

Bartenura  (a) An alleyway. If it is not wider than sixteen cubits, despite being open on both ends to a public domain, or if it is wider than sixteen cubits, but closed off at one end, it is permissible to carry inside it according to Torah law without any further correction, but the Rabbis forbade it lest one carry in a full-fledged public domain. It is allowed by installing a side post or a crossbeam as a marker. If the crossbeam is more than twenty cubits high, it must be lowered. Even if it has a decorative image on the crossbeam, it still requires lowering, for the eye does not perceive anything above twenty cubits.
 Rabbi Yehuda says it need not be lowered. Since for Rabbi Yehuda, a crossbeam functions not as a recognition sign but as a symbolic partition, and we say the edge of the roof descends and completes the partition, whether within twenty cubits or above them, it need not be lowered. However, the law does not follow Rabbi Yehuda. And if it is wider than ten cubits, it should be reduced. If wider than ten cubits, it is no longer considered an entrance but a breach, and we require an entrance; therefore, the width of its entrance must be reduced and set at ten or less. If it has the form of a doorway. Wherever the Sages mention the term 'form of a door', it consists of a post on one side, a post on the other, both at least ten tefachim high or more, and a beam atop which need not touch the posts, nor does it need to be more than three tefachim above it. Every cubit mentioned in this Mishna, and throughout Eruvin, Sukkah, and Kilayim, is a cubit with six handbreadths, each handbreadth made of four fingers: sometimes it is necessary to measure with a 'tight' handbreadth where the fingers are pressed closely together, and sometimes with an 'expanded' handbreadth where space is allowed between them, and so is known as a loose handbreadth. How is this, when measuring with a 'tight' handbreadth for stringency, such as an alleyway that is higher than twenty cubits that requires lowering, and sukkah that is higher than twenty cubits is invalid, we measure with a tight handbreadth for stringency. And when the measurement with a 'loose' handbreadth is for stringency, such as an alleyway no less than ten tefachim tall, or a sukkah no less than ten tefachim high, we measure with a loose handbreadth. And so always.

b. Preparing an alley, Beit Shamai says a side post and a crossbeam, but Beit Hillel says either a side post or a crossbeam. Rabbi Eliezer says two side posts. In the name of Rabbi Yishmael, a student said before Rabbi Akiva, there is no dispute between Beit Shammai and Beit Hillel about an alley that is less than four cubits wide; it may be permitted with either a side post or a crossbeam. The dispute concerns a width from four cubits up to ten, where Beit Shammai says both a side post and a crossbeam are required, and Beit Hillel says either a side post or a crossbeam. Rabbi Akiva stated, in both these cases, they dispute:

Bartenura  (b) Preparing an alley. The preparation of an alley to carry within via a joining of alleys. Beit Shammai says a side post and a crossbeam. Both are necessary because they hold that complete partitions are required from Torah law, and the Halacha of Moses from Sinai came and established a fourth wall with a side post and a crossbeam: whereas Beit Hillel says either a side post or a crossbeam. Since Torah law requires three complete partitions and the Halacha of Moses from Sinai adds the fourth with either a side post or a crossbeam as a partition marker. The alley here discussed is one closed on its three sides, with the fourth side open to the public domain, and longer than it is wide because if its width equals its length, it is considered a courtyard breached open to the public domain and requires a significant post or two small post markers, and likewise for a courtyard opened to public domain longer than its width, treated like an alley with the correction of either a sidepost or crossbeam. An alley approved with a side post is regarded as having four partitions and if one throws from the public domain into it, they are culpable: whereas if approved with a crossbeam, though it is permitted to carry inside based on a joint, it isn't considered a full-fledged private domain, and if one throws from the public realm into this alley, they are not culpable; for we hold a crossbeam as a marker and side post as a partition. Rabbi Eliezer says two side posts. He follows Beit Shammai, which needs two side posts, but the Law does not support Rabbi Eliezer. A certain disciple. The student was Rabbi Meir. Less than four cubits wide. The width of the entrance:

c. The beam they spoke of is wide enough to hold a tile; the tile is half a brick, and three handbreadths wide; it suffices if the beam is one handbreadth wide, enough to hold a tile across its width:

Bartenura  (c) Wide enough to hold a tile. A capability to bear a stable building load. The tile is half a brick three handbreadths wide. Therefore the tile measures a handbreadth and a half across. A handbreadth wide. As mentioned, with a one handbreadth-wide beam, the half handbreadth gap remaining can be covered with mortar, a thumb width on each side, to let it hold a tile. Thus explained in the Gemara:

d. Wide enough to hold a tile and strong enough to hold a tile. Rabbi Yehuda said even if it is wide but not strong enough:

Bartenura  (d) Strong enough to hold a tile. The beam is fortified to bear the tile's weight; such is the law:

e. If it is of straw or reeds, regard it as metal. If bent, regard it as straight. If round, regard it as square. Anything with a three-tefach circumference has a width of a tefach:

Bartenura  (e) Was of straw or reeds etc. Rabbi Yehuda stated it and the law does not follow him: Bent. Cannot support a tile, and similarly, round cannot hold a tile. If its circumference is that which creates a round section, requiring a cord of three handbreadths to encompass it, it indicates it is a handbreadth wide if split. Thus explained: the sea Solomon made ten handbreadths in diameter and a thirty-handbreadth line encircled it. Clearly, for each handbredth diameter round has thirty handbredth circumference:

f. The side-posts they spoke of must be ten handbreadths high and as wide and thick as anything. Rabbi Yose says three handbreadths wide:

Bartenura  (f) The side posts mentioned. The side posts on which Rabbi Eliezer and the sages debated; the measurements are: Ten handbreadths high. Like the height of the alley not less than ten handbreadths, and even if the alley is very high, it suffices that the side post is ten handbreadths high: Rabbi Yose says three wide. He requires a substantial element of a partition, but the Law does not follow Rabbi Yose:

g. In all materials, they can make side posts, even something that is alive. And Rabbi Yose forbids. And it takes impurity as a covering, Rabbi Meir purifies it. And one writes a woman's divorce on it, Rabbi Yose the Galilean invalidates:

Bartenura  (g) Rabbi Yose forbids. We fear it might die, and it will not be ten handbreadths high, and they will not pay attention nor rely on it. Takes impurity as a covering. If made into a covering for a grave, it becomes impure forever to people and vessels touching it, as a tent of the dead, even if moved away, they derive from 'and whomever touches the face of the field' implying coverage of the grave: and Rabbi Meir purifies. Rabbi Meir's reasoning is that any partition made of something living is invalid; the law does not follow: Rabbi Yose the Galilean invalidates. It writes: 'and writes for her a book', like a book without living spirit must be This is written and it requires words not with spirit. But the Rabbis interpret 'and wrote for her a book' to recount words it has come, required is it being words. Hence if he wrote it on a cow's horn and gave her the cow, valid since there was no need to cut after writing. But if he did not give her the cow only the horn, then the need for cutting means she cannot divorce by it. Protrusions cannot be greater than standing. Neither if they are small gaps less than ten, if the breach is greater than the standing, is it a permissible enclosure, and even opposite standing is forbidden. Every breach like ten cubits, permissible. Provided the standing is more, alternatively breach alike standing is a partition and even opposite breach permissible. More than this is forbidden. Even one breach more than ten forbids the entire enclosure, even if standing is more, nobody makes an entrance wider than ten it is a breach if it has no doorway form. But if it has a doorway form, even over ten is called an entrance:

h. A caravan camped in a valley and enclosed with animal gear, one may transfer within it as long as the fence is ten handbreadths high and the breaches are not more than the standing; any breach like ten cubits, permissible, for it is like a portal. More than that is forbidden: i. You can enclose three wires, one atop the other, with no more than three handbreadths between each wire. The size of the wires and their thickness, more than a handbreadth, so that all are ten handbreadths:

Bartenura  (i) Enclose with wires. It refers to the caravan that camped in a valley: This one above the other. Supported on stakes around with less than three from the ground to the lower; appearing as if wholly grounded since less than three is considered attached, and from the lower to the middle more under three, visible is standing six handbreadths minus two fractions in the two airs; and from the middle to the top less under three, it stands nine handbreadths minus three fractions over the entire air: Measurement more than a handbreadth. Three fractions required to fill the top ten handbreadths:

j. Surrounded with reed columns, provided there are no more than three handbreadths between each column. In the caravan enclose, Rabbi Judah says; sages stipulate not in caravan enclosure but in occurrence. Any partition not both warp and woof is not a barrier, words of R. Yose bar Rabbi Judah. Sages say either of two things. Four things exempt in camp, bringing firewood from anywhere, occasions exemption from hand washing and d'mai and combining:

Bartenura  (j) Surrounded by reeds. Planted and fixed, thus as a woven partition. However, those of ropes serve as a woof partition: In the caravan discussed. The sages made accommodation to them, requiring only either woven such as reeds or woof such as ropes. But not lightened for a single person other than having woof and warf weave. And three people or more are like a caravan: each who dwelled for Sabbath or festival needn't worry more than a house satim, a hundred cubits long by fifty wide, as wide as the courtyard, covered under a shed of less based on one with a warp and woof that cannot be recognizably sawed. Whoever allows twice weaving seen allowing once without its accompanying. Four things exempt in camp. Going to war and even for an optional war. Bring wood. And not worry about stealing even if their owner chopped and gathered them. Exempt from washing hands. For the meal but washing afterward obliges since it was about the danger of radish toxins that blind glaucoma robbed after a meal gives concern, danger is greater than the prohibition. From d'mai. No need to tithe questionable produce like if buying from a people of the land. And combining. No need to combine multi-home courts in encampment enclosed with reed columns. But boundary extending, requires combination:

Gemara Eruvin Page 17a

Our Rabbis taught: A military camp that goes out for optional war, may plunder dry trees. Rabbi Judah ben Tema said, they may also encamp anywhere, and where they are killed, they are buried. For taking dry trees, this was Joshua's ordinance, for Mar said Joshua made ten conditions, allowing grazing in forests and gathering wood from fields. The context speaks of thorny and fig trees, but here of other trees, possibly either attached or detached with the latter being dry.

Rashi For optional war. The default is optional war from after Joshua's conquest: Dry trees. Unlike green: Ten ordinances. In Bava Kama's Chapter Many: To graze in forests. Anyone can lead livestock to graze in another's forest without the forest owner objecting, not for cutting: Detached. Even detached by owners for fuel are permissible for the camp. A lost the commandment earns its place. One of ten ordinances Joshua made: Had gravediggers. Has heirs: Path An established road: Moves it. If find implies it earns, how does one move it from there: Lying across a border. Lying across a breadth road border to border, permission to move is for priests and ritually clean workmen not to tent over it, moved to wherever choose: Salt of Sodom contained. Thus after all eating, eat salt and due to salt handled, instituted water afterward: Measuring salt, what. Measured salt needs washing hands or not:

Zohar Tzav Page 31a

(Rabbi Yose opened and said) Regarding this it is written 'And of Zion it shall be said: This man and that man was born in her, one for judgment and one for mercy. When they couple together, then it is called Zion, and Zion and Jerusalem are known and found, and this relies on that. Rabbi Yose opened and said 'You shall be holy and be holy'. One who sanctifies himself below, they sanctify him from above; but one who defiles himself below, they defile him from above. Question: they sanctify him from above, makes sense, but where from do they defile? If you say from above, is there defilement above? Rabbi Hiyya said this is what we learned: by a person's deeds below arouses deeds above. If the deed below is in holiness, it arouses holiness above and it comes and dwells upon him and sanctifies him. But if he defiles himself below, it arouses an unclean spirit above and comes and dwells on him and he is defiled, because the matter relies on the deed. For there is no good or evil, holiness or defilement that does not have a source and root above, and a deed below arouses a deed above. What depends on the deed, arouses above and makes an act; what depends on words, the word determines what arouses above.

Zohar Translation
Rabbi Yose opened and said, It is written, 'And of Zion it shall be said: This man was born there, one for judgment and one for mercy. When they join together in one union, it's called Zion, and Zion and Jerusalem are known and found, and one depends on the other. Rabbi Yose opened and stated, 'And you shall sanctify yourselves and be holy,' as whoever sanctifies themselves below, they sanctify from above, and whoever defiles themselves, they defile from above. Thus sanctification from above has Hashem's holiness dwell upon him. But defiling, from where? And initially, from above, hence in our teachings: with an action below, an act arouses above. If the action below holds holiness, it arouses holiness above and comes to dwell upon and sanctify them. But if defiling below arouses defilement above, which comes and dwells upon. Because deeds are decisive, as in all holiness and defilement, origins are here and initiated by acts here below. If reliant on action is repeated above, words stimulate what arouses above. So listen, 'let not your feet stumble in any argument' as words heighten how acts aroused above. Exodus herein indicates what matters may arouse.

Laws
Rambam Laws of Sacrifices Chapter 1

1. All offerings are called sacrifices. All burnt offerings, sin offerings, guilt offerings, and the two sheep peace offerings of Shavuot are called the holiest offerings, but individual peace offerings, firstborn, tithe, and Passover are called lesser sacred offerings: 2. The portions burned on the altar from the sin offerings consumed and from guilt and peace offerings are called fats. These are the fats of an ox or goat: the fat covering the innards, the fat on the stomach, the two kidneys, the fat on them, the fat on the loins, and the lobe of the liver removed a small part of the liver along with the lobe. If the offering was from sheep, he will add the whole tail, from the backbone to the place of the kidneys for it is written 'opposite the thighs shall he remove'. All fats are burned on the external altar:

3. If the animal was pregnant, even if its months were completed and even if a living fetus was found, its fat does not join its mother’s. Only the mother’s fat; the fetus [if viable] is like one of her limbs:

Ethics
From Gates of Holiness, Part 2 Section 6

Fat and blood are known to incur excision, and they defile the soul. Using sacred names, our sages said, whoever uses sacred symbols suffers removal from this world, either he or his children die or he and his children become poor. The one who despises a scholar and the informer is among those who have no share in the World to Come nor resurrection, intentional emissions more severe than murder that spills others' blood. In the book of Zohar, each transgressor can repent except this one, even minors escape no penalty, Er and Onan minors by all counts died by Heaven's hand, still after them, no command or before them either except seven commands: