Okay, so let’s do Torah on the Tee today for the portion of Tzav. Now, you realize I follow the order of the Rebbe’s sichos that everybody is learning now. They have a special sicha every week that everybody learns, and most weeks it’s two sichos. This week it’s only one sicha. So you would think there’s less to study today, but this particular sicha—sicha means a talk, it’s actually literally a talk by the Rebbe—is only one for this week, the way the schedule works out. It’s unusual, but it is also a very detailed, complicated analysis, and it’s not the time and place for that. So I try to take out maybe one point from this sicha to give over today.
Generally, as you know, we are studying now the book of Vayikra, and this is the second portion in the book of Vayikra, Parshas Tzav. The book of Vayikra is also called the Book of Korbanos. Korbanos means offerings that you bring to Hashem. The Alter Rebbe makes a note in the very beginning that when you bring a korban, you should not look at it as taking something external, like an animal, and offering it to Hashem, but rather you have to bring yourself. The pasuk implies that a person who wants to bring an offering must bring themselves. According to the Ramban, everything that happens to the animal should be viewed as if it is happening to oneself.
Just as we find with Yitzchak at the Akeidah, where the ram was brought in his place, so too the korban represents the person. When the korban is burned and rises upward, spiritually it represents a person elevating themselves to Hashem. In simple terms, a person is often immersed in physical pursuits—money, honor, success—but these do not bring lasting fulfillment. The idea of a korban is to rise above that and connect to Hashem.
In this week’s parsha, we learn about a korban brought by the Kohen Gadol and the Kohanim. The Kohen Gadol, also called the Kohen HaMashiach because he was anointed, brought a daily offering—a tenth of an ephah of flour, half in the morning and half in the evening.
This corresponds to the daily korbanos brought in the Beis HaMikdash, one in the morning and one in the afternoon, which is why we have Shacharis and Mincha. Some explain that the Kohen Gadol brought this as a representative of the people; others say it was a personal offering reflecting humility, since it was a simple offering rather than something extravagant.
In contrast, a regular Kohen only brought this offering on the day he was inaugurated into service. This offering is called the Minchas Chavittin.
What does this mean for us? We are not Kohanim, and certainly not Kohen Gadol. Yet the Rambam explains that the concept of a Kohen applies to anyone who dedicates themselves to serving Hashem. Before Matan Torah, it says “Mamleches Kohanim”—we are all like Kohanim.
The pasuk says “on the day he was anointed” and also “constantly.” The Rebbe explains that this teaches a powerful lesson. A person can feel inspired, uplifted, as if anointed. This can happen through learning, through an experience, or through events that shake a person. But often, that inspiration fades.
The lesson is that inspiration must become constant. The feeling of connection to Hashem should not remain a one-time moment but should be sustained daily.
This is connected to the mitzvah of remembering Amalek. The Torah commands us to remember constantly. After a major event, people feel awakened and united, but over time, that feeling fades.
Amalek represents the force that cools off enthusiasm. The Midrash gives the analogy of a boiling bath that no one dares enter until someone jumps in, cooling it off. Amalek knew they could not defeat the Jewish people, but their goal was to cool off the fear and excitement surrounding them.
We see similar patterns in our times, where initial unity and clarity can fade, and narratives can shift. The Torah teaches us to remember and remain vigilant, not allowing that inspiration to dissipate.
Even when we are not on the physical battlefield, we have a spiritual role—to strengthen ourselves through Torah and mitzvos, to maintain unity, and to keep the sense of purpose alive.
After moments of inspiration, such as times of crisis or unity, it is essential to hold onto that feeling. The Jewish people experienced strong unity, yet over time divisions can reappear. The lesson is to preserve that unity and not allow it to fade.
The parsha begins with “Esh tamid tukad al hamizbeach”—a constant fire shall burn on the altar. This represents the inner fire within each person, which must be kept alive continuously.
By maintaining this constant fire, staying united, and remembering our purpose, we can overcome even the greatest challenges and ultimately merit the complete redemption.
Summary
A moment of inspiration is not enough; it must become constant. Like the continual fire on the Mizbeach, a Jew must keep their inner connection alive, remembering, staying united, and transforming inspiration into daily action.
היום אנו לומדים “תורה על הדשא” לפרשת צו. כידוע, אנו הולכים לפי סדר השיחות של הרבי שלומדים בכל שבוע. בדרך כלל יש שתי שיחות, אך השבוע יש שיחה אחת בלבד. אמנם היא אחת, אך היא עמוקה ומפורטת מאוד, ולכן ננסה להוציא ממנה נקודה אחת עיקרית.
אנו נמצאים בספר ויקרא, הנקרא גם ספר הקרבנות. הקרבן איננו רק הבאת דבר חיצוני לה׳, אלא האדם צריך להביא את עצמו. כפי שמבואר ברמב״ן, כל מה שנעשה בקרבן צריך האדם לראות כאילו נעשה בו עצמו.
כמו בעקידת יצחק, שהאיל הוקרב במקומו, כך הקרבן מסמל את האדם עצמו. כאשר הקרבן עולה באש, זה מבטא עלייה רוחנית והתקרבות לה׳.
בפרשה אנו לומדים על קרבן שהכהן הגדול מביא מדי יום—מנחת חביתין, מחציתה בבוקר ומחציתה בערב.
לעומת זאת, כהן רגיל מביא קרבן זה רק ביום חנוכתו.
הדבר מלמד שגם כל אחד מאיתנו יכול להיות “כהן”, כפי שכתוב “ממלכת כהנים”, כלומר אדם העובד את ה׳.
הפסוק אומר “ביום המשח אותו” וגם “תמיד”, ללמד שההתעוררות הראשונית צריכה להפוך לדבר קבוע.
לעיתים אדם מתעורר, מתרגש, מרגיש חיבור, אך לאחר זמן זה נחלש. התורה מלמדת שיש לשמר את ההתעוררות ולהפוך אותה לקבועה.
זה קשור למצוות זכירת עמלק—לזכור תמיד ולא לשכוח.
עמלק מסמל את הקרירות, את הכוח שמקרר את ההתלהבות.
גם בזמננו רואים כיצד התלהבות ואחדות עלולות להתקרר עם הזמן.
לכן עלינו לשמור על האחדות, על הזיכרון ועל החיבור.
הפסוק “אש תמיד תוקד על המזבח” מלמד על האש הפנימית שצריכה לדלוק תמיד בלב האדם.
כאשר נשמור על האש הזו, נוכל להתגבר על כל האתגרים ולזכות לגאולה שלמה במהרה.