Vayedabber Adonai el Moshe lemor. Tzav et Aharon ve’et banav lemor: zot torat ha’olah—hi ha’olah al mokdah al hamizbe’ach kol halailah ad haboker, ve’esh hamizbe’ach tukad bo. Velavash hakohen mido vad, u’michnesei vad yilbash al besaro, veherim et-hadeshen asher to’chal ha’esh et ha’olah al hamizbe’ach, ve’samo etzel hamizbe’ach. Ufashat et begadav ve’lavash begadim acherim, ve’hotzi et-hadeshen el michutz lamachaneh el makom tahor. Veha’esh al hamizbe’ach tukad bo, lo tichbeh, u’bi’er aleha hakohen etzim baboker baboker, ve’arach aleha ha’olah, ve’hiktir aleha chelvei hashelamim. Esh tamid tukad al hamizbe’ach, lo tichbeh. Ve’zot torat haminchah—hakrev otah Benei Aharon lifnei Adonai el penei hamizbe’ach. Veherim mimenu bekumtzo misolet haminchah u’mishamnatah ve’et kol halevonah asher al haminchah, ve’hiktir hamizbe’ach re’ach nichoach azkaratah laAdonai. Ve’hanoteret mimena yochelu Aharon uvanav—matzot te’achel bamakom kadosh, bachatzar Ohel Mo’ed yochluhah. Lo te’afeh chametz, chelkam natati otah me’ishei—kodesh kodashim hi ka’chatat vecha’asham. Kol zachar bivnei Aharon yochalennah—chok olam le’doroteichem me’ishei Adonai; kol asher yiga bahem yikdash.
The Eternal Flame Within: Sacrificial Worship as an Inner Mirror
Parashat Tzav
Parashat Tzav opens with a precise command to the priests regarding the procedure of the Olah offering — a sacrifice that is completely consumed on the altar: “on the fire upon the altar all night until the morning.” It is a quiet, continuous, burning service — even when there is no audience, no witnesses, and no one to cheer it on.
After the offering has been consumed, comes the stage of terumat hadeshen — the seemingly technical act of removing the ashes. Yet the Torah dedicates several verses to this act, detailing what the priest should wear, where the ashes should be taken, and how it must be done. Why such focus?
Rashi highlights: this is sacred service — “the beginning of the service” — and it starts not with the peak of the flame, but with the removal of what remains. Cleanliness, consistency, honor for the holy — even after it seems to be “over.” This is a powerful lesson for our spiritual lives: initial passion is not enough. We must preserve the fire. Rekindle it every morning, again and again, even when we’re tired. A continual fire.
From there, the aliyah moves on to the Mincha offering — the most modest and humble of all. And yet, there is meticulous care: what the priest takes, what remains, who eats it, where, and how. The Mincha of a poor person — made of fine flour, oil, and frankincense — ascends to God like a ram or a lamb. Once again, the intention is everything.
A beautiful insight from Rabbeinu Bechayei:
The verse “A continual fire shall burn upon the altar” hints at inner work — the fire of the heart. The offering symbolizes the human soul: even when it seems the flame has gone out — one must ignite it again. A continual fire. Not necessarily a great fire — but a constant one.
A personal life message:
There are moments of great fire — excitement, inspiration, passionate prayer. But true connection to holiness is measured in consistency. In the gray moments. In the ability to return, to rekindle. Even when the outer world is quiet — the inner fire must keep burning.
Start your week like a kohen: dress with intention, lift the ashes — and reignite the fire in your heart.
Wishing you a good week — filled with pure flame in the heart and steady light along the way.
