(2008/5768)

Every Parasha in the Torah is assigned a Masoretical Siman, an acronym with relevance to ideas and themes found in that Sidrah.  In many Chumashim, it is written at the end of the Parasha as well as the amount of Pesukim in the Parasha.  The Masoretical Siman for Parashat Tzav is, “Tzav Pesukim, Tzav Siman,” ninety six (Tzav in Gematria) Pesukim in the Sidrah, and the word Tzav is the Siman. This Siman stands out, as it is the only one where multiple facets of the Siman are identical, the amount of Pesukim, and the Masoretically relevant acronym.

A problem arises regarding the number of Pesukim found.  In most Chumashim, Parashat Tzav contains ninety seven Pesukim, not as the Siman suggests.  The Minchat Shai solves this dilemma by pointing out that on one hand Mesorah labels VaYikra 8:8 as the midpoint of Pesukim in the Torah, and on the other, the Gemara (Kiddushin 30) states that the midway mark is found in Parashat Tazria, VaYikra 13:33.  Rabi Yossi asks whether this verse ends the first half of Pesukim in the Torah, or begins the second half.  Additionally, he calls upon someone to count the Pesukim.  The Gemara then concludes that such a counting is impossible, as we do not know how to accurately divide up Pesukim. Therefore, we can solve the apparent Stirah between the Gemara and the Mesorah by answering that the different midway marks of Pesukim stated previously are based off of different calculations.  Additionally, the problem of seemingly contradictory amounts of Pesukim in Parashat Tzav can be solved in a similar matter.

However, what is the meaning and significance of this Siman?  The word Tzav means “command”, alluding to the Mitzvot and our obligation to complete them.  Parashat Tzav contains 18 Mitzvot, with nearly every Mitzvah regarding Korbanot, the general theme of the first half of Sefer VaYikra.  This Sidrah concerning Korbanot is placed in the middle of the Torah to edify, that although the exterior of a Jew may be unappealing and problematic, in the center of every member of Klal Yisrael there is still is a Neshama of Kedusha, similar to the Kedusha of the Karbanot.  This idea is a reoccurring theme throughout of all of Sefer VaYikra. Whilst occupying area of Kedusha, it is easy to remember one’s religious obligations; therefore, the first half of Sefer VaYikra which mainly deals with Devarim SheBeKedushah such as Karbanot, refrains from stating Ani Hashem, a reminder to follow the word of Hashem.  Conversely, the latter half of Sefer VaYikra, which mainly deals with proper conduct outside of the Mishkan, states Ani Hashem numerous times.  This is to remind us that, albeit it might be difficult to notice, no matter how troublesome a person may be, their Neshama is still present, and they remain a fellow member of Klal Yisrael.