Parshas Tzav completes the Torah's laws regarding how to offer the different korbanos, concluding with a general prohibition about tumah that applies to all korbanos. An individual who is tamei may not partake of any korban, a kohen who is tamei may not offer a korban, and merely entering the Beis Hamikdash in the state of tumah is a serious prohibition. Included in the restrictions of korbanos and tumah is the prohibition of eating a korban that itself became tamei. Notwithstanding the many rules concerning tumah and korbanos, korbanos tzibbur that must be offered at a set time override many of the limitations that usually apply to korbanos.
The Rambam in Mishneh Torah classifies the laws of both korbanos and tumah as chukim, i.e. laws that we cannot truly understand. Nevertheless, the Rambam concludes Sefer Avodah, which deals with korbanos, and Sefer Taharah, which discusses tumah, in a similar way, deriving lessons from these areas of halacha even though we cannot comprehend their ultimate reason. Hashem incorporates within the chukim important lessons that we can relate to. What possible message can we derive from the prohibition of korbanos being associated with tumah? And why are korbanos tzibbur not subject to the rules that otherwise govern korbanos?
The Ramban (in the beginning of Sefer Vayikra) describes the bringing of a korban as a process of renewal of life itself. According to the strict rules of justice, a person who sins should not merit to continue to live. And yet, Hashem offers us a chance to do teshuva and to bring a korban. The Beis Hamikdash and korbanos, which signify life, cannot be associated with death. Tumah, by contrast, is the antitheses of life; it occurs as the result of either actual loss of life, such as the tumah caused by a dead body, or by a potential loss of life, such as various laws of tumah associated with different bodily emissions. It is perhaps for this reason that a kohen is not permitted to come into contact with a dead body: a kohen who offers korbanos must be a symbol of life. In the Beis Hamikdash, the korbanos, and even the kohen, must be free of tumah and representative of life.
There are halachos that govern a situation when someone designates a korban and subsequently dies. However, there is a unique status of a korban tzibbur concerning these halachos, since a tzibbur cannot die! Even if all of the previous members of the tzibbur are no longer alive, the tzibbur continues as its own entity for eternity. Relatedly, a tzibbur may offer a korban even if its members are tamei. The tumah that emanates from death does not limit a tzibbur, since death itself is not a challenge to Klal Yisrael as a whole.
Following the Rambam's guidance to search for lessons from seemingly incomprehensible chukim, perhaps we can learn two important lessons from the halachos that govern korbanos and tumah. We are the representatives of the great gift of life that Hashem grants us through the vehicle of teshuva, which culminates in the offering of a korban. Today, in the absence of the Beis Hamikdash, our tefillos take the place of a korban. Returning to Hashem is an opportunity for renewal and optimism as we begin our lives anew, dedicated to avodas Hashem. As individuals, our time in this world is limited. But by dedicating ourselves to the tzibbur, we become eternal. Let us look at these truths that emanate from the world of korbanos and incorporate them into our lives. In the zechus of studying both the halachos and the lessons of the Beis Hamikdash, may we merit to see its rebuilding speedily in our days.
More divrei Torah, audio and video shiurim from Rabbi Sobolofsky