Parshat Tzav-the strange appearence of the  Shalshelet cantillation

As we all know, the cantillation notes(‘trop’) for reading the Torah are more than just a musical ‘extra’ but are in essence a level of commentary on the story/text for which they are being read. The Vilna Gaon has taken this type of analysis into a whole new ‘world’, as seen in his comments on the first pasuk of Parshat Vayigash, explaining the reason why Yehudah stepped forward at that time. עייש   

In this week’s parsha there is an appearance of a ‘trop’ which is found in very few places-the ‘shalshelet’.What is the significance of this note and why is it used in our parsha?

In ch.8 v.23 it states:

כג  וַיִּשְׁחָט--וַיִּקַּח מֹשֶׁה מִדָּמוֹ, וַיִּתֵּן עַל-תְּנוּךְ אֹזֶן-אַהֲרֹן הַיְמָנִית; וְעַל-בֹּהֶן יָדוֹ הַיְמָנִית, וְעַל-בֹּהֶן רַגְלוֹ הַיְמָנִית.

23 And when it was slain, Moses took of the blood thereof, and put it upon the tip of Aaron's right ear, and upon the thumb of his right hand, and upon the great toe of his right foot.

On the word וַיִּשְׁחָט there is a shalshelet. We find this note in a number of other places in the Torah:

a)      Bereshit ch.19 v.16

טז  וַיִּתְמַהְמָהּ--וַיַּחֲזִיקוּ הָאֲנָשִׁים בְּיָדוֹ וּבְיַד-אִשְׁתּוֹ וּבְיַד שְׁתֵּי בְנֹתָיו, בְּחֶמְלַת יְהוָה עָלָיו; וַיֹּצִאֻהוּ וַיַּנִּחֻהוּ, מִחוּץ לָעִיר.

16 But he lingered; and the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him. And they brought him forth, and set him without the city.

In the story, Lot is vacating Sedom with his family and he is lingering and delaying his departure, seemingly not really believing that the city is going to be destroyed until the last moment (similar to Noach and his delay in entering the ark).

b)      Another example is found in the story of Yosef and the wife of Potiphar (ch.39 v.8).

ח  וַיְמָאֵן--וַיֹּאמֶר אֶל-אֵשֶׁת אֲדֹנָיו, הֵן אֲדֹנִי לֹא-יָדַע אִתִּי מַה-בַּבָּיִת; וְכֹל אֲשֶׁר-יֶשׁ-לוֹ, נָתַן בְּיָדִי.

8 But he refused, and said unto his master's wife: 'Behold, my master, having me, knoweth not what is in the house, and he hath put all that he hath into my hand;

We know from the story that Yosef was trying to put her off and delaying the seduction as long as possible in the hope that she will be put off.

In both cases there is clearly a scenario in which a certain amount of delay and reticence is being hinted at, and this is represented by the sound of the shalshelet which is a drawn out ‘pazer’ note, indicating slowness and hesitation.

The question is, however , as to the use of the shalshelet in our parsha describing the dedication for the Mishkan, which was being performed by Moshe. What is the sense of delay/reticence here, which this ‘trop’ seems to convey?

The answer can be found in a very interesting Midrashic comment found describing the events at the ‘Burning Bush’. Moshe argues with God for seven days as to why he feels he is not suitable to take the Jews out of Egypt. He finally agrees to the task and this happens on the 8th day of the story. The suggestion can be made that Moshe was punished for this reticence by being allowed to be the Kohen Gadol in preparation of the opening of the Mishkan for only 7 days. However, on the 8th day the proceedings were given over to Aharon (as is described in the next Parsha of Shemini).If this is the background to the story, it now makes perfect sense that Moshe was beginning to delay the end of the ‘miluim’ preparations. He realizes that he will be handing over the holiest task for a Jew to perform to his brother. He has lost the chance to be a Kohen and has to settle for the position of Levi. His hesitation shows his reluctance to hand over. He understands what a holy task he is being denied to perform, and he knows (according to the Midrash) why he is being denied this task. His reluctance to give up shows how devoted he really is to the highest levels of holy activity. This is his delay and the shalshelet reveals a depth of character of Moshe which we cannot even fathom. His holiness is truly inspiring.

We may wonder why he was allowed to do the first 7 days of preparation at all. Surely if he is being punished, don’t ‘dangle the bait’ in his face as it were, and give the whole task to Aharon?

Rabbi Isaac Bernstein zal answered this question by referring to a comment of the Chasid Ya’avetz on Pirkei Avot. The Mishna tells us that for certain sins ‘one is removed from the world’. What does this phrase mean? Rabbi Bernstein explained that

’ if I have never been a King , then any trappings of the king’s lifestyle are not missed by me as I never have known of it in the first place. However if I am exposed to the opulence and it is then taken away from me, I will feel the loss very acutely, as I have ‘tasted ‘but not been allowed to continue’.

The Pirkei Avot is saying that for certain bad traits (jealousy, lust, haughtiness), even if I have deserved a reward for my other deeds, I will be allowed into the next world but will then be removed from the place of reward. This will sharply focus the sense of loss and punishment which I am supposed to experience, because of these severe character faults.

This also applies to Moshe. His level of teshuva required such a severe act of punishment so that his soul remain as pure as it needed to be. He tasted what it was like to be the Kohen Gadol but it was then removed from him. This is very extraordinary and again highlights the extreme level of kedusha which Moshe was expected to exhibit at all times.

From one little note/’trop’ we have found a wealth of meaning. To quote King David in Tehillim:”Open my eyes and I will see the wonders of your Torah”. Shabbat Shalom.