The second portion of the book of Vayikra/Leviticus is Tzav, which means “Command.” This is the 25th Torah Portion.
Shabbat HaGadol is the Shabbat immediately before Passover. There is a special Haftarah reading on this Shabbat of the book of Malachi.
Torah: Leviticus 6:1 – 8:36
Haftarah: Malachi 3:4-24
Apostolic: Hebrews 9:1-11
You can read or listen to the portions below:
Then the offering of Y’hudah and Yerushalayim
will be pleasing to HaShem,
as it was in the days of old,
as in years gone by.
“Then I will approach you for judgment;
and I will be quick to witness
against sorcerers, adulterers and perjurers;
against those who take advantage
of wage-earners, widows and orphans;
against those who rob the foreigner of his rights
and don’t fear me,”
“But because I, HaShem, do not change,
you sons of Ya‘akov will not be destroyed.
Since the days of your forefathers
you have turned from my laws and have not kept them.
Return to me, and I will return to you,”
“But you ask, ‘In respect to what
are we supposed to return?’
Can a person rob G-d?
Yet you rob me.
But you ask, ‘How have we robbed you?’
In tenths and voluntary contributions.
A curse is on you, on your whole nation,
because you rob me.
Bring the whole tenth into the storehouse,
so that there will be food in my house,
and put me to the test,”
“See if I won’t open for you
the floodgates of heaven
and pour out for you a blessing
far beyond your needs.
For your sakes I will forbid the devourer
to destroy the yield from your soil;
and your vine will not lose its fruit
“All nations will call you happy,
for you will be a land of delights,”
“You have spoken strongly against me,” says HaShem.
“Yet you say, ‘How have we spoken against you?’
By saying, ‘There is no point in serving G-d.
What good is it to obey his orders
or to walk about as mourners
We consider the arrogant happy;
also evildoers prosper;
they put G-d to the test;
nevertheless, they escape.’”
Then those who feared HaShem spoke together;
and HaShem listened and heard.
A record book was written in his presence
for those who feared HaShem
and had respect for his name.
“They will be mine,” says HaShem-Tzva’ot,
“on the day when I compose my own special treasure.
I will spare them as a man spares
his own son who serves him.
Then once again you will see the difference
between the righteous and the wicked,
between the person who serves G-d
and one that doesn’t serve him.
For the day is coming, burning like a furnace,
when all the proud and evildoers will be stubble;
the day that is coming will set them ablaze,”
“and leave them neither root nor branch.
But to you who fear my name,
the sun of righteousness will rise
with healing in its wings;
and you will break out leaping,
like calves released from the stall.
You will trample the wicked,
they will be ashes under the soles of your feet
on the day when I take action,”
“Remember the Torah of Moshe my servant,
which I enjoined on him at Horev,
laws and rulings for all Isra’el.
Look, I will send to you
Eliyahu the prophet
before the coming of the great
and terrible Day of HaShem.
He will turn the hearts of the fathers to the children
and the hearts of the children to their fathers;
otherwise I will come and strike the land
with complete destruction.”
[Look, I will send to you
Eliyahu the prophet
before the coming of the great
and terrible Day of HaShem.]
Now the first covenant had both regulations for worship and a Holy Place here on earth. A tent was set up, the outer one, which was called the Holy Place; in it were the menorah, the table and the Bread of the Presence. Behind the second parokhet was a tent called the Holiest Place, which had the golden altar for burning incense and the Ark of the Covenant, entirely covered with gold. In the Ark were the gold jar containing the man, Aharon’s rod that sprouted and the stone Tablets of the Covenant; and above it were the k’ruvim representing the Sh’khinah, casting their shadow on the lid of the Ark — but now is not the time to discuss these things in detail.
With things so arranged, the cohanim go into the outer tent all the time to discharge their duties; but only the cohen hagadol enters the inner one; and he goes in only once a year, and he must always bring blood, which he offers both for himself and for the sins committed in ignorance by the people. By this arrangement, the Ruach HaKodesh showed that so long as the first Tent had standing, the way into the Holiest Place was still closed. This symbolizes the present age and indicates that the conscience of the person performing the service cannot be brought to the goal by the gifts and sacrifices he offers. For they involve only food and drink and various ceremonial washings — regulations concerning the outward life, imposed until the time for G-d to reshape the whole structure.
But when the Messiah appeared as cohen gadol of the good things that are happening already, then, through the greater and more perfect Tent which is not man-made (that is, it is not of this created world)