The Leper

This Shabbat we have a double Parsha of תזריע-מצורע as well as ראש חודש. Parshat תזריע deals with a description of the disease called צרעת, leprosy. Parshat מצורע discusses the remedy for this disease. The מצורע is referring to one who is deep in sin. The name מצורע is an acronym for מוציא רע, that he pulls out evil. The Torah describes the leprous blemish as עמוק מן העור, very deep in the skin. This implies that we are not dealing with a dermatological problem, but a physical proof of how far off the path, this individual has gone. The Gemara in ערכין says that seven different sins can cause צרעת. Aside from Lashon Hara and acting improperly towards one’s fellow man, a false oath, theft, and immorality, all can cause this disease. Once diagnosed, the leper is put in lockdown for as long as it takes for him to be cured. He is involved with the Kohein who will not only give a diagnosis, but he will also help rehabilitate the מצורע, and help him do Teshuva for his bad behavior. Leprosy is very unusual in that it is clearly a physical and spiritual illness.

Aharon Hakohen

Aharon Hakohen always seemed to take a back seat to his younger brother, Moshe Rabbeinu. His greatness is often overlooked. In Parshat שמיני, we are given a glimpse to this greatness. We learn that he was hesitant to begin Temple service as he did not see himself as worthy. He accepted guilt for his role in the Golden Calf. Nevertheless, a fire from Heaven only came down when he joined Moshe in serving. We must also admire his faith when he quietly accepted the sudden death of two of his sons. The Torah says וידם אהרון, that Aharon remained silent and never questioned Hashem and humbly dealt with his tragedy. And what may be most admirable is that he was never jealous of his brother. His love for Moshe was unshakable and they worked together כאיש אחד בלב אחד, like one man and one heart. Aharon was indeed very special.

Laws of Mourning

The incident of the death of Nadav and Avihu teaches us some of the rules regarding אבלות, mourning. We learn this by way of אסמכתא, an indirect way to draw conclusions. Specifically, Aharon and his remaining sons, Elazar and Itamar, were told that despite their great loss, they were not to avoid cutting their hair, and they were not to tear their clothes. Based on this commandment, we can derive that normally, mourners are not supposed to cut their hair or shave. Similarly, doing קריעה, or tearing one’s clothes, is the appropriate behavior during one’s time of grief. There is still some debate as to whether קריעה is a Torah or Rabbinic law. In general, Halachot that are learned by way of אסמכתא, even though they are derived from the Torah, are still considered Rabbinical. Aharon and his sons were given special orders because of the dedication of the Mishkan to avoid normal mourning practices.

Music, Corona, Sefirat Haomer

Nowadays, it is unusual to hear of Rabbis giving out a decision that represents a קולא, or leniency. In our generation, I always felt that Rav Ovadia Yosef, זצ״ל, was the most open and willing, to issue decisions that reflected such leniencies. Rav Ovadia’s son, the current Sephardic Chief Rabbi, Yitzchak Yosef, has followed in his father’s footsteps. He has made a ruling regarding listening to music during Sefirat Haomer because of the Coronavirus. The Psak allows listening to recorded music for several reasons. The basis for the prohibition to hear music was connected to weddings. At a wedding, music is played that is meant to encourage dancing. Therefore, music that leads to dancing remains prohibited. However, playing music to keep children in lockdown entertained, is now permitted. Singing to children is also permitted. In addition, the Chief Rabbi noted that since we are living in a time of צער, pain, music can be viewed as therapeutic and necessary, and, therefore, permitted. It should be emphasized that this is not a blanket Heter, but each individual should look at this objectively, and honestly. If he truly needs to hear music that does not lead to dancing, he is justified in doing so. But if he is able to continue to observe the Halachot of Sefira, he should continue as he does each year. Objectivity and honesty is the key. Kol Hakavod to Rav Yitzchak Yosef for his sensitivity to the needs of the people.

ארנבת

Parshat שמיני also discusses the laws of Kashrut. It lists some of the specific animals that we are not allowed to eat. One of these animals mentioned, is the ארנבת, or rabbit. It chews its cud but does not have split hooves. It is interesting to note that one of the miracles that took place in the translation of the Torah into Greek, as initiated by King Ptolemy, had to do with this word, “ארנבת”. When seventy-two elders went into seventy-two homes with the assignment of translating the Torah into Greek, ארנבת presented a unique problem. This was because the name of the wife of Ptolemy, was ארנבת! Incredibly, all seventy-two translated ארנבת as “צעירת הרגליים”, young of legs, in order not to insult the queen. Truly amazing.

Nadav and Avihu

Shavua Tov. We read today of the tragic deaths of Nadav and Avihu, on the day of the dedication of the Mishkan. There are many reasons suggested as to what exactly was the sin that brought such a harsh punishment. The תורה תמימה asks why the punishment had to take place specifically at that time and not at a later date. The answer that is given is that it was meant to remove any misconceptions regarding sin. In order to avoid the erroneous assumption that sin was now forgiven with the dedication of the Mishkan. The punishment of Nadav and Avihu was to teach that there was still accountability for one’s actions. The Mishkan had the potential to atone for one’s sins, but it did not give permission for individuals to act freely without consequences.

First of Nissan

This Shabbat we read פרשת שמיני. The word, “שמיני”, refers to the first day of the month of Nissan. It was the eighth day of training for the operating of the Mishkan. Moshe Rabbeinu, for seven days, acted as High Priest, in making sure how Temple service was meant to be practiced. On the first of Nissan, the Mishkan was dedicated and its operation was handed over to Aharon and his sons. This date was an important one in Jewish history. Officially, we became a nation on this day, and this was like a Rosh Hashanah for the Jewish people. Nissan was considered the first month of the Jewish calendar. In מסכת ראש השנה, there is an argument between Rabbi Eliezer who said that the world was created on the first of Tishrei, and Rabbi Yehoshua, who said that the world was created on the first of Nissan. Rabbi Levi Yitzchak of Berditchev said that there was really no argument. The first of Tishrei represented the actual date of creation. And the first of Nissan represented the “purpose” of creation. On the first of Nissan, the world came into fulfillment with the creation of the Jewish nation. Although today is the twenty second day of Nissan, our Parsha teaches the significance of the first of Nissan. And, by the way, שמיני is often read before Pesach.

Hashem’s Ways

Moadim Lesimcha. There is a fascinating story told of the Kotzker Rebbe. When he was asked why Hashem did this or that, he answered in his own blunt fashion: “ A G-d of whom any stinking human can understand, is not worth worshipping.” The Kotzker is showing how we are not meant to understand the depth of Hashem’s ways. If things were so easily understandable by any simple Jew, it would detract from Hashem’s ultimate greatness. We are not meant to truly comprehend Hashem’s ways. We are to be satisfied with getting a slight glimpse. A similar story is told of a great rabbi whose grandson came crying to him. The boy told his grandfather that he was playing hide and seek, and nobody bothered to look for him. The wise grandfather said that Hashem feels the same way. He hides and waits for His children to look for Him. He, too, is saddened when they forget about Him.

שביעי של פסח

We have now reached שביעי של פסח, the seventh day of Pesach, where we focus on the miracle of קריעת ים סוף, the splitting of the Red Sea. We acknowledge the mighty hand of Hashem, as He changed the rules of nature. All who witnessed this incredible sight, were given a degree of prophecy. There was no doubt that Hashem was the King of the Universe. The Corona virus seems to be showing the world again, that Hashem controls the world, and He can cripple every country in a moment. The story of Titus keeps ringing in my head. Titus challenged G-d and said that He was only powerful at the sea, and dared Hashem to fight him on dry land. Hashem sent a gnat that literally caused ringing in his head and tormented Titus for many years. Could Corona be like the gnat? Perhaps Hashem is waiting for the world to acknowledge that He alone rules the world, just as the Jewish people did at the Red Sea. חג שמח.

Subterfuge

The Rabbis were given a great deal of leeway in protecting the Halachic system. It seems that most of these safeguards translate into stringencies and decrees as the need arises. However, there are a number of cases that border on subterfuge when one looks at how far the Rabbis will go to care for the needs of the people. The selling of Chametz to a gentile is one example of a situation devised by the Rabbis that was meant to prevent a great loss of money. It was originally enacted to benefit Jews that sold alcoholic beverages. It was unreasonable to expect them to discard their valuable merchandise as Pesach approached. Hillel’s Prozbul was a sort of guarantee to lenders that the Sabbatical year would not be used to avoid paying back loans. Hillel realized that a society must be able to encourage the distribution of loans. Individuals could not be expected to lend money, if they knew they would not be paid back. The Heter Iska that is mentioned in the Talmud, was a means of avoiding the taking of interest. Israeli banks are supposed to have this document available for their clients to see. This agreement was constructed as a device to share profits rather than charge interest. And this year a new problem arose because of the Corona Virus. Jews were unable to dip their new utensils in a Mikva, because of the lockdown. The solution the Rabbis proposed was either to set up a quasi Beit Din making all new utensils “Hefker”, or ownerless, or, making some kind of stipulation to be included in the selling of Chametz. We see from all of this the sensitivities of the Rabbis to make life more manageable. But we must also remember that this is a situation of, “Don’t try this at home.” This means that only qualified, G-d fearing Rabbis are able to make such adjustments, and they may not be done randomly.

Passover in the Temple

During the time of the Beit Hamikdash, Pesach was the most fascinating of the pilgrimage festivals, mainly because of the קרבן פסח. Unlike Succot and Shavuot, where only the males had to make an appearance at the Temple, Pesach required that the women also be present in Jerusalem. Everyone was obligated to partake of the Korban Pesach. The meat of this sacrifice needed to be eaten within the walls of Jerusalem. The penalty for not taking part in the Pesach sacrifice was כרת, being cut off from the Jewish people. Brit Milah and קרבן פסח are the only two positive commandments that have a punishment for its non observance. And both of these Mitzvot saved the Jewish people when they were in lockdown in Egypt. It always amazed me how the logistics of the קרבן פסח were handled at the time of the Temple. Perhaps thirty people were able to eat from one lamb. And when we consider that there could have been millions of Jews in Jerusalem for Passover, that’s a lot of lamb! And parts of each lamb, needed to be offered on the altar. Everything was well calculated and synchronized, to service the festival pilgrims. As we are confined to our homes, we should long for a return of the excitement and holiness of Pesach in the Beit Hamikdash.

שיר השירים

Shavua Tov. We read שיר השירים today. The reason for reading it on שבת חול המועד, is that there are hints to Israel’s future redemption. This book was problematic when it was considered to be included as part of the Tanach. Some saw it as a simple love story between two lovers. It was Rabbi Akiva who said that if all of the other twenty-three books of the Tanach were holy, שיר השירים was holy of holies. The other sages accepted Rabbi Akiva’s view. There is actually a plot to this book, according to some opinions. Our two lovers believe that their love for one another is the one true love. Others mock them for their claim, and force them to be separated from one another. During this separation, they write love letters to one another, and believe that the day will come when they will again be reunited. The reference here is to the special relationship between Hashem and the Jewish people. The separation refers to the exile. The love letters refer to prayer and Torah study. And the reuniting of the two lovers refers to the redemption when all of the world will acknowledge that Hashem and His Torah are true. This is why we read שיר השערים on Pesach.

ונצעק

Moadim Lesimcha. After having experienced an unusual but meaningful Seder night, there seems to be one major theme this year. The word to be emphasized this year is ״ונצעק״, “and they cried out.” Among the various messages, jokes, and Divrei Torah, I was impressed by a Dvar Torah sent in Yiddish. The rabbi was discussing the power that comes from ונצעק. He told various stories about people in hopeless situations, and how they saw great salvation from sincerely crying out to Hashem with all their hearts. This was an important reminder that we must never feel a sense of hopelessness and that Hashem hears our prayers. Just as the Jews in Egypt who did not have merits, as they were influenced by the decadent society, and yet, Hashem heard their, ונצעק. So, too, if we reach out in sincerity, our prayers will be answered.

ליל שמרים

This evening, ליל הסדר, the night of the Seder, is referred in the Torah as ליל שמרים, a night of protection. There are two opinions in מסכת ראש השנה as to what שמרים means. Rabbi Yehoshua is of the opinion that this date was designated from the six days of creation as a time of redemption, both in Egypt and in the future. Rabbi Eliezer held that this is a night where we are protected from מזיקין, generally translated as demons. There is a Gemara in מסכת פסחים that asks how the Rabbis were able to decree the drinking of four cups of wine at the Seder, when such a large consumption of wine could be a סכנה, danger. The answer is that because tonight is ליל שמרים, we are protected from such a danger. The important point to realize is that tonight is a special night of protection. We do not say a complete קריאת שמע על המיטה. And it is also a night of hope of good things to come. (Tonight is the fifteenth of the month, and this year, a “pink moon”, which may be another sign גאולה.”

Home on Pesach

It is fascinating that this year we are fulfilling the same command that the Jews in Egypt received, regarding Pesach night. The Torah says in שמות 12:22: “And as for you, no man shall leave the entrance of his house until morning.” And the next Pasuk continues, “And Hashem will pass over the entrance and He will not permit the destroyer to enter your homes to smite.” Something very big is going on in the world this Pesach. We have to believe that this will bode well for the Jewish people. If we were in the month of Av, there could be reason for concern. But this is Nissan, the month of redemption. It is important to maintain a sense of optimism. The Rabbis say, בניסן נגאלו ובניסן עתידים להיגאל, that we were redeemed in Nissan and we will be redeemed in Nissan in the future. Tomorrow is the Fast of the First Born. Usually, the fast is avoided by attending a Siyum. This can be fulfilled by connecting with a Zoom Siyum. It is important to emphasize that one must eat a כזית, olive sized amount of מזונות, in addition to participating in the Siyum. May this year be a Pesach of salvation and redemption for all of כלל ישראל.

קרבן שלמים

A further discussion of the קרבנות points to the sacrifice that is most beloved in the eyes of Hashem. This is the קרבן של שלמים, that is known as a Peace Offering. It is called a Peace Offering as it brings peace between Hashem and the one offering it. The sacrifice also brings peace between the מזבח, the כהנים, and ישראל. The owners of the קרבן are also able to partake of it as well. It is the most חביב, beloved, of all sacrifices, because of Shalom. The words, ריח ניחוח לה׳, that it is a sweet fragrance to Hashem, is said in reference to the שלמים. And what is most unique about this sacrifice, is that it is brought voluntarily. It is a spontaneous expression of gratitude to Hashem for all of the Chessed and kindness that He does for us. On Shabbat we say the chapter from Psalms, that says, טוב להודות לה׳, that it is good to give thanks to Hashem. This is the meaning behind the קרבן שלמים.

Fire Purifies

When discussing the sacrifices, a common factor related to all of them, is the הקטר אברים וחלבים, the burning of limbs and fats. This usually took place during the night following the offering of a particular קרבן. The Gemara in מסכת ברכות mentions that תפילת ערבית, Davening Maariv, is connected to the burning of these limbs and fats, as they were done at night. Shacharit and Mincha are in place of the daily קרבן תמיד that was offered in the morning and evening. What is also learned from הקטר אברים וחלבים, is the idea that fire has the potential to cleanse. We apply a similar principle when we Kasher our utensils. We say that אש משאב שאיב, that fire has the ability to draw out. We are taught to use a higher degree of heat in order to Kasher, than our normal use. We refer to normal use as רוב תשמישו, how the utensil is used most of the time. And a final use of fire is to symbolically burn away evil. In the שבת הגדול Haftarah, the Prophet Malachi predicted that the day will come when evil will be like straw, and the power of purity will easily burn it all away. As with many things, fire can be damaging, but it also has the aspect of being the vehicle to achieve purity.

קרבן עולה

Shavua Tov. Today we were supposed to read פרשת צו. The Parsha begins with the commandment to offer the קרבן עולה, that was burnt entirely on the altar. The עולה might be considered the most intense of all the sacrifices. It was the only one not eaten by either the Kohein, or the one offering the sacrifice. Our Rabbis teach us that the עולה is an atonement for הרהורי עבירה, thinking about doing an עבירה. The Gemara in מסכת יומא says that הרהורי עבירה קשו מעבירה, that thinking about sinning is greater than sinning itself. This is very puzzling as the individual never put his thoughts into action. The Rabbis explain this by saying that one may not take his sinful thoughts so seriously. But in actuality, sin first begins with the thought. Sin develops in three stages: העין רואה, והלב חומד, והגוף עושה, the eye sees, the heart desires, and the body acts. The purpose of the עולה is to nip the sin in the bud. One should not take sinful thoughts too lightly, and he should begin working on correcting these thoughts as soon as they come into one’s head. The offering of the עולה, takes care of all of this.

Haggaddah on Shabbat Hagadol

This coming Shabbat is שבת הגדול. It is customary on this Shabbat to hear a motivating talk by the leading rabbi of the community. He is meant to speak about certain Halachic matters as well as uplifting matters of holiness. A second custom is to familiarize ourselves with the Haggaddah on Shabbat afternoon. Since the Seder has only two Torah commandment, eating Matza and telling the Pesach story, reading a section of the Hagaddah, helps us with this latter Mitzva. The section we are told to read is actually the main section of מגיד, telling the Pesach story. We begin with עבדים היינו that follows מה נשתנה. And we continue reading until the words, לכפר על עוונותינו, which follows the famous דיינו. Although we will not be hearing the שבת הגדול דרשה this year, because of the lockdown, we can use Shabbat afternoon to make proper preparations for the Seder.

Seven Sins of Quarantine

There is a Gemara in מסכת ערכין on 15a that lists those sinners who need to go into quarantine, due to the gravity of their sins. Generally, we assume that the Torah speaks of separating individuals who have contracted various types of impurity. For example, coming in contact with the dead, is a type of quarantined טומאה. The same applies to a נידה or זב, whose medical conditions force them to remain separated until they are cured. The third category of צרעת, known as leprosy, is connected to one’s bad behavior. Such a person’s quarantine could last for an indefinite period, as it is dependent on repentance, that will cause the physical manifestation to disappear. The Gemara in ערכין says that in addition to the one who habitually speaks לשון הרע, there are six other sins that caused צרעת and quarantine. Murder, a false oath, promiscuous behavior, acting in a brazen manner (גסות הרוח), theft, and צרות עין, not being happy with other people’s success, are all connected with צרעת and quarantine. Perhaps this is something to consider during this world wide quarantine and evaluate if these sins listed might be relevant for worldwide Teshuva. The Gemara has all the answers to every situation.