Their Chukim and Our Chukim

Shavua Tov. We have in אחרי-מות two commandments side by side. One is a negative commandment, and the other, positive.

The negative warns us against following the חוקות הגוי, the lifestyle of the non-Jew. They are living in a way that is far from holy.

The positive Mitzva that follows, tells us ושמרתם את חוקותי, that we shall observe Hashem’s חוקים. These laws are not logical. They include the prohibition against eating pig, wearing Shaatnez, a mixture of wool and linen, the rules regarding a leper, the Red Heifer, the scapegoat, etc.

The Yeitzer Hara gives us a hard time with these laws, and tries to incite us to violate them.

We must separate between their חוקים and our חוקים. We must observe the logical and the less logical. All are from Hashem, and we must view them as גזירת המלך, the decrees of the King.

עת רצון

This week, we have another double Parsha of אחרי מות-קדושים. The first part of אחרי מות deals with the laws and procedures for Yom Kippur.

Rabbi Elie Munk in קול התורה, connects Yom Kippur, with the term, עת רצון, a time of willingness. This means that Hashem set aside this particular day where He is open and willing to hear His people’s requests for forgiveness and atonement.

We must learn that timing is everything. We have certain auspicious times of year like the month of Adar, which is a month of joy. And we have the month of Av, designated for mourning for our Temple. It is not considered a lucky month by any means.

If one needed a medical procedure to be done, Adar would be a good time. If one had a court scheduled for Av, he should try to delay it.

This concept of עת רצון, is certainly true in relationships as well. Husbands and wives need to learn the proper time to bring up a subject. And they certainly need to learn the proper time when keeping quiet is the best course of action, (especially husbands!). This is extremely important in disciplining our children. We have to find the right time and the right way to get our message across where it will sink in.

Perhaps עת רצון might just be a way of telling us to use tact. But it is more than that. It teaches us to learn patience and discipline,to consider the effectiveness of our words and intentions.

Family Purity

Parshat מצורע is the source for the laws of טהרת המשפחה, Family Purity. Specifically, the Torah defines the separation that must take place between husband and wife each month during the wife’s menstrual period.

The question that is often asked, is why the Rabbis extended this period of separation from seven days to twelve days. Technically, the Torah law dictates only a seven day separation for Nidda, menstrual blood.

The answer to this question comes from the word, “תשוקה” meaning passion. The Rabbis realized that the increased number of days of separation would create greater anticipation and excitement for the time when husband and wife are reunited.

If the laws are followed meticulously, this reunion between husband and wife becomes a monthly “honeymoon.” The system clearly works and strengthens the bond and love between husband and wife. Many non-Jews have marveled at the wisdom and effectiveness of these laws.

There are times when the relationship is Platonic, when husband and wife are best friends. And there are other times when their love is expressed in a physical, passionate, and holy manner.

Guard Your Tongue

The severity of the צרעת, leprosy, is because it is associated with the sin of לשון הרע. There are other possible transgressions that can cause leprosy, but improper speech is the main one.

There is a seven day process of atonement, once the individual is ruled cure by the Kohein. Two birds are taken as sacrifices. One is slaughtered, and the other bird has its feet dipped in blood, and is then sent away. If that bird that is sent away, returns, it is a sign that the healed leper has not done a sincere repentance.

It seems that the theme of Parahat מצורע is the emphasis on watching what we say. Negative words can destroy a person, and take away all his dreams and hopes. The power of evil speech is very great, and its damage is immeasurable.

This is also the reason for quarantine for the leper. He created divisiveness with his speech, so he is divided in quarantine until he is cured. He can remain in that state for several, weeks, months, or years.

Clearly, it is incumbent upon all of us, to guard our tongues. This is a Mitzva that needs constant attention, and also one where there is room for improvement for all of us.

טמא טמא

There are three types of טומאה that involves quarantine. There is the טומאה of coming in contact with the dead, called טמא מת. One who has this level, must stay out of one of the camps of Israel.

The second type is טומאת זב, that is equivalent to gonorrhea in men, and an extended flow of blood for a woman. For this טומאה, they needed to be outside two camps.

The third type is צרעת, or leprosy, and the quarantine is outside all three camps. This is considered most severe because it is connected with לשון הרע.

There were actually three different boundaries in Jerusalem when the Temple stood, that is equivalent to these three boundaries. Two were in the Temple, and the third, Jerusalem inside its walls.

The Torah tells us that the leper would warn anyone coming close to him, by shouting, טמא טמא. The first time he announced he was טמא so that nobody would touch him. And the second טמא was to ask people to pray for his recovery.

The Gemara says that this is the source for putting tomb stones on graves. They serve as a warning to others, to be careful not to get defiled.

Kohein Diagnoses

The role of diagnosing the leper was limited to the כהן. He takes precedence over a great תלמיד חכם. Rabbi Elazar Abuchatzeira זצ”ל wrote that this was meant to create a relationship of הכרת הטוב.

When one is escorted by a כהן, who sees him through the ordeal of leprosy, a bond is developed between the two. The healed leper will want to show his gratitude to the כהן who helped him. He will choose to give him his תרומה and other gifts as a sign of appreciation.

There is also a term called “שימוש”, which means that the כהן is trained by older כהנים how to diagnose. This is not something that can be learned on the internet or from a book. It is taught from generation to generation so that the specific כהן basis his decision on what he saw and learned from his mentor. This was limited only to the כהן.

Despite our advanced technology, there is no substitute to a תלמיד learning from his Rebbe directly.

Double Impurity for a Girl

Shavua Tov. One of the more difficult parts of today’s Parsha, is trying to explain why a woman who gives birth to a girl, is in a state of impurity, twice as long as when she gives birth to a boy.

Rabbi Elie Munk brings a questionable source that says that the fetus for a male has all its body parts at forty days, while for a female, it takes eighty days.

The Gemara in מסכת נידה tells the story that the students of the great רבי שמעון בר יוחאי, asked this very question. The Rashbi’s reply was that a woman after childbirth, is in a state of confusion and sadness. She often vows never to go through such a painful experience as giving birth. However, the joy that is experienced at the baby’s Brit Milah, makes her forget all of her pain.

The birth of a girl has no such ceremony, and, therefore, takes double the time to appreciate the miracle of birth.

Parenting

Parshat תזריע discusses the process of purification for a woman after childbirth. After giving birth to a child, the new mother goes through a period of adjustment to her role as primary care giver to her new baby.

Rabbi Elie Munk writes that the focus in studying this Parsha, is to marvel at the incredible works of G-d. The miracle of childbirth and the partnership in creating a new child between parents and G-d, is the way it was planned for the world to continue.

The huge responsibility of parenting is never something to be taken lightly. The connection between the end of last week’s Parsha and its discussion of Kashrut, and giving birth, is to tell us that the food we feed our kids, has an influence on their חינוך, education. Our Rabbis say that putting unclean and impure food into our bodies, affects the ability to think in a pure manner.

Parents are meant to focus on this immense responsibility of parenting even before the child is conceived. They should pray that Hashem will give them a G-d fearing child eager to do Mitzvot, who will carry the torch of Judaism and Jewish values on to the next generation.

It is likely that the separation that the new mother goes through after childbirth is for her to ready herself for her secondary role of being the child’s primary teacher. Children learn the most by watching their parents and how they interact with the world. This role of educating by example continues throughout life.

Parshat תזריע might very well be the Parsha for ALL parents to take a step back and realize the enormity of their role as parents. Shabbat Shalom

Spirituality of Eretz Yisrael

In this coming week’s Parshiot of תזריע-מצורע, the theme is clearly, purification. It speaks of the woman who has given birth, the leper, and the זב and זבה. Each had to go through a process of purification in order to be reinstated as part of the community, that included quarantine, soul searching, and the offering of sacrifices.

When the Torah described potential leprous sightings on the walls of one’s home, the section begins with the words, כי תבואו אל הארץ, “when you enter the Land.”

Rabbi Elie Munk in קול התורה, explains that the entrance into the Land represents the real possibility of attaining spiritual perfection unattainable anywhere else in the world. Therefore, there needed to be a serious cleansing of the impurities left by the כנעני and other decadent societies.

A message of Yom Ha’atzmaut that is often forgotten is that living in Israel provides a Jew with the greatest potential of getting closer to Hashem and growing spiritually.

If the שכינה, Divine Presence, rests in Israel, wouldn’t want to be in a place where he can feel G-D’s Presence. If there is no Torah like the Torah of Eretz Yisrael, wouldn’t want to study in the holiest environment? And if there are more Mitzvot that can be observed in Israel than in the Diaspora, wouldn’t one want to be in the place where he can observe the most Mitzvot?

Yom Haatzmaut that we celebrate tonight and tomorrow should also be viewed as a day of appreciation to G-d for establishing a Jewish State where these spiritual pursuits can now be realized.

It is my hope and prayer that all Jews who are sincere and devoted in their service of Hashem, will open their eyes and realize that they need to be living in the place where this devotion can be elevated. Chag Sameach!

Separating from Impurity

There is a reference to laws concerning purity and impurity at the end of שמיני and in this coming week’s Parshiot of תזריע-מצורע.

Among the less mentioned points is a reference to the laws of Family Purity. A couple who observe these laws meticulously, are careful to separate even before the onset of menstrual blood. They do this to be certain there isn’t even an accidental violation of Nidda laws.

This is learned from the words, להבדיל בין הטמא ובין הטהור, “to separate between the pure and the impure.”

There are two rewards for taking such care. The first is that a couple will be blessed with בנים זכרים, male children. And the second reward is that these sons will grow to be learned enough להורות, to teach. In another Pasuk it says להבדיל ולהורות, to separate and to teach, which is the reason for this derivation.

There is even another סגולה mentioned in relation with להבדיל בין הטמא, to separate between the unclean. It is taken to refer to Havdalla on Saturday night. If one makes it on wine, he will also be blessed with בנים זכרים.

Whether one is into “Segulot” or not, it is very important to take the laws of Family Purity as well as other laws, very seriously.

Wine

We learn from the incident of Nadav and Avihu a great deal about the consumption of wine. The standard explanation as to why they died, is because they entered the Holy of Holies intoxicated.

We know this because Aharon is commanded immediately after the tragedy this particular Halacha about not entering the קודש קדשים as שתויי יין, having drunk wine.

This is also the reason why Kohanim do not Duchan at Mincha every day. The assumption is that they may have drunk wine at lunch. This is why there is Duchaning, ברכת כהנים, on a fast day, as there is no lunch.

It is interesting that wine plays a dual role. On the one hand, wine is used in all religious ceremonies: Kiddush, weddings, Brit, פדיון הבן, etc. And yet, the Rabbis were very aware how wine was the vehicle to sinning and even intermarriage. They made special rules about not even allowing a Gentile to touch our wine.

This is but another proof where we see how there are two sides to each situation. The internet is another example. On the one hand, so much Torah is readily available. But on the other hand there is a great amount of impurity there as well. We need to learn how to make the right choices. Moderation is generally a good way to go-especially when talking about wine.

Highs and Lows

It is never a coincidence how the Parsha of the week coincides with current events. The first of Nissan started out as a glorious day. The Mishkan was dedicated and the people were thrilled to witness a fire coming from the sky, consuming their קרבן. In particular, אלישבע בת עמינדב, had great Nachat. Her husband, Aharon, was inaugurated as כהן גדול, her four sons served as כהנים, and her brother in-law, Moshe, was prophet and king.

The great joy turned to tragedy with the incident of Nadav and Avihu. Their sudden passing, was a shock to the entire nation, and the celebrations turned to mourning.

This coming week, we will experience the reverse situation. Yom Hazikaron, where we remember our fallen heroes, is a very intense and solemn day for Israel. Everyone knows someone who fell defending our homeland, even if not related to them.

When this day ends on Wednesday evening, our emotions change into great happiness as we acknowledge the miracle of the State of Israel. This is the way of life. There is a time to mourn and a time to rejoice. Only as Jews, we feel this more intensely.

The Role of the Rabbis

Shavua Tov-

Rabbi Elazar Abuchatzeira זצ״ל, commented on the first Pasuk of today’s Parsha. We are told that Hashem called Moshe and Aharon and the elders of Israel. Why was it necessary to also call the elders of Israel?

The Rav brought a Midrash in the name of Rabbi Akiva that says that עם ישראל are compared to a bird. Just as a bird cannot fly without wings, so, too, the Jewish people are helpless without the Rabbis. This instance is but one of many where Hashem gives honor to the זקנים, elders.

This shows the importance of אמונת חכמים, and having rabbis in our lives that we consult before making major decisions. A Jew who never consults a rabbi about anything, is leaving out a major component of Judaism.

The question that creates conflict in various circles, is the fallibility of even ancient rabbis. Many believe that there was no subject that they were not knowledgeable about. To even imply that they didn’t know about matters of science and astronomy, would make such a person a heretic.

Others believe that there were certain assumptions in these areas that have proven to be false, and it does not diminish from the greatness of our sages. Rabbi Slifkin uses putting terminally ill patients on life support as an example of something that could not have been known in earlier generations.

Regardless of one’s particular viewpoint, one must never minimize the importance of having rabbis play a role in our day to day lives.

Standing in Silence

Today is Yom Hashoa, Holocaust Remembrance Day. At 10:00, we will have a צפירה, a siren where we will stand at attention to remember those who perished in the Holocaust.

We will have two more sirens next week on יום הזכרון, when we remember our fallen soldiers and others who were victims of terrorism.

In some circles, there is opposition to these moments of silence, and see this as a violation of the Pasuk, לא תלכו בחוקות הגוים, that we should not follow non-Jewish practices.

Rabbi Natan Slifkin addressed this claim in two ways. First, he felt that there is a reference to standing silently during a tragedy from Aharon in this week’s Parsha. The Torah says, וידם אהרון, that Aharon stood in silence when he learned that his sons Nadav and Avihu, had passed away.

The second explanation is that the origin of a moment of silence, does not follow under the category of חוקות הגוי. This is because, this prohibition is related to matters connected with עבודה זרה. Showing respect for the dead by standing in silence, has no connection to idol worship, according to Rabbi Slifkin.

There are those who recite תהילים during the time of the siren, in order to cover themselves.

Personally, I believe these sirens and moments of silence, are a very nice gesture and a time of reflection on what these losses represent. These sirens make Israel very special in that everyone is forced to recognize the sacrifices made so that we would have the benefit of a Jewish State.

Keep the Fire Burning

One of the fascinating facts related to the Beit Hamikdash is the fire on the מזבח, the altar. The Torah speaks of an אש תמיד, a permanent fire, that must be burning at all times.

The miraculous aspect of this Mitzva is that no weather condition was able to extinguish the altar’s fire. And in addition to that, the smoke went straight up to Heaven in a pillar that was not moved by strong winds. On a practical level, there needed to be a huge amount of wood constantly available to keep the fire burning.

The spiritual message is that we as individuals must keep our own fire burning. We must keep ourselves motivated and enthusiastic in our observance of Mitzvot. We must maintain the same idealism of our youth as we grow older. The time for complacency is in the next world. While we are here, we must keep the fire burning!

Yearning of Soul

The Ramchal, Rav Moshe Chaim Luzzatto, discusses the conflict of man between his body and soul. The body longs for the physical, and the soul, the spiritual.

What is unique to all human beings is that they were created בצלם אלוקים, in the image of G-d. This is a clear reference to the soul placed in every individual. As a result of this soul possessing an aspect of the Divine, there is a natural yearning for the soul to attach itself to G-d.

This attachment for the Jew, comes with the observance of the 613 Mitzvot. For the Gentile, he only needs to observe the Seven Noachide Laws to achieve this connection of righteousness. This means that every human being has an innate longing to be attached to G-d, each one according to his level. This connection brings a person to spiritual joy, which is lasting and permanent. Physical pleasure of the body is momentary and fleeting.

If the words of the Ramchal are true, it is not difficult to understand why the world is messed up. Instead of connecting to G-d, the masses are seeking substitute beliefs, that will only lead to futility.

If it is happiness that people are looking for, it cannot be found if Hashem is removed from the equation.

Choosing Good Over Evil

In the Ramchal’s book, דרךה׳, The Way of G-d, he speaks of the importance of acknowledging and accepting G-d’s Kingship by reciting the words שמע ישראל ה׳ אלוקינו ה׳ אחד.

The reason why this is so important is because when Hashem’s authority is confessed by all mankind, every type of good and prosperity exists in the world. Blessings are increased, and the world abides in peace.

The Ramchal goes on to say that when servants rebel, and do not subjugate themselves to G-d and recognize His Authority, then good is lacking, darkness prevails, and evil dominates.

This expresses in a nutshell, why the world is in such a bad state. Serious problems will continue to exist when man believes that his rules and assessment of right and wrong, overrules G-d’s rules. The world is given over to Evil rather than Good. It is sad that something so basic and fundamental, is rejected by the masses.

Ayin Hara

The question of Ayin Hara, the evil eye, is a perfect example of a case where it is overly simplistic to dismiss as nonsense. Too much has been written in commentaries on the Torah, and Talmud, and traditional works until today, that would force our intellectual honesty, to give it a serious look.

Some opinions say that עין הרע only has strength if one gives it power. Others say that it is not possible for the eyes to have the ability to do harm. And still others attribute this to foolish superstitions.

All of these opinions are just too simplistic. There are too many instances where it is clear that one’s jealousy and envy of another person has the potential to do harm. There are even cases in the Gemara about the need to build a partition between fields so that one neighbor will not damage the other with his Ayin Hara.

On the other hand, people take the עין הרע to ridiculous extremes. It is difficult to accept that amulets or red threads can ward off Ayin Hara. It is also foolishness to blame every failure or disappointment on עין הרע.

We must look for some intermediary common ground in dealing with this subject as well. Nothing is simple, but we must continue to search for what is right in Hashem’s eyes. Sefirat Haomer: Yesterday was seven.

Choosing the Right Path

Shavua Tov. The Ramchal says that the study of Talmud is an exercise in the pursuit of truth. As such, it is incumbent upon every G-d fearing Jew to ponder what is the correct path to follow.

I have been reading a book by Rabbi Dr. Natan Slifkin titled “Rational vs. Mysticism.” Rabbi Slifkin raises numerous questions that many would prefer would disappear. He tries to point out that we need to be intellectual honest enough to point out that taking one particular viewpoint has its flaws.

On the one hand, there are problematic Midrashim such as Rabbi Yochanan turning a disrespectful student into a pile of bones. Is this to be taken literally or is it an allegory?

Do we assume that Chazal, our great sages knew everything, including matters of science? If that’s the case, could they have known about prolonging a person’s life by putting them on life support?

But on the other hand, there are so many inexplicable supernatural events to this day, of people recovering from illnesses where doctors have given up hope?

It appears that our search for truth requires that we find a balance between these two schools of thought. In essence, the real answers come from Hashem. If we sincerely seek Him out, he will guide us on the proper path.

Song of Songs

Pesach is very much connected with the גאולה, Redemption. Just as we were redeemed from Egypt in the month of Nissan, our future Redemption will also take place in Nissan.

For this reason, it is the Minhag among Ashkenazi Jews, to read שיר השירים, Song of Songs, on Pesach.

It was Rabbi Akiva who convinced the other Tannaim of the specialness of this work by King Solomon, that he called it, קודש הקדשים, the holy of holies of the books of Tanach.

The analogy is made between the true love of a man and his wife, and Hashem and the Jewish people. The loving relationship between a husband and wife, based on mutual values, love of G-d and the Torah, is intended to be the highest connection between two individuals.

Similarly, the special bond between Hashem and the Jewish people, is loftier than any other nation on earth. The ultimate connection will take place when Mashiach comes and all the earth acknowledges Hashem as the One and only true G-d.

Sefirat Haomer: Yesterday was four. Shabbat Shalom and Chag Sameach.