Tazria-Metzora 5777

Double walled protection[1]

זאת תהיה תורת המצורע ביום טהרתו והובא אל הכהן: ויצא הכהן אל מחוץ למחנה וראה והנה נרפא נגע הצערת מן הצרוע
This shall be the law of the Metzora on the day of his purification: He shall be brought to the Kohen. The Kohen will go out of the camp and see and behold the tzara’as affliction has been healed from the Metzora[2]

This week’s double parsha deals mostly with the laws of tzara’as, most commonly translated as leprosy. While being a whitish skin condition, in reality it’s a totally unrelated spiritual malady[3] with physical symptoms. Chazal tell us[4] that someone who contracts tzara’as, known as a Metzora[5], usually committed a certain sin[6]. One example is that of loshon hara, evil speech. As a result of his sin, he is infected with a disturbing skin condition, and has to have his status established by a Kohen. If the Kohen determines he is spiritually pure, then he is. The opposite is also true. Once declared impure, there are a series of laws he must follow while in that state. An example is that he has to leave the city he is in and dwell by himself[7]. There are also a different set of laws on how to purify himself. Part of the purification process involves the Metzora going to the Kohen[8] and having him determine if the malady has diminished sufficiently. The problem is the very next verse describes the Kohen being the one leaving the city to go to the Metzora. Who is going to whom?

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Shemini 5777

Alien Fire[1]

ויקחו בני-אהרן נדב ואביהוא איש מחתתו ויתנו בהן אש וישימו עליה קטרת ויקרבו לפני יקוק אש זרה אשר לא צוה אתם: ותצא אש מלפני יקוק ותאכל אותם וימתו לפני יקוק
The sons of Aharon, Nadav and Avihu, each took their fire pan, put fire in it, placed on it incense, and offered before Hashem an alien fire that they were not commanded [to bring]. A fire then went forth from before Hashem and consumed them and they died before Hashem[2]

Right after the inauguration of the Mishkan, the Tabernacle, tragedy strikes. The entire Jewish people are overjoyed that their hard work has paid off.  They’ve finally built the Mishkan, and Hashem has shown that His Divine Presence is with them[3]. Two of the sons of Aharon, wanting to express their gratitude, offered a voluntary incense offering. Their plan backfires and a fire comes forth and kills them. The verses seem to indicate that their sin was bringing an unwanted offering. However, Chazal indicate that there were other sins which caused their deaths.

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Pesach 5777

To change one’s nature[1]

הים ראה וינס הירדן יסב לאחור
The Reed Sea[2] saw and ran away, the Jordan River turned backwards[3]

During the holiday of Pesach (as well as every other holiday), we recite Hallel during the morning prayers. It consists of chapters 113 to 118 from Psalms. Chapter 114 describes how when the Jews left Egypt, nature was entirely subservient to them. Nothing stood in their way. Most pronounced was the miracle of the splitting of the sea. On the seventh day of Pesach, we commemorate this event with the Torah Reading being the Song at Sea that the Jews recited[4] after this miracle.  In Psalms the sea is described as “running away” from the Jews, meaning that it split in two, after seeing something. What did it see that made it split? Chazal teach us that it was the coffin[5] of Yosef[6]. When Yosef was dying, he commanded his brothers and their descendants to ensure when the Jews are redeemed from Egypt that his remains be taken to the land of Israel to be buried there[7]. The Torah describes that it was Moshe who brought the coffin of Yosef with him to the sea[8].

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Pesach-Tzav 5777

The message of the four cups on Passover[1]

מה נשתנה הלילה הזה מכל הלילות
Why[2] is this night different than every other night?[3]

In the four questions we list four differences that are prominent on the night of the Seder as opposed to other nights: eating only matzah and no leavened bread, eating marror (bitter herbs), dipping two times[4], and eating and drinking while reclining. A difference that’s neglected is the obligation to drink four cups of wine, which doesn’t exist on other nights. Why is this difference not mentioned in the Haggadah?

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