Today's Learning: Bechorot 6:12-7:1 O.C. 510:2-4 Erachin 33 Hamaayan / The Torah Spring Edited by Shlomo Katz Tazria Vol. XI, No. 27 (510) 5 Nisan 5757, April 12, 1997 The mishnah (Negaim 2:5) states: "A person can see every blemish except his own." Literally, this means that a kohen may not diagnose his own tzara'at. Figuratively, however, it reminds us that people are ready to see the bad in others, but not in themselves. Rav Yitzchak Meir Alter z"l (the first Gerrer Rebbe; known as the "Chiddushi Harim") originally was a chassid of the Maggid of Koznitz. Later, he left Koznitz and became a chassid of Rav Simcha Bunim of Przysucha. Understandably, the Maggid was hurt, and when Rav Yitzchak Meir suffered a great deal later in life, he saw it as a punishment for the pain which he had caused that tzaddik. "Nevertheless," he said, "I don't regret leaving Koznitz. You see, in Koznitz they used to praise me, but in Przysucha they tell me what is wrong with me. I don't want a rabbi who praises me; I want a rabbi who helps me see my faults." ****************** "A woman who will conceive and give birth . . ." (12:2) What is added by mentioning that a woman conceives before she gives birth? asks Rav Mordechai Ze'ev Margulies z"l (died 1893). This is obvious! The Midrash Tanchuma states: "After G-d created the animals, birds, reptiles and insects, He created man. Similarly, as long as a baby is in the womb, G-d teaches him and tells him, `Eat this; don't eat that. This is pure; that is not, etc...'" The message of the midrash, Rav Margulies explains, is that G-d's involvement with man begins in the womb, at the time of conception, and long before birth. Just as G-d took six days to create the animals, birds, reptiles, insects and everything else that man needs in his environment, so He takes nine months to prepare the baby for entry into the world. (Kol Haramaz) ****************** There are three kinds of tzara'at wounds mentioned in verse 13:2. They are: s'eit, sapachat and baheret. Rav Moshe Sternbuch shlita writes that these allude to three types of people who speak lashon hara (the sin for which tzara'at comes). S'eit is related to the Hebrew word for "uplift." This refers to people who put down others in order to increase their own importance. Sapachat is related to the Hebrew word for "attach." This refers to people who speak lashon hara as a result of keeping bad company. Finally, baheret is related to the Hebrew word for "clear." This refers to people who thinks they know everything. The common denominator among these three types of people is that the Torah calls them tamei/impure. (Ta'am Vada'at) ****************** From the humor of our sages . . . Rav Itzele of Volozhin was very careful to avoid lashon hara and other improper speech. Once, when he had no choice but to accuse another of lying, he still could not do so outright. He said instead: "That man has a phenomenal memory. Some people remember things that happened 30 years ago. Other people remember things that happened 50 years ago. That man even remembers things that never happened." ****************** Parashat Tazria In Halachah - This parashah contains 7 of the Torah's 613 mitzvot. (Sefer Hachinuch) - On the eighth day, the flesh of his foreskin shall be circumcised. (12:3) Circumcision may be performed only after sunrise, whether on the eighth day or on a later day, as it is written, "On the eighth day . . ." [One might have thought that the eighth day is only the earliest time to perform this mitzvah, but that it may be done at any time thereafter, day or night. Our pasuk teaches that this is not so.] Milah may be done at any time during the day, but those who are particularly careful do mitzvot at the earliest possible time. Milah done on the eighth day supersedes many of the laws of Shabbat. However, after the eighth day, it does not. (Rambam, Hil. Milah 1:8-9) - Why are the laws of tzara'at not observed today? Rav Yehuda Leib Graubart z"l (early 20th century rabbi of Toronto) writes that, in theory, the laws are applicable. However, a kohen may diagnose tzara'at only if he can recognize each type of tzara'at and identify it by its correct name. Today, we simply have no one who is capable of that. Rav Graubart first quotes Rav Menachem Kasher z"l. He suggested that one may diagnose tzara'at only if he has had "hands-on" lessons from a qualified teacher (rather than book-learning). Rav Graubart rejects this explanation, arguing that we would never neglect an entire category of mitzvot simply for lack of a live teacher. (She'eilot Uteshuvot Chavalim B'ne'emim , Part IV, No. 34) - Why do the laws of tzara'at not begin, as do most other mitzvot, with the command, "Speak to Bnei Yisrael"? Ramban writes: Because when a kohen sees a person with tzara'at, he must quarantine him. Rav Graubart z"l (see above) explains: It appears from here that a kohen who sees someone with tzara'at is obligated to tell him, even if that person did not ask the kohen's opinion. Why? One reason is because one is prohibited from excising a tzara'at wound (Devarim 24:9). If a person does not know that he has tzara'at, he is likely to transgress this mitzvah. (She'eilot Uteshuvot Chavalim B'ne'emim , Part II, No. 125) ****************** Pesach Thoughts We read in the Haggadah, "Even if we are all wise, we are all understanding . . . it would still be a mitzvah for us to relate the story of the Exodus." Of course it would be! Why would we think otherwise? asks Rav Mordechai Gifter, shlita. He explains: The mitzvah of relating the story of the Exodus has two parts. From the fact that we push our children to ask questions, it would appear that the mitzvah is mainly to inform those who do not know the story. No, says the Haggadah, it also is a mitzvah for those who already know the story to remind themselves of it. (Haggadah Shel Pesach Pirkei Možed) ****************** Rav Yehoshua Heschel Rabinowitz (the "Manestricher Rebbe") z"l writes: The purpose of the mitzvah to relate the story of the Exodus is not to give thanks to G-d for the kindness which He did for us in taking us out of slavery and making us His special people. Rather, the purpose of the mitzvah is for the benefits which it offers in the present, strengthening us as we wander from exile to exile. (Haggadah Shel Pesach Torat Yehoshua) [The above explanation of the mitzvah answers a question which is posed by several writers: Generally, one is prohibited from praising G-d excessively, for once one starts to praise G-d, how dare he stop (see Megillah 18a). How, then, can the Haggadah say, "The more one tells about the Exodus, the better?" If we understand, however, that the purpose of relating the story of the Exodus is not to praise G-d, but to learn from it and apply the lessons to our own lives, then the above question is resolved.] ****************** Donations to Hamaayan are tax-deductible