BS"D Hamaayan / The Torah Spring Edited by Shlomo Katz Tazria-Metzora Finding G-d in Nature and in the Torah Volume 23, No. 26 1 Iyar 5769 April 25, 2009 Sponsored by Howard Benn on the occasion of the 25th yahrzeit of his uncle and rav Rabbi Henry J. Benn (Harav Chanina Yehuda ben R' Mordechai a"h) Today's Learning: Keilim 17:10-11 O.C. 303-27-304:1 Daf Yomi (Bavli): Bava Kamma 118 Begin Bava Metzia on Monday Daf Yomi (Yerushalmi): Bava Kamma 34 King Shlomo writes in Mishlei (13:14), "The teaching of a wise man is a source of life, to turn him away from the snares of death." Rabbeinu Yonah Gerondi z"l (Spain; died 1263) explains: The teachings and reproofs of a wise man are a source of life for those who follow them, for he will lead a person away from traps that can cause one's death. Alternatively, writes R' Yonah, the verse may refer to studying nature. Through such study, especially through the study of the human body, one can gain an appreciation of G-d's constant kindness. This knowledge can be a "source of life" because it can lead a person to feel awe of G-d, to love Him, and to observe His commandments. Likewise, such appreciation can steer a person away from sins which are the "snares of death." This is the idea expressed in the verse (Yeshayahu 40:26), "Raise your eyes upward and see Who created these things . . ." R' Yonah continues: The first thing on which one should reflect (when studying nature) is the complexity of the human body and the fact that it brings together so many disparate elements. All of these were joined together by G-d to build a tabernacle for the soul, the seat of the intellect. G-d's kindness, and His wonders, relating to the formation of the human body begin in the mother's womb. Then, when a baby is born, his mother's milk is waiting for him and provides all his needs in the best possible way. [R' Yonah continues his description of the wonders of the human body and G-d's kindness evident therein.] This might be a reason, writes R' Yonah, that our parashah requires a woman who has given birth to bring a sacrifice, i.e., it is an opportunity to thank G-d for the wonders of childbirth. (Derashot U'perushei Rabbeinu Yonah Al Ha'Torah) ******* "This shall be the law of the metzora . . ." (14:2) Our Sages say that "metzora" alludes to "motzi shem ra" / one who slanders. Indeed, the Gemara teaches that tzara'at is a punishment for lashon hara. In the course of its discussion of lashon hara, the Gemara (Arachin 15a) states: "Sinning with one's mouth is more serious than sinning with one's deeds." Commentaries ask: Why is this so? Indeed, it would seem not to be true, since we know that one who commits a sinful deed is liable for the punishment of makkot / lashes, whereas one who sins through speech is not! R' Chaim Palagi z"l (rabbi of Izmir, Turkey; died 1868) explains in the name of the work Iyun Yaakov: When one commits a sinful deed, it [typically] is because he derives some physical pleasure thereby. In contrast, we read in Kohelet (10:11), "There is no advantage to the master of the tongue," i.e., to one who speaks lashon hara. [Typically, lashon hara is the result of idleness, not because the speaker obtains any advantage from speaking ill of others.] Alternatively, writes R' Palagi, the Gemara means that it is easier to speak lashon hara than to commit a sinful deed. Because committing a sinful deed requires some exertion, the punishment (i.e., lashes) requires the bet din to exert itself. In contrast, just as one speaks lashon hara through a swift and effortless movement of his tongue, so too the punishment for lashon hara is at the hands of G-d--swift and effortless. [This is not true today, because G-d does not reveal Himself to us as He did to earlier generations.] (Einei Kol Chai) ******** "The kohen shall command; and for the person being purified there shall be taken two live, clean birds . . . "The kohen shall command; and the one bird shall be slaughtered . . . "[A]nd he shall set the live bird free upon the open field." (14:4-5, 7) Midrash Rabbah asks: Why is one bird slaughtered and one bird left living? To teach that just as the slaughtered bird cannot return, so the affliction of tzara'at will not return. R' Yitzchak Ze'ev Yadler z"l (Yerushalayim; late 19th century) explains: Initially, tzara'at afflicts a person as punishment for a sin. However, one might have thought that a person who has had tzara'at is naturally susceptible to a recurrence even without sinning again. Therefore, G-d, in His kindness, commands the metzora to bring an offering of two birds so that in the merit of obeying G-d's command, G-d will in turn command the tzara'at not to follow its natural course and not to attack the one-time sinner/victim again. Then why not slaughter both birds? Because a person might think, "If G-d has commanded the tzara'at not to recur, I can safely sin again." No, says the Torah. One bird is allowed to live - a reminder that the affliction of tzara'at does still exist and can return as a punishment. (Tiferet Zion) ******** Pirkei Avot "Be diligent in the study of Torah, and know what to answer an apikores / heretic." (Ch. 2) How are these two instructions related to each other? R' Zvi Yehuda Kook z"l (rosh yeshiva of Yeshivat Merkaz Harav, who, like his famous father, was known for his warm relations with Jews at all levels of observance; died 1982) would often say that the diligent study of Torah is a prerequisite for properly answering the questions of the confused and lost members of the generation. Accordingly, he would strongly discourage young students from participating in social groups with non-religious youngsters or in kiruv / outreach activities. Only the most seasoned students of the yeshiva received R' Kook's blessing to be involved in such work. Similarly, a group of students from Yeshivat Merkaz Harav that was preparing to enlist in the Israel Defense Forces asked R' David Cohen z"l (1887-1972; a leading instructor at that yeshiva; known as the "Nazir") whether, given an option, they should choose to be segregated from non- religious soldiers or whether they should be integrated with those soldiers in the hope of influencing them. R' Cohen responded by quoting the words of the Shabbat prayers, "Filled with luster and radiating brilliance." Only when one is filled with the luster of Torah can he radiate its light to others. (Quoted in Sichat Avot p.246) ******** "Know what to answer an apikores / heretic." Someone once approached R' Cohen (see above) and declared that he did not believe in G-d. R' Cohen responded; "Have you learned enough about G-d to make an educated choice not to believe in Him?" (ibid p.247) Where does one "find" G-d? R' Moshe ben Nachman z"l (Ramban; died 1270) addresses this question based on Tehilim, chapter 19, which begins: "The heavens declare the glory of G-d and the firmament tells of His handiwork." Verses 2-7 of this psalm describe how the wonders of nature can lead man to praise G-d. A thinking person contemplates nature and realizes that nothing moves unless a force caused it to move. This is proof that there is a Creator. Even so, verse 8 informs us: "The Torah of Hashem is perfect, restoring the soul." Ramban explains: As much as a thinking person can find proofs in nature that G-d exists, Torah study is an even better way to resolve any doubts, for it "restores the soul, and makes the fool wise." (Derashat Torat Hashem Temimah) ******** This Week in History, Halachah, and Minhag 26 Nissan 2517 (1242 B.C.E.): Yehoshua bin Nun passed away. Therefore, this day is listed in the Shulchan Aruch (O.C. 580:2) as an optional fast day. 28 Nissan: On this date, the walls of Yericho fell and Yehoshua bin Nun composed the prayer of "Aleinu" (Luach Davar B'ito p.915). It is worthwhile to review the following words of the Mishnah Berurah (132:8) regarding the thrice-daily recitation of Aleinu: One should say Aleinu with trepidation and awe because all of the hosts of the Heavens are listening, G-d "stands" with the entourage above, and they all answer, "Fortunate is the people for whom this is so. Fortunate is the people whose's G-d is Hashem." On this day in the year 5705 (April 11, 1945): The concentration camp at Buchenwald was liberated. Rosh Chodesh: When Rosh Chodesh falls on Shabbat, the regular mussaf prayer is replaced by the special text beginning with the words, "Atah yatzarta." According to some authorities, one is required to review this version of mussaf before praying because it has not been recited in the prior thirty days. This applies even when one prays from a siddur. (Bayit Chadash 100). 1 Iyar 2929 (830 B.C.E.): On this date, construction of the first Bet Hamikdash began. 2 Iyar: Most congregations resume the recitation of Tachanun on this date after a month-long hiatus. However, some have the custom not to recite Tachanun during the entire Sefirah period. (Luach Davar B'ito p.929) When Rosh Chodesh falls on Shabbat, some have the custom to eat an extra meal on Sunday to make-up for the missed Rosh Chodesh seudah. (Luach Davar B'ito p.930)