Parshat Tazria/HaChodesh

1 Nisan, 5776/April 9, 2016

This issue is dedicated by Jeffrey and Rochel Silver
in honour of Mr. Baruch Azizas 90th birthday
and the engagement of Josh Aziza to Nilah Zeifman

Vol. 7 Num. 31

Look for our Seder Companion 5776, coming next Shabbat!

Repentance as Freedom
The Canadian tax code does not
engage in moral instruction, and the
criminal code does not digress into
ethical guidance. Rambam, though,
concluded some of the sections in his
work of law, Mishneh Torah, with
philosophical thoughts on the laws
themselves.
A prime example can be found at the
very end of the laws of temurah
(Temurah 4:13; see Meilah 8:8 and
Mikvaot 11:12 for similar examples).
Rambam concludes the section by
exhorting the reader to strive to
understand the laws of the Torah, even
those apparently beyond the grasp of
human logic, to the best of his
abilities. He then goes on to suggest an
underlying reason for the complex
prohibition of Temurah, thereby
serving as a role model for the idea he
had just expressed.
Perhaps the Sages statements framing
the affliction of tzaraat as a Divine
punishment for sin are such an
exercise, an attempt to explain the
overarching purpose of this cryptic
body of law. Looking deeper, though,
we must still understand the details of
the specific laws that apply to the
metzora. To cite a few key laws from
Vayikra 13:45-46:
The metzora is sent out of the camp,
just like someone who has become
ritually impure due to contact with a
corpse. (See also Bamidbar 5:2.)
The metzora wears torn clothing,
allows his hair to become disheveled,
and covers his mouth. All three of
these are shared with the laws of

Rabbi Yisroel Meir Rosenzweig

mourning as well. (Torat Kohanim,
Negaim 12:6-7)
The metzora sits alone outside of the
camp.
These examples, along with others,
paint a fascinating picture the metzora
is compared to a mourner who has
come into contact with a corpse,
contaminating him. However, there is a
critical difference between the two. One
who has come into contact with a
corpse has been contaminated by an
element external to himself. The
metzora, however, hasnt come into
contact with an external source of
impurity. Instead, his own actions have
brought about the punishment of
tzaraat; the impurity has come from
himself. It seems as though the metzora
is in fact mourning for himself and his
actions!
Ramban offers an amazing, albeit terse,
comment on this section (14:4). He
writes, The metzora, a house afflicted
with tzaarat, and ritual impurity due to
contact with a corpse are all akin to the
Korban Pesach in Egypt. With this line,
Ramban notes an element shared by all
three: the hyssop branch.
In Egypt, a hyssop branch was dipped
into the blood of the Korban Pesach
and then used to apply the blood to
the doorposts of Jewish houses
(Shemot 12:22).
The purification process of the
metzora involves dipping a hyssop
branch into water that has had blood
of a korban dripped into it. This
bloody water was then sprinkled onto
the metzora.

Finally, a hyssop branch is added to

the parah adumah as it is burnt for
its ashes. These ashes are then used
to purify those who have come into
contact with a corpse.

There appears to be an especially close

link between the blood-dipped hyssop
branches of Egypt and the metzora.
Perhaps the purification process of the
metzora is modeled after the Exodus
from Egypt. Its as though G-d is saying
to the repentant metzora, I am G-d,
who took you out of Egypt. I am G-d,
who brings you back into the Camp of
Israel. Sent away from the community
as a consequence of his actions, the
metzora is now allowed to rejoin society.
In doing so, it is as if the metzora is
reliving the Exodus from Egypt on a
personal level. Through repentance and
purification, the metzora is freed from
his past wrongdoing and able to
rekindle his relationship with G-d and
community.
While tzaarat may not be a common
fixture in our lives today, the lessons
that it teaches us certainly can be, if we
allow them in. Do we view repentance
as a burden, rather than an experience
of being set free? What could be gained
if we would compare our process of
repentance to the Exodus and the
experience of the metzora?
yrosenzweig@torontotorah.com

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SGAN ROSH BEIT MIDRASH
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CHAVERIM DAR BARUCHIM, YEHUDA EKLOVE, URI FRISCHMAN, DANIEL GEMARA,
MICHAEL IHILCHIK, RYAN JENAH, SHIMMY JESIN, CHEZKY MECKLER, ZACK MINCER,
JOSH PHILLIP, JACOB POSLUNS, SHAI REEF, ARYEH ROSEN, SHLOMO SABOVICH, EZRA
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We are grateful to
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Book Review: The Night That Unites

The Night That Unites
Rabbi Aaron Goldscheider
Urim, 2014
Unity
According to a 2013 Pew research poll,
an average of 70% of American Jews
attend a Pesach Seder. That number
jumps to 85% when referring to Jews
who affiliate with a movement. This is
the highest percentage of participation
in any Jewish practice. Something
about the Pesach Seder unites the
nation of Israel.
The author notes a Kabbalistic tradition
that by reliving the Exodus from Egypt,
we perform a yichud, a unification,
between Hashem and the nation of
Israel. (Introduction pg. 9) This
Haggadah comes to frame and unite the
teachings and personalities of three
great Torah luminaries of the 20th
century: Rabbi Avraham Yitzchak
HaKohen Kook and his warm embrace
of the secular Jew, Rabbi Joseph B.
Soloveitchik and his balance between
developing Torah with a sophisticated
and relevant message, and a profound
spiri tuali ty, and Rabbi Shl om o
Carlebach and his ability to see every
person in the world as unique and
created in the image of G-d. (pg. 15)
According to the author, what most

unifies these three is their shared

belief in the importance of sharing the
wisdom of Torah with every Jew and
the way they warmly invited all Jews
into our holy tradition. (ibid.)

Each section of the Seder is prefaced

by beautiful artwork and there are
occasional graphics featured within
the text, often assisting the reader to
understand the commentary.

The Layout
The Haggadah text is positioned in
grey text boxes, alongside basic
e xpla na ti on s, in struction s and
translations for each part of the Seder.

Throughout the Haggadah there is an

added, seemingly minor, feature which
could easily go unnoticed, but it is one
of this reviewers favorite parts.
Following an intriguing comment, the
author will sometimes insert a related
question that is ultimately left for the
reader to contemplate. Why is Torah
study so central to the Jewish
experience, and in particular, why is it
a focal point of the Seder? (pg. 102)
In what way does your Jewish identify
define who you are? (pg. 132) What
teachings can be found in the
Haggadah that can guide us in
addressing the struggles and pains we
face in life? (pg. 203)

The commentary provided in this

Haggadah is extensive, often with
several pages of teachings, stories and
anecdotes following a few lines of text.
Each commentary is given a title, and
each title is coloured maroon, green or
blue, denoting the commentary of
Rabbis Kook, Soloveitchik and
Carlebach respectively. Additionally,
each page lists the order of the Seder,
with the current section clearly
identified, (an important feature due to
the length of the commentaries and
given the potential gaps between the
actual Seder text). Each comment
provided is sourced at the back of the
book, with sources listed by page and
title of the commentary. The sources
range from other Haggadot, to books
written by or about the various Rabbis,
to audio recordings.

613 Mitzvot: 506: Leg, Jaws and Stomach

After the Torah divests the tribe of Levi from ownership of
tribal land and from shares of the spoils of war, Devarim 18:3
-5 assigns certain gifts to the kohanim. The first gift listed
comes from shechitah of oxen, sheep and goats: And this is
the law of the kohanim from the nation. From those who
slaughter, whether ox or sheep, he shall give to the kohen the
foreleg, jaws and abomasum. The foreleg is the right foreleg;
the flesh of the jaws extends down to the epiglottis; and the
abomasum is the last stomach to digest food.
The Talmud (Chullin 134b) associates these gifts with
Pinchas, who executed Zimri, leader of the tribe of Shimon,
and Kozbi, the Midianite woman with whom he was publicly
consorting. Biblical passages describe Pinchas taking a spear
in hand (=the animals foreleg), praying (=the animals jaws),
and stabbing the criminals in their keivah (=the abomasum).
Pinchas is first identified as a kohen in the aftermath of this
event, and he earns these gifts on behalf of his kohen
descendants.
Rav Chisdas rules
The Talmud (Chullin 132b) records Rav Chisdas declaration
that kohanim must also give these gifts, on penalty of excommunication for failure to do so. Nonetheless, the rule is
that kohanim are exempt. (Mishneh Torah, Hilchot Bikkurim
9:8; Yoreh Deah 61:22)
The Talmud further records Rav Chisdas instruction to give
each recipient a significant portion, and this is recorded in
Shulchan Aruch. (Yoreh Deah 61:9) Similarly, we are
obligated to give travelling paupers a minimum gift of some
significance. (Yoreh Deah 250:3-4)

Rabbi David Ely Grundland

Recommendation
This Haggadah truly has something for
everyone, and including elements the
readers may not have expected. The
teachings it presents will speak to the
serious Torah scholar and layperson
alike. The Night That Unites will
thoroughly enhance any Seder at
which it is present.
dgrundland@torontotorah.com

Rabbi Mordechai Torczyner

Rav Chisda also ruled that kohanim should eat these gifts
in a royal manner: roasted, and with mustard. (Chullin
ibid.) Sefer haChinuch (#7) explained that in roasting one
displays no concern for the fat which drips into the fire
below. Rabbi Moshe Isserles added that roasting displays
dignified patience, without resorting to a prolonged period of
boiling. (Torat haOlah 3:53)
Rav Chisdas third statement is problematic; an earlier
mishnah (Zevachim 10:7) says that one may eat korbanot in
any manner. How could Rav Chisda disagree with this?
Some answer that Rav Chisda recommended roasting only
as an ideal. (Tosafot Chullin ibid.) Alternatively, per
Rambam, korbanot may be eaten in any manner, but these
gifts must be eaten when roasted. This may be because a
kohen who owns a portion of a korban is required to eat it,
and so we do not force him to eat it in a particular way. A
kohen is allowed to give away these gifts, and so we can
require roasting; those who do not enjoy roast meat may
simply give the gifts to someone who does enjoy it. (Divrei
Yatziv Orach Chaim 204)
Today
Rambam ruled that this mitzvah applies even without a Beit
haMikdash. (Mishneh Torah, Hilchot Bikkurim 9:1)
However, some medieval Ashkenazi communities seem to
have neglected the practice, and Shulchan Aruch Yoreh
Deah 61:21 notes a view that this mitzvah does not apply
outside of Israel. For more on the relevance of the mitzvah
today, see Rabbi Yaakov Jaffe, Priestly Meat Portions in Exile
(Hakirah 14, http://www.hakirah.org/Vol14Jaffe.pdf).
torczyner@torontotorah.com

Visit us at www.torontotorah.com

Biography

The Apter Rov

Rabbi Baruch Weintraub
Rabbi Avraham Yehoshua Heschel was
born in migrd, Poland, in 1748. He
was a scion of well-known rabbinic
families; his father, Rabbi Shemuel, was
a famous rabbi. In his early years, Rabbi
Avraham Yehoshua studied under Rabbi
Elimelech of Lizhensk, and he soon
developed a reputation for a sharp mind
and friendly nature.
As the new Jewish movement of
Hasidism gained supporters in Poland,
Rabbi Avraham Yehousua became one of
its most prominent advocates. He served
for eight years as the Rabbi of Apt,
Poland, which provided his popular
nickname: The Apter Rov. In 1816,
after the death of the Rebbe of
Mezhibizh, he settled there, in the
birthplace of Hasidism. There he
established a Beit Midrash which
became known as the Apter Rovs Kloise,
attracting thousands of Hasidim.
Rabbi Avraham Yehoshua was famous
for his love of the Jewish people, and his
effort to see the simple Jew favorably
regardless of the circumstances. This
characteristic allowed him to connect
with the most uneducated Jews, giving
them a feeling of belonging. Sometimes,
it also led him to ideas which others saw
as hyperbole and exaggeration. Some
described him as inheriting a spark from
the soul of Rabbah bar bar Chana, a
talmudic sage known for legends which
appear exaggerated and even grotesque
in superficial reading, but which have
accurate and piercing inner meanings.
Rabbi Avraham Yehoshua Heschel asked
that no lofty titles be inscribed upon his
tombstone, other than Lover of Israel.
He is physically buried in Mezhibizh, but
Hasidim tell in a legend that befits its
subject - that his body was carried to the
Land of Israel by angels and reburied in
Tiberias, where a stone marks his second
place of burial to this day.
Rabbi Heschels yahrtzeit is the 5th of
Nisan, which occurs this Wednesday. In
the Ruzhyn Hasidic dynasty, this day is
designated for baking matzah. Rabbi
Yisrael of Ruzhyn, founder of the
dynasty, is quoted as saying, If I did any
wrong in baking the Matzah, the Apter
Rovs holy soul will certainly correct my
misdeed, so that I will have kosher
limehadrin matzah for Pesach.

Torah and Translation

To be above the beasts

Rabbi Avraham Y. Heschel, Ohev Yisrael, Parshat Tazria
Translated by Rabbi Baruch Weintraub

,
,

,
.

,
...
...:
( )
,


, .

.
,

...
:
...
, ,
.


...
-
...
,
,
. ,

,

.
.

When a woman produces children, etc.

Rashis language is: Rabbi Simlai said:
as the creation of man was after all
domestic and wild animals and birds
were created in the six days of creation,
so his laws were explained after the
laws of domestic and wild animals and
birds.
This is wondrous, and Rashis intention
in bringing this here is mysterious. For
if he wants to explain why the Torah
delayed writing the laws of human
[tzaraat] until after stating the laws for
domestic and wild animals and birds, we
have already been given a great rule,
that there is neither before nor after in
the Torah
To wake our heart we should say on
the level of remez (hint):
The Rambam wrote that tzaraat was not
a natural occurrence, but rather a
miraculous and wondrous thing. When
the Jewish nation was in its land, and
the Divine presence was among them,
and they reached the level of prophecy,
then they also reached this level.
Meaning: when an Israelite would
perform something bad, G-d forbid, then
immediately the signs of impurity would
be seen on his body. And on the skin,
not in the flesh. And these signs were
not seen in any nation or language, and
not in domestic and wild animals or
birds
Thus, that is what Rashi wrote:
Rabbi Simlai Rabbi is a language of
multiplying and elevating Simlai is a
language of dress, a garment, meaning,
[Rabbi Simlai hints to] elevating the
garment [=skin].
As the creation of man was after all
domestic etc. so that he would be able
to correct and elevate all of the creatures
by his good deeds

So his laws were explained after all domestic etc. meaning, the clothing created
from the persons Torah comes after all domestic and wild animals and birds, that
is, via something which does not exist in any domestic and wild animals or birds,
and these are the signs, as Rambam had written, as mentioned earlier.

And when one who learns these laws will look at them, and realize that he [has
sunk] below any domestic and wild animal or bird, as mentioned earlier, then he
will take to his heart to correct and elevate himself, and so he will become entirely
bweintraub@torontotorah.com white and pure. So may be His will, Amen. Understand all of this well.

Visit us at www.torontotorah.com

This Week in Israeli History: 2 Nisan 5708 (Apr. 12 1948)

A Pre-State Government is Formed

2 Nisan is Sunday
In 1921, the 11th World Zionist Congress established the
Zionist General Council as the administrative leadership of
the Zionist movement. On 2 Nisan 5708 (April 12 1948), the
Zionist General Council created a temporary governing body
in advance of the declaration of the State of Israel. The main
group was a 38-member legislature, Moetzet haAm (The
Peoples Council), with representatives from a broad array of
parties and organizations, including Agudat Yisrael and the
Communist party. 13 members of this legislature formed the
executive
cabinet,
Minhelet haAm (The
Peoples
Administration)

Rabbi Mordechai Torczyner

Many members of the temporary government would go on to

prominence after the State was formed. The list included
David Ben-Gurion, Golda Meyerson (Meir), Yitzchak ben Zvi,
Moshe Shertok (Sharett), Rabbi Yehudah Leib Fishman
(Maimon), Rabbi Yitzchak Meir Levin and Rabbi Zerach
Warhaftig.
The temporary government considered, and rejected, American
General George Marshalls request to delay the declaration of
the State. Their declaration, on May 14th, included the
transition to a new Provisional Government, which in turn
was replaced by an elected government on March 10, 1949.
torczyner@torontotorah.com

Weekly Highlights: Apr. 9 Apr. 15 / 1 Nisan - 7 Nisan

Time
Apr. 8-9

Speaker

Topic

Location

Fighting for Freedom

Clanton Park

Special Notes

LIBERTY Shabbaton!

After Hashkamah

R David Ely Grundland

Derashah

R Mordechai Torczyner We do not rely on miracles

Clanton Park

R Jonathan Ziring

Rosh Chodesh Freedom

Shaarei Tefillah

R David Ely Grundland

Fighting for Freedom

Or Chaim Minyan

6:00 PM

R Jonathan Ziring

Was Pharaoh Free?

Clanton Park

7:00 PM

R Jonathan Ziring

The Goal of Freedom

Clanton Park

7:30 PM

R Mordechai Torczyner

The Royal Barbecue

Shaarei Tefillah

Seudah shlishit

8:45 AM

R Jonathan Ziring

Responsa

BAYT

Hebrew

8:45 AM

R Josh Gutenberg

Contemporary Halachah

BAYT

9:15 AM

R Shalom Krell

The Book of Shemuel

Associated (North)

Hebrew

9:30 AM

R Aaron Greenberg
R David Ely Grundland

The Order of the Seder

Chametz After Pesach

BAYT

Chaverim Breakfast
Yarchei Kallah

Mrs. Ora Ziring

Womens Beit Midrash

Ulpanat Orot

University Students

R Mordechai Torczyner

Chabura: Kashering Glass

Yeshivat Or Chaim

University Chaverim

R Mordechai Torczyner

The Haggadah

Adath Israel

Women; there is a fee

info@adathisrael.com

R Mordechai Torczyner

Iyov: Elihus Conclusion

Shaarei Shomayim

R Jonathan Ziring

Customs of the Seder 3

Beth Emeth

R Jonathan Ziring

Narratives of the Exodus

Derashah
After Kiddush

For women

Sun. Apr. 10

Mon. Apr. 11
9:30 AM
Tue. Apr. 12
9:00 AM
10:00 AM
1:30 PM
Wed. Apr. 13
11:15 AM
2:30 PM
8:15 PM

nancywallack@gmail.com

Location: Contact
carollesser@rogers.com

For women

Haggadah Night at Shaarei Tefillah

R Grundland, R Rosenzweig, R Torczyner, R Ziring

Thu. Apr. 14
1:30 PM

R Mordechai Torczyner

Shoftim: An Early Rebuke

49 Michael Ct.

For women

8:30 PM

R Mordechai Torczyner

Marror, Sweet Marror

109 Pondview

For Chaverim

R Mordechai Torczyner

Eruvin

Yeshivat Or Chaim

Advanced

Fri. Apr. 15
10:30 AM