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Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Our parshiot focus upon the spiritual malady known as Tzarat. The Rambam (1135-1204) explains its progression in this manner:

… at first this change appears in the walls. If the man repents, the purpose has been achieved. If, however, he continues in his disobedience, the change extends to his bed and his house furniture. If he still persists in his disobedience, it passes over to his clothing, then to his body. (This, and the following passage, The Guide for the Perplexed III:47, translation, Shlomo Pines, pages 596-597 with my emendations)
 
The purification process for Tzarat is mysterious and reminiscent of the Parah Adumah:

The reason why purification from it [Tzarat] was effected by means of cedar wood, hyssop, scarlet thread, and two birds, is given in the Midrashim, but it does not fit with our purpose, and up to now I do not know the reason for any of these things; nor why cedar wood, hyssop, and scarlet thread were used in the ceremony of the Red Heifer nor why a bunch of hyssop was used for the sprinkling of the blood of the paschal lamb [during the Exodus from Egypt] (Underlining and brackets my own)
 
The Rashbam’s (1080-1158) position is similar to the Rambam’s approach:

All of the sections dealing with the afflictions (negayim) affecting people, garments, houses and the manner in which they appear, as well as the number of days requiring sequestering, the white, black, and golden identifying hairs may not in any way be understood by following the simple and direct meaning of the text. Neither may we rely upon standard human knowledge and expertise. Instead, we must follow the analysis of Chazal, their decrees, and the inherited body of knowledge that they received from the earliest Chazal. This is the essence [of this matter]. (Commentary to Sefer Vayikra 13:2, translation my own)
 
For the Rashbam, only Chazal and their inherited body of explanation provide us with the tools to understand any aspect of Tzarat. This is congruent with his general orientation of unswerving loyalty to Chazal and their halachic conclusions, even when logical examination might appear to lead to other conclusions.  
 
Closer to our own time, the Beit Halevi (Rabbi Yosef Dov Halevi Soloveitchik zatzal, 1820-1892) offers a cognate interpretation regarding the mitzvah of Parah Adumah that may be applied to Tzarat and all the “mysteries” of the Torah: “At face value, the Parah Adumah is simply one of the mitzvot of the Torah. Why, therefore, is it given the label of “zot chukat haTorah?” His answer expresses some of his fundamental beliefs regarding our relationship to the mitzvot:

… for it is precisely from the Parah Adumah that it is revealed to man that he, in reality, does not know anything regarding [the true meaning inherent] in any mitzvah of the Torah, since [based upon this verse,] the entire Torah is a statute (chukah) [that defies our understanding]. (This, and the following quotes, Sefer Beit HaLevi, Sefer Shemot 31, translation and brackets my own)
 
Consequently, the Parah Adumah, and by extension, the mitzvot associated with Tzarat, emerge as a protection against man’s potential intellectual arrogance:

…the Parah Adumah is, therefore, a fence and a protective measure for man who utilizes his intellect (hamitbonane b’sichlo) to examine the reasons inherent in the mitzvot; to prevent him from erring in their regard if he were to follow his intellect and thereby burst forth [against the mitzvot] and declare: “I am the one who knows their rationale!” In this manner, one would be able to err and add or subtract [from them].
 
Little wonder then, that the Beit HaLevi states there is only one way to demonstrate loyalty to, and acceptance of, the mitzvot:
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One must perform all of the mitzvot, with all of their specific details, according to what we have received from our Rabbis according to the overarching rules of the Torah and the established Halacha without any deviation whatsoever from the words of the Shulchan Aruch. This is the case since he himself recognizes that he does not comprehend the depth of these matters…
 
In sum, Tzarat, like the Parah Adumah, may be viewed as a mitzvah that teaches us the proper approach to mitzvot observance. With the Almighty’s help, may we be zocheh to serve Him with humility and devotion as we strive to fulfill His majestic and, on occasion, mysterious mitzvot. V’chane yihi ratzon.
 
Shabbat Shalom,
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach are found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164+ of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.
 
 

 
Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
The concluding section of our parasha serves as a mini compendium of Hilchot Kashrut. In particular, the latter verses of these halachot focus upon the prohibition of eating any “sheretz—creeping creature that crawls on the ground.” (11:44)  Within this context, we find the following thought-provoking pasuk: “For I am Hashem ha’ma’leh—Who has brought you up from the land of Egypt to be your God. Thus, you shall be holy, because I am holy.” (11:45, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)  In his Commentary on the Torah on our pasuk, Rashi (1040-1105), following Talmud Bavli, Bava Metziah 61b, notes the unusual use of the word ha’ma’leh: “hotzati, and I took you out, is the far more frequently encountered term, as in: ‘I am Hashem, your G-d, asher hotzaitecha, Who took you out of the land of Egypt, out of the house of bondage.’” (Sefer Shemot 20:2)  Why, then, does the Torah choose ha’ma’leh rather than hotzati in our pasuk?
 
Rashi suggests the following answer to our question:

…the school of Rabbi Ishmael taught: [Hashem says,] “If I had brought up Israel from Egypt solely so they would not defile themselves with creeping creatures like the other nations, it would have been sufficient for them; therefore, this is a ma’alee’uta-an exaltation for them [that is, this is one of the significant ways they are differentiated from the other nations of the world].” This, then, explains [the use of] the expression ha’ma’leh.
 
According to the school of Rabbi Yishmael, cited by the Talmud and Rashi, our acceptance of the prohibition against eating sheratzim is so significant that for this, alone, we would have deserved Yetziat Mitzrayim, as this act is a ma’alee’uta that helps define our uniqueness as Hashem’s holy people.
 
The Sforno (1475-1550) further utilizes our pasuk as a touchstone for understanding the kedushah of the Jewish people, and its role in forging our relationship with Hashem:

And it is proper and fitting for you to undertake these efforts to sanctify yourselves and to be holy, in order to fulfill My will. For, in truth, My intention when I took you out of the land of Egypt was to enable you to apprehend this crucial concept, and in so doing I will now be your God without any intermediary whatsoever. Moreover, you will be holy and an eternal nation as a result of your striving to emulate Me through [the development of] your ethical characteristics and your essential principles of thought, for I am holy. (Translation and brackets my own)
 
Herein, the Sforno underscores a central theological construct of Judaism that is a corollary of our pursuit of kedushah, namely: “I will now be your God without any intermediary whatsoever.” While it is true that the Master of the Universe is l’ailah min kol birkata v’shirata—above and beyond all blessings and praises, He nonetheless remains ever close and accessible to us. As the Torah attests: “For what great nation is there that has God krovim aluv—so near to it, as Hashem our God is at all times that we call upon Him?” (Sefer Devarim 4:7)
 
We are indeed fortunate that we have this unique and direct relationship with Hashem, that allows us to beseech Him from the depths of our hearts, and call upon Him three times a day:

Hear our voice, Hashem our God, pity and be compassionate to us, and accept with compassion and favor our prayer, for God Who hears prayers and supplication are You. From before Yourself, our King, turn us not away empty-handed, for You hear the prayers of Your people Israel with compassion. Blessed are You, Hashem, Who hears prayer. (Translation, The Complete ArtScroll Siddur).
 
May we ever reach out to Hashem in fervent prayer with the certainty that we will always be heard. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach are found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164+ of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.
 
 
 

 
Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
This week’s haftorah contains two well-known pasukim that conclude Sefer Malachi. Herein, Malachi prophesizes the arrival of Eliyahu the prophet who foreshadows the arrival of Mashiach Tzidkanu:

Lo, I will send you Elijah the prophet before the coming of the great and awesome day of the Lord, v’hashiv lave avot al banim—that he may turn the heart of the fathers back through the children, v’lave banim al avotom--and the heart of the children back through their fathers… (Sefer Malachi 3:23-24, this and all Bible translations, The Judaica Press Complete Tanach)
 
The phrases “v’hashiv lave avot al banim” and “v’lave banim al avotom” require explanation, as they seemingly hide more than they reveal. Mishnah Eduyot 8:7 suggests the following interpretation:

[Eliyahu the prophet…is coming for solely one purpose:] la’asot shalom ba’olam — to bring peace to the world. As the text states: “that he may turn the heart of the fathers back through the children, and the heart of the children back through their fathers.” (Translation and brackets my own)
 
The Rambam (1135-1204) elucidates this statement in a similar manner in a well-known passage in his Mishneh Torah:

… a prophet will arise to inspire Israel to be upright and prepare their minds [to serve the Almighty], as the text states: “Behold, I am sending you Elijah.” He will not come to declare the pure, impure, or to declare the impure, pure. He will not dispute the lineage of those presumed to be of proper pedigree, nor will he validate the pedigree of those whose lineage is presumed blemished. Rather, la’sum shalom ba’olam—he will establish peace in the world as the text continues: “He will turn the hearts of the fathers to the children, [and the heart of the children back through their fathers.”] (Hilchot Melachim 12:2, translation, Rabbi Eliyahu Touger, brackets my own)
 
 
In his work of Mishnah analysis, Tifferet Yisrael, Rav Yisrael Lifschitz zatzal (1782-1860) examines the explicit point of focus of our pasukim, namely, fathers and sons, and determines that v’hashiv lave should be interpreted as engendering peace “between man and his fellow man.” In contrast, Rav Yom Tov Lipmann Heller zatzal (1579-1654) in his commentary on the Mishnah, Tosafot Yom Tov, interprets la’asot shalom ba’olam more broadly: “In reality, la’asot shalom ba’olam means to make peace between the Jewish people and the other nations of the world…”
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In my estimation, Eliyahu’s task can be understood in a holistic sense, namely, to bring peace to all humankind. This interpretation is in consonance with the Rambam’s text, “la’sum shalom ba’olam—he will establish peace in the world,” an expression that suggests nothing less than universal peace. This idea was given powerful voice by Yeshayahu in one of his most celebrated prophetic visions: “…and they [the nations of the entire world] shall beat their swords into plowshares and their spears into pruning hooks; nation shall not lift the sword against nation, neither shall they learn war anymore.” (Sefer Yeshayahu 2:4)
 
As we say in Birkat Hamazon, “May the Merciful One send us Eliyahu the prophet—may he be remembered for good—and may he bring us good tidings, salvation, and comfort.” May we witness true and everlasting peace, soon and in our days. V’chane yihi ratzon.
 
Shabbat Shalom and Chag Kasher v'Sameach
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach are found at: http://tinyurl.com/8hsdpyd
 
*** I have posted 164+ of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.