Orach Chayim Way of Life - Jewish Life - Torah Insights - Current Events

Parashat Tazria - Metzora
VaYikra 12:1 - 15:33
Haftarah
2Melachim 7:3-20

Hashem's Numerous Kindnesses to the Unborn

12:1 Vayedaber HASHEM el-Moshe lemor
Hashem spoke to Moshe saying,
2 Daber el-benei Yisra'el lemor isha ki tazria veyaldah zachar vetame'ah shiv'at yamim kimei nidat devotah titma
"Speak to the Children of Yisrael, saying, If a woman conceived seed and gives birth to a male child she will be ritually unclean for seven days; as the days of her menstrual flow, she will be unclean.
3 Uvayom hashmini yimol besar orlato
On the eighth day, the flesh of his foreskin shall be circumcised.
4 Ushloshim yom ushloshet yamim teshev bidmei tahorah bechol-kodesh lo-tiga ve'el-hamikdash lo tavo ad-mel'ot yemei tahorah
For thirty-three days she will remain [in the status] that the blood [she sees] is ritually pure.  She shall not touch anything holy and she shall not come into the Sanctuary, until the days of her purity are completed.
5 Ve'im-nekevah teled vetam'ah shvu'ayim kenidatah veshishim yom vesheshet yamim teshev al-demei tahorah
If she gives birth to a female she will be unclean for two weeks as during her menstruation   For sixty-six days she shall have a waiting period during which her blood is ritually clean.

Hashem prefaced the laws concerning a child-bearing woman with the words, "Isha ki sazria" - If a woman conceived seed.."

This phrase brings to our notice His great kindness even to the unborn. The growth of the fetus in the mother's womb inspires a person with gratitude to the Creator for having miraculously provided for him even then.

The Midrash describes that period:

The Angel in charge of conception is called לילה (Lailah). When the Almighty wishes a human being to be born, He bids the Angel Lailah, "Bring me this and this neshamah (soul) from Gan Eden!" The neshamah, though, resents being uprooted from its Divine source, and complains to Hashem, "I am pure and holy, linked to Your Glory. Why should I be degraded by having to enter a human body?" "It is not as you say," Hashem corrects it. "The world where you will live surpasses in beauty the one from where you emanated.* You were fashioned for the sole purpose of becoming part of a human being and being elevated by his deeds."

*The meaning of this phrase is that although in Olam Habah the soul enjoys undisturbed tranquility and bliss, nevertheless, the present world, despite all its tribulations, is of greater beauty. Only as long as a person lives on earth does he have the opportunity to study Torah and fulfill the mitzvot, thus accumulating merits.

Hashem subsequently compels the soul to merge with the seed for which it was destined. Even before the fetus is formed, the angel inquires of Hashem, "What shall be its fate?"

At that point, the entire future of the unborn child is preordained. The Almighty determines whether it is to be male or female, whether he (or she) shall be healthy or suffer from some sickness or handicap, his appearance, the degree of his intelligence, as well as all his mental and physical capabilities. Moreover, all particulars of his circumstances are already decided - will he be wealthy or poor, what shall he possess, and who will be his future spouse.

We see that all details of a person's life are predestined. However, there is one exception. Hashem does not decree whether someone will become a tzaddik or a rasha. Each one decides how to fashion himself by means of the faculties and capabilities that were preordained for him.

While in the mother's womb, the child is taught the entire Torah. He is shown a vision of both Gan Eden and Gehinnom, and the angel in charge of him entreats him, "Become a tzaddik! Do not become a rasha!" When the child enters the world the angel strikes his lips, causing all the Torah knowledge previously imparted to him to be forgotten. Nevertheless, that knowledge was absorbed by his subconscious mind, enabling him to retrieve it during his lifetime.

While Hashem appointed an angel in charge of pregnancies, He Himself directly supervises childbirth.

The keys to three matters, which are vital to mankind, were not entrusted to an angel but rest in the hands of the Almighty Himself:

1. Childbirth
2. Rain (in this context, "rain" also refers to parnassah since when most Jews were occupied with farming, the quality of the crops, and hence their livelihood, was dependent upon rain.)
3. Techiat HaMeitim (the Resurrection of the dead).

In the previous sections, the Torah discussed the laws involving animals, birds and invertebrates, those which are ritually clean and those which are unclean.  In this portion, the Torah discusses ritual uncleanliness involving the human body.

One reason the Torah speaks about the laws of animals before those of humans is because this is the order of creation.  Man was created after all the other animals.

This is so that man should learn a lesson and behave with great humility, without any pride.  If a person shows pride he can be told, "even a gnat, which is an insignificant creature, was created before you."  But if a person is a good Jew, he is then told, "You were created before the angels."

As far as laws are concerned, the same thing is true.  First the Torah discusses laws involving unclean animals, concluding, "This is the Torah of animals, birds and every living creature..." (11:46).  The Torah then begins, "When a woman conceives" going on to the laws of leperous marks and the like. (Sanhedrin, p. 38; Bachya)

The main advantages that man has over animals are his intellect and his ability to speak.  Therefore, if a person is worthy of using his intellect and speaking ability to study Torah and fulfill G-d's commandments, he takes precedence even over the angels.  However, if he uses them to speak maliciously and trivially, then even animals are better than he because an animal remains silent. (Yad Yosef, Metzorah)

The Torah begins, "When a woman conceives and gives birth to a male child."  The Torah literally says, "When a woman produces seed and gives birth to a male." This teaches that even if the child is not fully formed but is miscarried, or is crushed like seed or semen, the law is that the woman is unclean and has the same status as a menstruate (niddah).  She is then unclean for seven days just as a niddah is.

The Torah therefore says, "If a woman produces seed and gives birth to a male."  The Torah could have simply said, "If a woman gives birth."  Why does it have to say "When she produces seed and gives birth to a male"?  The Torah could have simply used the same expression it used later, "If she gives birth to a female.

The Torah is informing us regarding that which we spoke about earlier.  Even if the fetus is crushed and has the appearance of a blob of semen, the woman is still unclean.

Moreover, even if the woman gives birth without any blood whatsoever she nevertheless has the ritually unclean status for seven days.  With the additional seven clean days, this is a total of fourteen days.

According to the law, when a woman gives birth to a male, she is unclean for seven days.  For the thirty-three days between the seventh day and the fortieth day, any blood that she sees is considered "clean blood."  This is what the Torah means when it says, "For thirty-three additional days she shall have a waiting period during which her blood is ritually clean."

This indicates that from the seventh until the fortieth day her blood is clean as far as her husband is concerned, with regard to marital relations.  However, with regard to touching sacred offerings or entering the sanctuary she is still not permitted until the end of the forty days.

If a woman gives birth to a girl the number is doubled.  For two weeks, or fourteen days, she is unclean.  For sixty-six days from the fourteenth until the eightieth day, any blood she may see is ritually clean.  The Torah therefore says, "Sixty-six days she shall have a waiting period during which her blood is ritually clean." (Yoreh Deah 195; Bet Yosef ibid.)

This teaches that from the fourteenth day until the eightieth day the woman has sixty-six "clean" days, during which her blood is ritually clean.

However, the custom today among all Yisrael is to consider the woman forbidden to her husband if she experiences any vaginal bleeding during the thirty-three days for a male or the sixty-six days for a female.  The husband must separate from her as if it were menstrual blood, and she is ritually unclean.  We have an obligation to keep this custom and not deviate from it.  One who violates this is considered to be violating the words of our sages who forbade it. (Tur; Bet Yosef; Geonim; Hagah ibid.; Chinuch)


The Miracle of Conception

There is also another reason the Torah says, "A woman who produces seed and gives birth to a male" and does not simply say, "When a woman gives birth to a male."  This teaches us that G-d's great mercy and the miracles that He does with the fetus when it is in its mother's womb.  Out of one drop of seed a child is formed with a complete soul.

This is like a man who secretly gives his friend a silver basket to watch.  After awhile, he comes to take the basket and his friend publicly gives him a gold basket in return.  Does he not have to give his friend great thanks for this?  Not only did his friend take good care of the object for safe-keeping but he gave him something worth many times as much.

The Torah therefore, says, "When a woman has seed and gives birth to a male child." The Torah is saying that a vile-smelling drop of seed is given to G-d for safekeeping and He returns it as a living child with a soul.

If a person is in a dungeon he is in very great straits.  No one is concerned about him, whether he is alive or dead.  Then if someone comes and is concerned for him, lighting a lamp for him and caring for him, how much gratitude must that person show to the other all his life for the great kindness he did to him.  If not for the friend he would have been dead. (VaYikra Rabbah; Yalkut Shimoni; Yeffeh Toar, ad loc.)

How much more so must a person show gratitude to G-d for the great mercy that He did.  When a person was in his mother's womb, he was in a tight narrow place like a harsh dungeon.  G-d cared for him and fed him and prepared everything that he needed.  Beyond that, G-d provided him with a lamp through which he could see from one end of the world to the other (discussed in the commentary on Parashat Bereishit).  How much more so must a person praise and thank G-d all his life! (Niddah, Chapter 3; Tosafot ad loc.)

G-d also does another miracle with the fetus when it is in the womb.  Usually, if a person has a purse full of money and turns it so that its opening is downward, all the money falls out and nothing remains in the purse.  However, the fetus remains in its mother's womb and does not fall out and die.  This is a greater miracle in a woman than in an animal.  An animal walks horizontally; therefore, the fetus is lying down and cannot fall out.  A woman, however, walks upright and the child should be able simply to slip out of the womb and fall.  G-d in His mercy watches so that the child will not fall out and die. (VaYikra Rabbah; Yalkut Shimoni)

Iyov thus said, "Life and mercy You did with me, and Your providence watched over my spirit" (Iyov 10:12).  Iyov was praising G-d for His great mercy and the great miracles that He did for him while he was in the womb.  G-d watched over him and kept him alive so that he did not fall out and die. (Niddah, Chapter 3;     Zohar; Tanchuma)

Another miracle G-d does with the fetus is that normally, if a person is in a tight, hot place, he becomes crushed and dies.  However, here the child is in a very hot place for the nine months that he is in the womb.  G-d watches over him and keeps him alive.

There is another reason the Torah says, "If a woman produces seed and gives birth to a male."  This teaches that if the woman discharges fluid before the man, the child will be a male.  If the man discharges seed first, the child will be a female. (Zohar, Bereishit)

If a person sanctifies himself during sexual intercourse he will be worthy of his children being boys.  Moreover, they will grow up to be good Jews and the Evil Inclination will not have any power over them. However, if a person has sex merely for his own enjoyment and behaves without shame then his children will be evil and arrogant. (Zohar Chadash, p. 12)

One of the questions that the people of Alexandria asked Rabbi Yehoshua ben Chanania was, "What method can be used to guarantee that one will have male children?"  He answered them, "Marry women who do good deeds and who are modest.  Then sanctify yourselves during intercourse and do not speak more than is necessary.  Then pray to G-d, since this is in His hands." (Niddah, Chapter 10)

For this reason, Parashat Tazria, which involves conception, comes right after the verses which say, "You shall sanctify yourself and you shall be holy" (11:44, 45).  This teaches that if a person sanctifies himself during sexual intercourse he will be worthy of having virtuous male children. (Shevuot, Chapter 2; Yalkut Shimoni)

If a person is careful regarding the laws of niddah (discussed in Parashat Bereishit, Chapter 6), he will be worthy of having sons and circumcising them at eight days old.  The Torah therefore says, "On the eighth day (the child's) foreskin shall be circumcised."

This is what the Scripture says, "Give a portion for seven and also for eight" (Kohelet 11:2).  This teaches that if a person "gives a portion for seven," being careful regarding the seven days of menstrual impurity, then G-d will give that person "a portion of eight" - he will have a son and bring him into the covenant of Avraham when he is eight days old. (VaYikra Rabbah; Yalkut Shimoni)

12:6 Uvimlot yemei tahorah leven o levat tavi keves ben-shnato le'olah uven-yonah o-tor lechatat el-petach ohel-mo'ed el-hakohen
When the days of her purification are completed, be it for a son or for a daughter, she shall bring a lamb, in its first year, as a burnt-offering and a young pigeon or a turtledove as a sin-offering, to the entrance of the Tent of Meeting, to the Kohen.
7 Vehikrivo lifnei HASHEM vechiper aleiha vetaharah mimekor dameiha zot torat hayoledet lazachar o lanekevah
He will bring it before HASHEM and atone for her and she will be cleansed from the source of her blood; this is the Torah regarding the woman who gives birth to a male or to a female.
8 Ve'im-lo timtza yadah dei seh velakechah shtei-torim o shnei bnei yonah echad le'olah ve'echad lechatat vechiper aleiha hakohen vetaherah
If she cannot afford [to acquire] a lamb she shall take two turtledoves or two young pigeons; one as a burnt-offering and one as a sin-offering.  The Kohen will atone for her and she will be cleansed."

These offerings are brought at the end of the prescribed period, after the thirty-three days for a male and after the sixty-six days for a female.  The Torah says, "The kohen shall make atonement for her and she shall be clean."

The Talmud relates that the students asked Rabbi Shimon bar Yochai, "Why does the Torah require a woman who has a child to bring a sacrifice? What sin has she committed?"

He replied, "When a woman sits on the birth stool and feels the pangs of childbirth, she swears that she will never again have intercourse with her husband.  Obviously, this is an oath that she cannot keep, since it was made under duress.  Moreover, she is required to have intercourse with her husband.  The Torah therefore requires a woman to bring an atonement offering, to atone for her vain oath." (Niddah, Chapter 3; Yalkut Shimoni; Bachya; Sifetei Kohen)

Some say that the Torah obligates the woman to bring a sacrifice to rectify the sin of Chavah, who brought death to the world.  Chavah also caused the sin of evil and so caused a woman to have to experience these terrible pains of childbirth (Bereishit 3:16).

13:1 Vayedaber HASHEM el-Moshe ve'el-Aharon lemor
HASHEM spoke to Moshe and to Aharon, saying,
2 Adam ki-yihyeh ve'or-besaro set o-sapachat o vaheret vehayah ve'or-besaro lenega tzara'at vehuva el-Aharon hakohen o el-achad mibanav hakohanim
When a person will have, in the skin of his flesh a spot of intense whiteness or an off-white spot, or a snow-white spot, and it forms on the skin of his body [like] the plague of tzara'at, he shall be brought to Aharon, the Kohen, or to one of his sons, the Kohanim.

Before discussing the laws of the leprous curse, we must first understand their reasons and the philosophy behind them.

One of the basic points of Judaism is the belief that G-d oversees the entire world, caring for each individual thing in particular.  This is known as "particular providence" (hashgachat peratit).  Not only is G-d concerned with the world as a whole, but He is also concerned with every individual, recompensing him according to his deeds.  Therefore, if a person experiences grief, whether through his property, his children, or his body, he should realize that it is not a mere accident, but it came about because of his sins.

One should not think, as fools do, that, "Evils do not come because of sin."

This is a very great mistake.  When any troubles, great or small, come to a person, they are sent through G-d's direction for the person's benefit in order to awaken him from his sleep, in which he follows the world's vanities.  He will then examine his deeds; if he did something wrong he will repent and pray to G-d to have mercy on him and forgive him his sin.

G-d is merciful and compassionate.  When He brings troubles to a person He is like a father punishing his child.  He does not immediately punish a person through his body.  First the Attribute of Justice strikes a person's property.  If he is aroused to repent and rectify his sin, fine.  If not, his body is then stricken. (Chinuch)

Therefore, when the Temple stood, first G-d would send a plague against a person's house so that discolorations would appear on the walls (14:34).

If the person repents, fine.  If not, a plague is sent against his garments, which are closer to his body (13:49).

If the person still does not repent, the the leprous plague is directed against his body.

So that we understand that these diseases are sent from on high because a person's deeds, and are not natural occurrences, G-d commanded that they be healed in a manner that normally goes against the prescribed healing processes.

Normally, skin rashes are a result of an infection of the blood, and the remedy is for a person to stroll in parks and gardens so that he not become depressed or remain alone.  If a person is alone, his blood becomes worse.

However, if a person has one of these marks on his skin, G-d commanded that as soon as the Kohen sees the mark, he should quarantine the person in a room by himself.  Normally, isolation is like a butcher's knife to a sick person. This is to awaken a person from his spiritual sleep. He should know that these diseases (nega'im) are not a natural occurrence, but are directed against him because of his sins. (Alshekh; Kli Chemdah)

This Parasha is an introduction, so that we will understand the laws of nega'im.  The Torah previously spoke of the laws of niddah (menstruation) and circumcision, even though the laws of milah were discussed in Parashat Lech Lecha (Bereishit 17:10-14)

However, the Torah teaches us that nega'im (leprous marks) come only for these three reasons:

1. The ancient scientists say that if a person has intercourse with his wife on the first day she is menstruating, the child will become a leper at the end of twelve years.  If he has intercourse with her on the second day, the child will contract leprosy at the end of twenty years.  If a person has intercourse on the third day, the child will contract leprosy in his thirtieth year; on the fourth day, in his fortieth year; on the fifth day, in his fiftieth year; on the sixth day, in his sixtieth year; and on the seventh day, in his seventieth year.  Therefore, by natural means a person can contract leprosy until he is seventy years old.
2. Another reason for leprosy is the foreskin.  If a person is uncircumcised he is very susceptible to leprosy
3. The third reason is grief, which makes the blood susceptible to infection.

Parashat Shemini
VaYikra 9:1 - 11:47
Birkat HaChodesh
Haftarah Shemini
1Shmuel 20:18-42

9:1 Vayehi bayom hashemini kara Moshe leAharon ulevanav uleziknei Yisrael
And it came to pass on the eighth day [that] Moshe called to Aharon and to his sons and to the elders of Yisrael.

When G-d sent Moshe to go to Pharaoh to bring the Benei Yisrael out of Egypt, Moshe demurred and did not want to go.  G-d had to urge him for seven days at the Burning Bush.  Finally, Moshe said, "No; send whomever else You will send" (Shemot 4:13).

G-d became angry at Moshe and said to him, "There will come a time when I will punish you."

Now the time had come for Moshe to be punished.  It was now the seven days of installation.  In the previous portion, we saw that during this period Moshe functioned as Kohen Gadol.  During these seven days, Moshe offered all the sacrifices that G-d had commanded.  Moshe assumed that he would remain the Kohen Gadol.

Then the eighth day came.  This was the day when the Mishkan was to be anointed.  It was Rosh Chodesh, the first of Nissan.  G-d then said to Moshe, "Aharon and his sons will be the ones to serve as kohanim.  Aharon will be the Kohen Gadol.  You will remain on the outside; you have no portion in the kehunah (priesthood).

The Torah here literally says, "It was on the eighth day."  This appears to be redundant.  We know that the installation took seven days and no more, and that on the day after it, which was 1 Nissan, the Mishkan was anointed, and Aharon and his sons were installed as kohanim.

The Torah should not have called this the "eighth day" unless all eight days involved the same concept.  In stead, the Torah should have said, "It was the next day," or, "It was the first day of the first month."

Furthermore, this was the day on which the Mishkan was erected and the Divine Presence rested on Yisrael.  When the Torah speaks of it as, "the eighth," it seems that it was of lesser importance than the days that had passed.

However, this can be explained according to what we said earlier.  Just as G-d had urged Moshe for seven days and He did not leave until the eighth, here, too, G-d waited seven days.  On the eighth day He informed Moshe that he would no longer be Kohen Gadol. (VaYikra Rabbah; Tanchuma; Bachya.  Cf. Yeffeh Toar ad loc.)

Still, one might raise an objection here.  This day has never been mentioned before.  Why is it referred to as "the eighth day" with the definite article? (Ibid.)

This indicates that this day was adorned with ten crowns.  The Torah speaks of it as "the eighth day" to indicate its importance and status.

Its ten crowns were as follows (Shabbat, Chapter 9; Rashi; Sifra; Mizrachi):

1. It was the first day of creation.  The eighth day of installment occurred on a Sunday, the first day of creation. (This teaches that there is a link between the final day of the Mishkan's Inauguration and the first day of the Creation of the world. From the beginning of Creation until the Shechinah descended to the Mishkan, the universe lacked spiritual perfection. On this day, the aim and purpose of Creation was realized.
2. It was the first day of the princes.  It was on this day that the tribal leaders began to bring their sacrifices to the Mishkan (BaMidbar 7:10).
3. It was the first day for the kehunah (priesthood).  On this day Aharon and his sons began to serve as kohanim.  Until this time, the priestly service was performed by the first-born sons.
4. It was the first day for Divine service.  On this day the Benei Yisrael began to bring communal offerings, such as the tamid offering and the like.
5. It was the first day of the descent of fire.  This was the first time that fire descended from heaven on the Altar to burn the sacrifices.
6. This was the first day that the Benei Yisrael were commanded not to eat sacred offerings anywhere they wanted but only within the boundaries of the Mishkan's enclosures.  Until then they could be eaten anyplace.
7. It was the first day for resting of the Divine Presence in the Mishkan.  This was the first day that the Divine Presence rested on Yisrael.
8. It was the first day for a blessing to Yisrael.  This was the first day that the Benei Yisrael were blessed with the priestly blessing - Birkat Kohanim (BaMidbar 6:24-26).
9. It was the first day for the prohibition of private altars (bamot).  From this day on it was forbidden to offer sacrifice any place other than the Mishkan's entrance.
10. It was the first of months.  This was the day that New Moon Festivals began.  This day was the New Moon Festival (Rosh Chodesh) of Nissan, which was the first of the months of the year.

When Aharon became aware of his sons' deaths, he was very agitated.  He cried out and said, "Woe is me.  It is because of my sins that they died.  I must have committed a terrible sin.  I and my sons must have committed terrible sins that something like this should have happened to us." (Sifra)

It is true that Aharon knew of his son's sins, but he did not think that they would actually die because of them. (Yeffeh Toar)

Aharon also said, "Why did such a catastrophe have to happen on my day of joy?"

When a person suffers on a day of rejoicing it is not like suffering on another day.  On a day of happiness a person feels sadness twice as much.

Moshe said to him, "Do not grieve.  It might be that you should rejoice and not weep.  Has not G-d said, 'I will only sanctify Myself among those who are closest to Me.  I will make My Glory known before all the people'?" (Korban Aharon)

Moshe continued, "On Mount Sinai, G-d said regarding the Mishkan, 'I will commune there with the Benei Yisrael and I will be sanctified in My Glory'" (Shemot 29:43).

With these words, G-d was alluding to the day that the Mishkan would be erected and the Divine Presence would rest on it, that is, that very day.  G-d said that on that day His Name would be sanctified in the Mishkan among the most honored people, the greatest people in Yisrael.  Through the smallest infraction that would touch upon the honor of the Mishkan, they would know that they must sanctify the Name, since even the greatest people were punished.

When G-d judges the righteous, people fear Him and He is elevated and praised.  From this people learn a lesson, that if G-d punishes even the greatest people and He does not show them special consideration because of their good deeds, how much more so would He punish other people who transgress His commandments!

This also causes the honor of the Mishkan to be increased, since people say, "Because of a small sin thaqt touched upon the honor of the Mishkan, such a terrible thing happened to them."  People will then be careful regarding honoring the Mishkan.

It is thus written, "Fearsome is G-d from your sanctuary" (Tehillim 68:36).  This indicates that people will fear G-d because of what He did int he sanctuary; He punished those who were consecrated to Him.  Other people will then learn a lesson from this.

As a reward for Aharon's silence in accepting G-d's judgment with love, in the next chapter G-d spoke to Aharon alone, telling him that the kohanim were not allowed to drink wine when they entered to perform the service.  The Torah thus says, "G-d spoke to Aharon" (10:8).  Moshe's name is not mentioned.

Accepting Divine Judgment

From here one should learn a lesson that if anything bad happens to him, if a child dies, or if he loses money, he should not be overly grieved or mourn at length; rather, he should bear up under his troubles with forebearance.

He should say, "Evil does not come down from on high.  Whatever happens is to atone for my sins."

A person who behaves in this manner will receive a good reward in the next world.  We thus see that Aharon was a great person and his children were also great, yet two of them died suddenly on one day.  Not only that, but it happened on a day of rejoicing.  If it had happened on another day he would have grieved very much, but how much more so on a day of rejoicing!  Nevertheless, when Moshe told him the two things mentioned earlier he remained silent and allowed himself to be consoled.  He never again spoke about it, as if nothing had happened.

This is how a person must behave if he has true trust in G-d and is master of his soul.  When he has troubles he does not go to extremes, since this can be considered sinful. (Lechem Shlomo 480)

Therefore, if a person is master of his soul and loves G-d, believing in His Holy "Torah, if some tragedy occurs to him such as a monetary loss, or even death of children, which is the worst loss of all, he should not go to extremes in his grief.  He should bear his grief and not violate G-d's standard of mourning; three days for weeping, seven days for mourning and thirty days to avoid laundering and haircuts.  Beyond this a person should not grieve.  If a person does so he is in violation of the Torah and he is considered as if he does not believe in the resurrection.

Our sages teach that if a person grieves more than necessary for the dead, his punishment is that he will suffer another loss so that his additional grief will be justified.

A person must learn a lesson from Aharon, who accepted Divine judgment and said, "Certainly my sins have caused this.  G-d did this to atone for my sins, so as to grant me good reward in the next world."

A person should console himself with the words of Eleazer ben Azariah who was a very great person.  He should say, "G-d has given; G-d has taken.  May G-d's Name be blessed" (Iyov 1:21).

 A person will then be accepted in G-d's Eyes.  He will realize that G-d did this for his benefit, to atone for his sins, or for some other reason known only to G-d.  If one accepts this, the death of his child will be counted like the body of Yitzchak, whose father bound him on the altar to do G-d's Will.  It is true that Avraham was willing to offer the sacrifice, whereas a person's children die against his will.  Nevertheless, if a person does not go to extremes, and accepts G-d's judgment with love, it is considered as if he had willingly offered his child's life to G-d, and it is counted like the binding of Yitzchak.

If a person accepts tragedy with love, just as it came, it will leave quickly.  But if a person berates himself with grief, his troubles become even worse.

A person must fear G-d and accept all troubles with love and joy.  He must know that everything G-d does is for his benefit so that he will have the greatest possible reward in the World to Come.

10:4 Vayikra Moshe el-Misha'el ve'el Eltzafan benei Uzi'el dod Aharon vayomer alehem kirvu se'u et-acheichem me'et pnei-hakodesh el-michutz lamachaneh
Moshe called to Misha'el and to Eltzafan the sons of Uzi'el, Aharon's uncle, and said to them, "Come forth and carry your brothers from the presence of the Sanctuary, to outside the encampment."
5 Vayikrevu vayisa'um bechutanotam el-michutz lamachaneh ka'asher diber Moshe
They came forth and they carried them [Nadav and Avihu] in their tunics to outside the encampment, just as Moshe said.

After bringing them outside the camp they took off their priestly vestments and dressed them in shrouds (tachrichim).  They then buried them. (Ramban)

It is true that Eleazar and Itamar, the brothers of Nadav and Avihu, were also present.  Since Eleasar and Itamar were not High Priests they would have been permitted to defile themselves and become involved with Nadav and Avihu.  However, since Mishael and Eltzafan (who were Leviim) were present it was not proper that a kohen should become defiled, since the job could be done by Leviim.

When Moshe told Mishael and Eltzafan to go in and take out Nadav and Avihu they were afraid.  Moshe told them a second time to go in and then they were no longer afraid.  We therefore see that the word kirvu which means "come forth" has two cantillation notes.  This teaches that Moshe told them to enter two times. (Yalkut Reuveni)  The Torah says that they came forth and carried Nadav and Avihu outside the camp in their tunics.

10:6 Vayomer Moshe el-Aharon ule-El'azar ule-Itamar banav rasheichem al-tifra'u uvigdeichem lo-tifromu velo tamutu ve'al kol-ha'edah yiktzof va'acheichem kol-beit Yisra'el yivku et-hasrefah asher saraf HASHEM
Moshe said to Aharon and his sons, El'azar and Itamar, "Do not let your hair grow long and do not tear your garments so that you will not die and bring [Divine] anger on the entire community; your brothers, the entire House of Yisrael shall mourn for the ones whom G-d burned.

Moshe said to them, "Do not think that you must be in mourning because Nadav and Avihu died.  Normally, when people are in mourning they do not cut their hair and they must rend their garments.  But you may not let your hair grow and you may not rend your garments.  You must cut your hair as before.

"This is the day that you were anointed with the sacred anointing oil and consecrated before G-d.  This is a day of rejoicing before G-d.  You may not spoil G-d's joy with mourning; rather, you must perform the service in the Mishkan." (Rashi; Abarbanel; Ralbag)

10:7 Umipetach Ohel Mo'ed lo tetz'u pen-tamutu ki-shemen mishchat HASHEM aleichem vaya'asu kidvar Moshe
From the entrance of the Tent of Meeting you shall not go forth lest you die; for the anointing oil of HASHEM is on you."  And they did as Moshe had said.

They were also forbidden to leave the Mishkan and to abandon their service in order to mourn in their homes.  If they did that, they would be worthy of death.

Moshe also told them that they were forbidden to perform the Divine service with torn vestments or with long hair.  This is called a defilement of the service, the penalty for which is death. (Sifra; Korban Aharon)

Some say that the prohibition against letting their hair grow and tearing their garments was not only for this time, a day of joy, but also for all generations.  The law is that a Kohen Gadol, even if his father or mother dies, may not rend his clothing, and may not defile himself to attend to their needs.  He must continue the Divine service.

Aharon was the Kohen Gadol.  Although Eleazar and Itamar were not Kohen Gadolim, since they had been anointed with the special anointing oil, they had the same status as the Kohen Gadol as far as this was concerned.  Therefore, G-d told them not to remain without haircuts and not to tear their vestments because of the death of Nadav and Avihu. (Ramban)

Moshe said, "Your brothers, the entire house of Yisrael, will mourn for those who were burned."  The Torah teaches us that the entire community must make a funeral for a Torah scholar and attend it.  When a Torah scholar dies everyone is given the same status as his relatives. (Rashi; Baal HaTurim)

Therefore, all of them must be involved in eulogizing him and mourning this great loss.

The Torah therefore says, "Your brothers, the children of Yisrael, will mourn for the ones whom G-d burned."  This is because two great Torah scholars were killed by fire. (Moed Katan, Chapter 3)

When a person grives for the death of a righteous person all his sins are forgiven.  This is the reason that we read from Parashat Acharei Mot (VaYikra 16) on Yom Kippur.  People should hear about the death of Nadav and Avihu and grieve for it.  When a person grieves for the lass of a tzaddik, and all the more so when one weeps for him, he is forgiven for all his sins.  On high, it is announced, "Your sin is removed and your iniquity is atoned for" (Yeshayahu 6:7).

Besides this, the person has the merit that his children will not die during his lifetime.  Regarding him it is said, "He will see children who will have length of days" (Yeshayahu 53:10).

If one sheds tears for a virtuous person, G-d puts these tears aside and gives him great reward.

10:8 Vayedaber HASHEM el-Aharon lemor
HASHEM spoke to Aharon, saying,
9 Yayin veshechar al-tesht atah uvaneicha itach bevo'achem el-Ohel Mo'ed velo tamutu chukat olam ledoroteichem
"Do not drink wine or any other intoxicant, you and your sons with you, when you enter the Tent of Meeting and you will not die; this is an everlasting statute throughout your generations.
10 Ulehavdil bein hakodesh uvein hachol uvein hatame uvein hatahor
[So that you my] distinguish between what is sacred and what is mundane, between what is impure and what is pure.
11 Ulehorot et-benei Yisra'el et kol-hachukim asher diber HASHEM aleihem beyad-Moshe
[And that you may] teach the Children of Yisrael all the statutes that HASHEM spoke to them, through Moshe."

As was wrote in the previous chapter, the sin of Nadav and Avihu was that they were drunk when they went to perform the Divine service.  Therefore they deserved to die.  Thus, G-d now commanded Aharon and his sons that when they would come to perform service in the Mishkan they should not drink wine, so as not to die as Nadav and Avihu died. (Ramban)

If a Kohen drinks a revi'it of wine he is then worthy of death.  If he performs the Divine service, the service is invalid.  A revi'it is 27 drams (3.4 oz) of undiluted wine if it is drunk in one time.

However, if one drinks less than a revi'it or if he does not drink it all at once, but sips it from time to time, or if it is diluted with water, then the Kohen is not worthy of death [by the hand of G-d] and his service is not invalid.

10:12 Vayedaber Moshe el-Aharon ve'el El'azar ve'el-Itamar banav hanotarim kechu et-haminchah hanoteret me'ishei HASHEM ve'ichluha matzot etzel hamizbe'ach ki kodesh kodashim hi
Moshe spoke to Aharon and to El'azar and Itamar, his surviving sons; "Take the meal-offering which remains of the fire-offering of HASHEM and eat it [as] matzot beside the Altar, for it is holy of holies.

13 Va'achaltem otah bemakom kadosh ki chokcha vechok-baneycha hi me'ishei HASHEM ki-chen tzuveiti
You shall eat it in a sacred place, for it is your portion and the portion of your sons of the fire-offerings of HASHEM, for so have I been commanded. G-d was now addressing Aharon's surviving sons.  As was wrote earlier, they are spoken of here as Aharons surviving sons, because the initial decree was that all four of Aharon's sons die because of the sin of the Golden Calf.  However, Moshe's prayer caused half of this decree to be annulled and Eleazar and Itamar were spared.  The Torah therefore refers to them as "the survivors."  They are the ones who survived death at this time. (Targum Yonatan; Rashi)


The Dietary Laws

11:2 Daberu el-benei Yisra'el lemor zot hachayah asher tochlu mikol-habehemah asher al-ha'aretz
"Speak to the Children of Yisrael, saying, These are the living things that you may eat from among all the animals that are on the earth.

Why is a Jew's diet limited to certain kosher animals alone?

Abarbanel stresses that the Torah does not forbid certain foods because they are detrimental to health. If we assumed that, we would reduce the Torah to a guide book on health and nutrition. Moreover, we are witness to the fact that the gentile nations eat pork, insects, and other animals declared unclean by the Torah, yet they are nevertheless strong and healthy.

The laws of the Divine Torah, rather than aiming at promoting physical health, are designed to maintain the health of the soul. The Torah forbade us to consume certain foods because they impair the purity of the soul, defiling and contaminating us spiritually.

A Jew who fulfills the dietary laws despite the fact that he does not comprehend why certain animals, or parts of animals, are forbidden and others permitted, attains great rewards:

1. He will be privileged to participate in the great banquet to be held in Mashiach's time. He will taste of the shor habor which combines the delectable taste of all meats and will be allowed to enjoy the savory Levyatan fish.  In describing this meal which will take place in the future, Chazal allude to spiritual delights. One who refrains from eating non-kosher foods will be compensated by exulting in the Heavenly delights of attachment to the Shechinah in the future.
2. Moreover, abstaining from non-kosher food is of immediate benefit in the present world, too, manifesting the spiritual greatness and kedushah acquired by one who abstains from non-kosher foods. Conversely, one ho eats forbidden foods strengthens the evil impulses within him and clogs his mind and soul. His nature assumes characteristics similar to those of the impure food he has ingested. It becomes coarsened and renders him less capable of serving Hashem. One of the reasons which accounts for former generations' great clarity of mind and profound understanding is their messirut nefesh (self-sacrifice) not to touch foods forbidden by the Torah.

G-d showed Moshe every species so that he would be able to teach the Benei Yisrael about them.  When G-d showed Moshe all the species He explained to him which were kosher and which were not kosher, so that they would be able to discern between the clean and the unclean. (Tosafot, Chullin, loc. cit.)

That generation did not need the signs.  They had seen all the species, both kosher and non-kosher.  Nevertheless, G-d gave them signs for the sake of future generations, so that they would know which species were kosher and which were not kosher.

All the non-kosher foods forbidden by the Torah come from the portion of the Sitra Achra (Other Side), and an unclean spirit rests upon them.  When a person eats non-kosher food, he swallows this unclean spirit (ruach tame') and it becomes absorbed his soul, thus defiling it.  When his soul leaves this world without repentance, all these unclean spirits are attached to him.  They continue to defile him, causing him to be jolted from place to place like something disgusting that a person does not want to look at.  This unclean spirit is attached to the person at all times and the soul cannot rid itself of it.

The Torah therefore says, <"Do not defile your souls with all creeping things, and do not become unclean because you will be defiled by it" (11:43). The last word for "you will be defiled" is written in the Torah as וְנִטַּמְתֶּם. This word is missing an א (alef).  It should have been spelled with an Alef (וְנִטַּמְאתֶּם)

However, without the Alef the word is related to טַמְטַם (tam-tam) which means to plug up.  This teaches that non-kosher food stops up a person's heart and soul.

A person who eats non-kosher food can lose his pure soul in the next world and can be destroyed in purgatory.  Regarding people who eat non-kosher food it is written, "They shall go out and see the corpses of the people who rebelled against Me; their worm will not die, their fire will not be extinguished, and they shall be an abhorrence to all flesh" (Yeshayahu 66:24). (Rashi; VaYikra Rabbah; Yeffeh Toar; Tanchuma Zohar; Reshit Chochma; Shaar Kedushah 15)

Regarding such people King Shlomo said, "All of a person's effort is for his mouth, but his soul is never satisfied"  (Kohelet 6:7).  A person may struggle and work hard but he may suffer in the future world. All of this is because of the forbidden food that he ate, where he did not watch his mouth and defiled himself with forbidden food.

"The soul is also not satisfied."  Its punishment will endure forever since it will not be bound up in the bond of eternal life (1Shmuel 25:29).

But if a person watches his mouth to avoid forbidden foods and does not defile his soul, even if he has other sins, he does not lose the reward of his good deeds because of this.  After he is punished for his sins, he is worthy of reward in the future world for the good deeds he has done.

The Torah Lists Ten Kosher Animals (Devarim 14:4-5):

1. shor - the ox
2. seh kesavim - the sheep
3. seh izim - the goat
4. ayal - the gazelle
5. tzvi - the deer
6. yachmur
7. akko - the wild goat
8. dishon
9. s'oh - the wild ox
10. zemer

Raising Pigs

Not only is it forbidden to eat any meat from a pig but it is also forbidden to raise a pig in one's home.  It goes without saying that it is forbidden to deal in pork products. In Parashat Tzav, Chapter 6, is discussed that it is forbidden to do any business in forbidden foods.  However, even if one does not wish to deal in the pigs for good, but only wants their fat to soften hides, it is still forbidden to raise pigs. (Bava Kama, end of Chapter 7; Choshen Mishpat 409; Tosafot, ad. loc.)

Invertebrates

There are two types of creatures that the Torah forbids:

1. Aquatic invertebrates.  These are worms and other small creatures that live in the water.
2. "Invertebrates that crawl on the land" (11:29).  These include all types of worms that live in fruit, vegetables, lentils, water, and other beverages.

The Torah is saying that all insects such as flies, bees, mosquitoes and grasshoppers are unclean and forbidden as food. (Rashi)

Insects that have hoppers with which they can jump from one place to another are sometimes permitted.  The four species permitted are: The red locust (arbeh), the yellow locust (sal'am), the spotted grey locust (chargol), and the white locust (chagav)

There are another four species that are kosher, alluded to in the words "of its kind" [which is translated as "family"].  These are the dukhnit, the hoarder (otzrania), the "garden circle" (tziporet keramim), and the Yerushalayim yochana.  There are thus a total of eight types of locust that the Torah permits if one knows their identity correctly. (Rashi)

Today, however, it is forbidden to eat any type of locust.  We do not recognize the kosher species and we do not know their names. (Turey Zahav 85)

Besides the species mentioned here explicitly as being kosher, all other insects are non-kosher. The only exceptions are the grasshoppers that have five or more walking feet, which are kosher. (Rashi)

11:24 Ule'eleh titama'u kol-hanogea benivlatam yitma ad-ha'arev
As for these, [animals], you can be made unclean; all those who touch their carcasses shall be unclean until the evening.
25 Vechol-hanose minivlatam yechabes begadav vetame ad-ha'arev
Anyone who carries of their carcasses; shall wash his garments and is unclean until the evening.
26 Lechol-habehemah asher hi mafreset parsah veshesa eynenah shosa'at vegerah eynenah ma'alah tme'im hem lachem kol-hanogea bahem yitma
Thus every animal that has cloven hooves but its hooves are not [completely] split and it does not bring up its cud, they are unclean to you; all who touch them shall be come unclean.
27 Vechol holech al-kapav bechol-hachayah haholechet al-arba tme'im hem lachem kol-hanogea benivlatam yitma ad-ha'arev
All [animals] that walk on their paws among all the living creatures that walk on four legs, they are unclean to you.  All who touch their carcasses shall be unclean until the evening.
28 Vehanose et-nivlatam yechabes begadav vetame ad-ha'arev tme'im hemah lachem
Whoever carries their carcasses shall wash his garments and is unclean until the evening; they are unclean to you.

The Torah now teaches us some laws about uncleanliness.  Any animal that has true hooves but is not cloven-hoofed is unclean.  The same is true of any animal whose hoof is open but the opening does not extend all the way down, so it is slightly closed. An example of this is the camel, whose hoof is not completely cloven.  Similarly, any animal that does not bring up its cud is unclean. (Rashi)  Every animal that walks on its paws is also unclean.  This includes such animals as the cat, the bear and the dog.

If one touches the dead bodies of such animals he becomes unclean until evening.  If one lifts up their carcasses he must immerse both his body and his garments in a mikvah and remain unclean until evening. (Rashi; Rambam)

11:29 Vezeh lachem hatame basheretz hashoretz al-ha'aretz hacholed veha'achbar vehatzav leminehu
These [also] are unclean to you among all creeping creatures that crawl on the ground: the weasel, the mouse and the tortoise, to its kind.
30 Veha'anakah vehakoach vehaleta'ah vehachomet vehatinshamet
The hedgehog, the chameleon, the lizard, the snail and the mole.

This entire section deals with ritual uncleanliness (tumah) which involves touching (tumat maga). (Rashi)  The Torah says that these animals render one unclean if he touches their dead bodies.

The Torah speaks of eight species here:

1. Choled - the weasel
2. Achbar - the mouse
3. Tzav - a frog like creature (possibly a toad)
4. Anakah - the hedgehog
5. Koach - translation unknown
6. Leta'ah - the lizard
7. Chomet - the snail
8. Tinshemet - the mole