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6 Iyyar 5772/April 28, 2012 / 21 Omer
Beit Midrash Zichron Dov
Toronto TorahToronto TorahToronto Torah
 
Parshat Tazria-Metzora
 
Vol.3 Num. 28
 
סבד
to address not only lashon hara, but arange of sins committed in the socialsphere (although, to be sure, lashon haraseems to receive special treatment).Wrongdoings which are beyond thepurview of an earthly court, or, at thevery least, are crimes which man can alltoo easily get away with, are the subjectof this unique form of judgement. Withthese parameters in mind, thephenomenon of tzaraat teaches us alesson central to the Torah's instruction:In no uncertain terms, G-d wants us toknow his hatred of these behaviours. Heis even willing to go beyond the naturalorder to do so. (See Ramban to 13:47.)When our actions are not a direct affrontto G-d, and particularly when we seem toface no consequences from our fellowman, it is all too easy to think that weare still on good terms with our Creator.Whether through direct experience orthrough our learning of its various laws,tzaraat is G-d's way of telling us thatsuch an idea is nothing but a delusion. This concept can be gleaned from themetzora's diagnosis itself. A metzora'sstatus is uniquely effected by thedeclaration of such by a kohen (and notby the development of the conditionalone). The kohen, the representative of G-d, is the one who tells the metzora thatwith his current lifestyle, he has no placein the community. Indeed, the structureof this law is tailor-made for those underthe delusion mentioned above: Thosedriven to consult the spiritual leaders of 
their time for a “psak” concerning a
matter that is ostensibly spiritual, allthe while treating their fellow manwithout a modicum of respect. Onewhose sins are social in nature isexactly the type of individual who candelude himself into thinking that henevertheless has a close relationshipwith G-d; he is therefore the one mostin need of the wake-up call that tzaraataffords.While the thought of suffering such acondition is frightening, one can almostappreciate living in a world where thisphenomenon exists. It is indeed a sadstate of affairs that in today's world,various individuals, either because of their position, or because of the natureof their wrongdoings, can torment thesociety they live in withoutconsequence. A world in which G-dmore openly declares the individuals Heholds in contempt would be, in many ways, a welcome sight. Perhaps jarringpersonal messages from G-d wouldprovide impetus for the changes that weare often reluctant to initiate.Noting that tzaraat is not prevalent intoday's world, Rabbi Chaim Yosef DavidAzulai suggests (in his work NachalKedumim) that this is due to theabsence of the Beit HaMikdash. As thedisease's corrective process (whichincludes korbanot, with their ownsymbolic teachings) cannot beaccomplished in its entirety, G-d hasremoved this method of communicatingHis displeasure from us. Nowadays, ourmoral failings can go unnoticed; evenafter understanding how we've strayed,we require a less direct, and likely lesseffective, method of repair.While we often fail to see the value of what the geulah could mean to us, thetzaraat process
 – 
G-d's way of communicating His thoughtsconcerning our behaviour
 – 
is perhapsone element that we can yearn for.
egoldschmiedt@torontotorah.com 
Parshah Questions
R’ Meir Lipschitz
 
Answers to some of the questions appear on the back page 
Why did Hashem command the laws of 
tzara’at 
to both Moshe and Aharon?(Ramban, Ibn Ezra, and Rabbi S.R. Hirsch to Vayikra 13:1)
Why did the laws of 
tzara’at 
on a house only apply once the Jews entered the
Land of Israel? (Rashi, Ramban, Ibn Ezra, Netziv, Daat Mikra, R’ S.R. Hirsch, to
Vayikra 14:34)
When describing the affliction which appears on his home, why must a personuse the term
k’nega, “ 
like an affliction” and not
nega, “a 
n affliction”? (Rashi,
Malbim, Mizrachi, Maharal, Torah Temimah, and Shaarei Aharon to Vayikra14:35, and Tosafot Yom Tov to Mishnah Negaim 12:5)
For children: What is the significance of each of the items a metzora bringsduring his purification process? (Rashi to Vayikra 14:4)
meir.lipschitz@gmail.com 
Yearning for Tzaraat
 
Rabbi Ezra Goldschmiedt
 
To sponsor an issue of Toronto Torah, please contact info@torontotorah.com or 416-783-6960
 Tzaraat, often misleadingly translated asleprosy, is spiritual rather thanphysical. Despite its physicalmanifestation, tzaraat demonstratesthat something is wrong with anindividual on the level of his morals andthought processes. (See Rabbi SamsonRaphael Hirsch's commentary, end of Parshat Tazria.) Through Miriam'scontraction of this disease as aconsequence of her slander of Moshe(see Bamidbar 12), as well as our chargeto remember this episode while being
“careful of the tzaraat disease” (Devarim
24:8-9), we are shown that tzaraat isespecially a message for the speaker of lashon hara, evil talk.Less known however, is that a numberof other behaviours are also listedamong the causes for tzaraat. VayikraRabbah (Metzora 16:1) tells us that afew verses from Mishlei (6:16-19)provide us with the comprehensive list:
“Hashem hates these six, and even the
seventh is repellent to Him: haughty eyes, a lying tongue, hands that spillinnocent blood, a heart plottingviolence, feet that are quick to run toevil, a false witness spreading lies, andone who incites conflict between
brothers.” Mishlei's words, as
interpreted by Chazal, are particularly telling.Applying tzaraat to this group teachesus that at its core, the disease is meant
 
Shabbat before. In both cases, the visitoris permitted to receive aliyot along withthe congregation.Israelis who spend Yom Tov abroad, aswell as visitors to Israel who observedthe eighth day of Pesach with the Yom Tov reading, find themselves trailing thepublic readings in Israel. We usually assume that Torah reading is acommunal obligation, so that anindividual who is unable to attend on agiven Shabbat is not obligated to arrangea proper Torah reading for himself.Nevertheless, in our situation, someauthorities encourage those who are ableto arrange an additional reading for themissed parshah to do so. Rabbi AvrahamDovid Horovitz concludes that the bestoption is to extend the Shabbat Minchahreading to include the entire ParshatShemini in addition to the first aliyah of Parshat Tazria [Teshuvot Kinyan Torah
L’halacha #12].With each week’s Torah reading comes
an obligation to study the weekly parshah with some form of translation
 – 
 
sh'nayim mikra v’echad targum 
. TheGemara suggests that one who is diligentin observing this mitzvah will merit inlong life (Berachot 8a). Rabbi Stern notesthat this obligation may include twoparshiyot for someone who intends tohear both on the same Shabbat.However, one who heard the parshah inIsrael prior to going abroad is notobligated to repeat his study.
Sh'nayim mikra 
only requires that a personcomplete the Torah once per year.
dzirkind@torontotorah.com 
Visit us at www.torontotorah.com
 
Mitzvah 150 adds that kohanim are not towear torn clothing in the Beit haMikdash. Torn clothes and long hair are traditionalsigns of mourning, and the BeithaMikdash is not to be associated withmourning. However, according to mostauthorities these prohibitions apply evenwhen no thought of mourning is involved.[See Minchat Chinuch 150:4 for moreabout this.]
torczyner@torontotorah.com 
2
Every so often, when the last day of aYom Tov falls out on Shabbat inDiaspora, this results in a discrepancy in Torah reading for some weeks tofollow. This year, for example, the lastday of Pesach in Israel was a Friday,while Yom Tov was observed throughShabbat outside of Israel.Consequently, Parshat Shemini wasread a week later in the Diaspora. RabbiBetzalel Stern discusses a number of interesting scenarios which result fromthis discrepancy in the Torah reading.
(Teshuvot B’tzel Hachochma #2
-9)According to Rabbi Stern, Diaspora Jews visiting Israel for Pesach shouldideally look for a minyan whichobserves the eighth day of the Yom Tov.If such a minyan is not available, RabbiStern argues that the visitors areobligated nonetheless in hearing theregular Shabbat reading of ParshatShemini with the community in Israel.Whenever a Yom Tov overlaps withShabbat, says Rabbi Stern, we adaptthe five aliyot of Yom Tov to conform tothe seven aliyot of Shabbat. This isbecause our obligation of hearing sevenaliyot every Shabbat exists irrespectiveof a coinciding Yom Tov. Therefore, if one cannot fulfill both obligations(Shabbat and Yom Tov) through theYom Tov reading, it is best to fulfill theregular Shabbat obligation of sevenaliyot along with those not observingthe Yom Tov. Conversely, one whoheard Parshat Shemini in Israel andspends the next Shabbat outside of Israel (where Shemini is being readagain), is likewise obligated in hearingthe Torah reading for Shabbat, despitehaving heard that same parshah the The male kohanim, descendants of 
Moshe’s brother Aharon, were the
people who carried out the daily service in the Beit haMikdash. Wehave already learned that thekohanim wear a special uniform; they also observe a code of grooming.Mitzvah 149 requires kohanim tokeep their hair to a specific length,not allowing it to grow for more thanthirty days. According to theRambam, most kohanim may growtheir hair so long as they do not enterthe Beit haMikdash in that state, butthe kohen gadol may never keep longhair.
613 Mitzvot: #149-150
The Well-Groomed Kohen
 
R’ Mordechai Torczyner
 Hitoriri: Jewish Spirituality
Treasures in the Wall
 
R’ Baruch Weintraub
 
ערוצמ תשרפב,םיתב יעגנל החיתפב,רמאנ: "םכל ןתנ ינא רשא ןענכ ץרא לא ואבת יכץרא תיבב תערצ עגנ יתתנו הזחאלםכתזחא ( "די ארקיו,דל
 
תוירוהב ארמגה,ע י ףד"א,תשרוד: "אינת,ר'רמוא הדוהי,םהל איה הרושב םהילע םיאב םיעגנש"
 
רמולכ,יעגנש ךכ לע תזמרמ קוספה ןושלהחטבה םניה םיתבה,שנוע אקווד ואלו.שר"י ריבסמ ונלצא,הרושב םניה םיתבה יעגנש,ןוויכ םיירומאה ונימטהש בהז ינומטמ ואצמנ ךכש. שר לש ורבסהש אלא"ףסונ רואיב ןועט ןיידע י: תוינומטמה יוליגל הרחבנ וז ךרד אקווד עודמ?
 
הארנ,םישרדמ ינש יפ לע ראבתי הז ןיינע יכםיפסונ.ע אי אמויב ארמגב"רמאנ ב: "ול ותיב דחיימש ימ,ליאשהל הצור וניאש וילכ,ול ןיאש רמואו,אוה ךורב שודקה ומסרפמ,ותיב תא הנפמשכ[םיתב יעגנ ינפמ"] המוד ןפואב,ע זט ןיכרעב ארמגה"האיבמ א,יכ לשב םיאב םיתב יעגנ'ןיע תורצ'.ןכתיי,יכ ולא םישרדמ,םיתבה יעגנ תא םיראתמהשנועכ,הדוהי יבר לש ושרדמו,יעגנ תא ראתמה הרושבכ םיתבה,הזל הז םירתוס חרכהב םניא.
 
לארשי ץראל הסינכה,הב תובשייתההו,ףא לע האולמב הרותה שומימל החיתפה תדוקנ ןתויה,תמקהו'שודק יוגו םינהכ תכלממ,'תונפוצ תיתועמשמ הנכס ןבוחב.םירוגממ רבעמהרבדמב םילהאב' ,םוריח בצמ,'ןוחטבו הולשל ןבא תוריק ירוחאמ םירגסנה םישנאה לש,לולעךותב תוחפשמה לש תורגתסהל םג איבהלןמצע,יתרבחה הנבמה ןדבאלו.הז בצמ, ליאשהל המכסה רסוחכ אמויב ארמגב ראותמההזל הזמ םילכ,ןיע תורצמ השעמל עבונ,יפכ ןיכרעב ארמגב ןייוצמש.יא העמשמ ןיע תורצהבחרה הנומתה תא תוארל ןוצר,התא הבתחא תכרעממ קלח םכניה ךנכשו,המקרמרתוי הלודג תיתרבח.
 
תובר םימעפ,לגעמ ןיעמל תכפוה ןיעה תורצםימסק – וינכש םע תוהדזהל ששוח םדאה,ןפ תימצעה ותוהז תא דבאי.הז ןפואב,תינבנ םע הלועפ ףותיש יא לע אקווד ותוידוחייהרבחה,הז הלועפ ףותישל ותודגנתה אליממותרבוגו תכלוה קר.
 
וז היעבל הרותה לש הנורתפ,ימ לכל תרכומההלודגה ריעב םעפ רגש,תוריקה ץותינ וניה. תופתתשהה ידי לע אקווד ולגתי תוינומטמההרבחב.אצמת תידוחייהו תימצעה תוהזהתלוזל הרזעב אקווד,רחאה יפלכ תוחתפהב, תתל המ שי ונתיאמ דחא לכל יכ יוליגבו,לבקלו,ורבחמ.הלבק םגו תידוחיי המורת תידוחיי,תתל לכוי אל רחא דחא ףא רשא.
 
ןכ לע,םיתבה יעגנ,תוריגסהמ עבונה שופיעה ןיעה תורצמו,תוריקה תריבש ידי לע םירתפנ, תיבה ןמ האיציה,תוריקהש תוינומטמה יוליגוואיבחה.
 
bweintraub@torontotorah.com 
Discrepancies in the Kriat haTorah Schedule
R’ Dovid Zirkind
 
 
Biography: Rabbi Shlomo Zalman Auerbach
Yair Manas
 
Har Herzl (Mount Herzl) is amountain in the Jerusalem Forestin the western part of Jerusalem,between the neighbourhoods of EinKerem, Beit haKerem, Bayit v'Ganand Yefeh Nof. It rises more than800 metres above sea level, and hasbeen home to the graves of themodern State of Israel's leaderssince August 17, 1949, when Theodor Herzl's remains were re-interred there from Vienna. Thisfulfilled Herzl's dying wish, asrecorded in his will, "I wish to beburied in a metal coffin next to my father, and to remain there until the Jewish people will transfer my remains to Eretz Israel. The coffinsof my father, my sister Pauline, andof my close relatives who will havedied until then will also betransferred there."In 1954, excavations revealed a Jewish burial cave from the time of the second Beit haMikdash on thegrounds of the mountain; today,that burial cave is flanked by amemorial for soldiers whose burialsites are unknown. The mountainalso houses the graves of those whofought to establish the Jewish State,leaders of the military, the policeforce and the Knesset. Themountain also hosts a memorial forvictims of terror attacks, and forthose who perished on their way toIsrael. Yad vaShem is nearby, as isIsrael's National Military Cemetery.National ceremoniescommemorating
Yom haZikaron 
,
Israel’s Memorial Day for fallen
soldiers and victims of terror, areheld at Har Herzl. Two of Israel's best-known PrimeMinisters chose other burial placesfor themselves: David Ben Gurion isburied near his home in Sde Boker,and Menachem Begin asked to beburied next to his wife on HarhaZeitim (Mount of Olives).An interactive map of Har Herzl isavailable at http://bit.ly/IRU8yM.
torczyner@torontotorah.com 
Rabbi Shlomo Zalman Porush was thefounder of the Shaarei Chesedneighbourhood of Jerusalem; his son,Rabbi Chaim Yehudah Leib Auerbach,founded and served as Rosh Yeshiva of the Shaar haShomayim Yeshiva,dedicated to study of Kabbalah. RabbiChaim Leib's son, Rabbi Shlomo ZalmanAuerbach
 – 
commonly known as just"Rav Shlomo Zalman"
 – 
was the firstchild born in Shaarei Chesed, in 1910.Rabbi Shlomo Zalman Auerbach wasknown for his diligent Torah study.When he was about eleven years old, thefirst automobile arrived in hisneighbourhood. While all of the otherschoolchildren ran out of the classroomto see the car, Rav Shlomo Zalmanremained in his seat, absorbed in hisstudies. (
And From Jerusalem, His Word 
 by Rabbi Chanoch Teller, pg. 69)Rabbi Shlomo Zalman Auerbach wasalso known for his refined character.Even in his older years he would rise toprovide women with a seat on a bus,and he was careful to respect the dignity of all human beings.While in Yeshiva, Rav Shlomo Zalmanbecame a top student of Rav IssurZalman Meltzer, and he later learned inthe kollel of Rabbi Tzvi Pesach Frank. Atthe age of 24, Rav Shlomo Zalmanpublished a sefer discussing halachicissues in the use of electricity. This textreceived approbation from Rav ChaimOzer Grodzinski, a leading sage of thetime. Rav Shlomo Zalman is also well-known for his rulings on medicalhalacha, and for his rulings on the lawsof Shabbat. These rulings werepublished by Rabbi Yehoshua Neuwirthin
Shemirat Shabbat K’Hilchatah 
, and by Rabbi Dr. Abraham S. Abraham in
Nishmat Avraham 
.
Many of Rav Shlomo Zalman’s sons
serve as Rabbis in Israel, and hisdaughter Rachel is married to RabbiZalman Nechemiah Goldberg, a leadinghalachic authority in Israel. It isestimated that 300,000 people attendedRav Shlomo Zalman Auerbach's funeralin 1995; aish.com labels it "the largestfuneral in Israel since mishnaic times."
ymanas@torontotorah.com 
Visit us at www.torontotorah.com
 3
[Translator’s note: Shemot 21:15 says that a
child who strikes a parent is liable.Mishnah Sanhedrin 11:1 elaborates thatthe child must draw blood to be liable.] There is another great support to permit
[treating one’s parent] in the Minchat
Chinuch's statement (Mitzvah 48): "Thegemara asks, 'May a child let blood for aparent?' But that is when the blood-lettingis
against the parent’s will 
. So too, thetalmudic sages who did not let theirchildren remove a splinter because perhapsthe child would make a wound, wereconcerned that it would be against theparent's will. However, if the parent forgiveshis honour and commands the child to doso, then the child is not liable, and does nottransgress this prohibition at all. So too, in
wounding one’s friend."
 [
In a footnote, Rabbi Auerbach adds 
: TheMinchat Chinuch writes, "Even though I didnot find this explicitly written, nonethelesslogic indicates this, and in my humbleopinion this is clear." Nevertheless, it has
been pointed out to me that the She’iltot
(end of 60) writes regarding the principle of "A father who waives his honour, hishonour is waived" that this is for honour,but
not
for hitting and cursing. Haameik
She’eilah [R’ Naftali Zvi Yehuda Berlin]
brings support for this, and then adds,"Really, we do not need these proofs otherthan to demonstrate that forgiving one'shonour does not permit disgrace. Forcursing or hitting, it is obvious [that thefather cannot waive it]; even one who curseshimself violates a prohibition." Still, it isplausible that if the father wanted the blood-letting or splinter removal, and this was hiswill, then it would not be within the biblicalcategory of striking one's parent.]In my humble opinion, there is great proof for the words of the Minchat Chinuch, since
the command to not hit one’s parents is
derived from the same verse as thecommand to not hit anyone, and regarding
hitting another person with that person’s
permission, the law is that if the friend says"Hit me on the condition that you will beexempt" then the hitter is exempt.(Shulchan Aruch Choshen Mishpat 421:12)Similarly, the Rambam writes that hitting afriend is liable only when it is "in the form of 
disgrace." (Hilchot Chovel U’Mazik 5:1) If so,
then the same rule should apply when one
Ha’Aretz
 
Har Herzl
 
 לצרה רה
 
R’ Mordechai Torczyner
 
Torah in Translation
May a DoctorTreat Her Parent?
Rabbi Shlomo Zalman AuerbachMinchat Shlomo 1:32
Translated by Yair Manas
wounds his parents medically, evenunnecessarily, and the child receivespermission even for mistakes. We need
not worry about a mistake…
 Although all other halachic authoritiesdid not distinguish between wounding aparent with and without permission, thedistinction is logical, and we can attachthis rationale [to other rationales] toallow [a child to treat his parent].

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