Vol. 8   No. 25

This issue is sponsored by an anonymous donor.
"The principle way of meriting the World to Come is through guarding one's tongue,
which is greater than Torah learning and mitzvos, because the tongue is the Holy of Holies".
(Excerpt from a letter by the Vilna Gaon printed in the Chofetz Chaayim "A Lesson a Day")

Parshas Shemini

The Toras Kohanim precludes human flesh from the prohibition of non-kosher meat ("[Ach] es zeh lo sochlu" - 11:4), from the word "Ach", which always comes to exclude.

The Rambam (Ma'acholos Asuros 2:3) writes that, although the Torah has precluded human flesh from the la'av, it nevertheless remains subject to an asei. This asei is a posuk in Re'ei (14:4) "Zos ha'beheimah asher tocheilu". The Torah there goes on to list seven kinds of chayah, excluding a human being, even though he too, is termed "nefesh chayah". Consequently, we can infer "Zos ha'beheimah asher tocheilu". These seven chayos are permitted to you, but not human flesh. This means that, according to the Rambam, human flesh is forbidden min ha'Torah, only one will not receive malkos for eating it.

The Ramban and the Rashbo however, disagree with the Rambam. According to them, the Torah actually permits human flesh.

Incidentally, this dispute concerns the flesh of a live person. The flesh of a dead one is osur be'hano'oh (forbidden to derive any benefit from it, at all).

After prohibiting the meat of a camel, because its hooves are not completely split (even though it does chew its cud), the Torah adds the seemingly superfluous phrase "It is tomei (forbidden) to you". Therefore, the Gemoro in K'subos (60a) explains, these words are coming not for themselves, but for what we can infer from them: 'it is tomei, but the milk and the blood of human beings are not. In other words, the Torah is coming to preclude human milk and blood even from an asei (since that is what the posuk is). This does not necessarily mean that the Rabbonon did not issue a decree in either of these regards, but that the Torah didn't.

This d'roshoh, comments the Torah Temimah, bears out the opinion of the Rambam (that we just quoted), who maintains that, even though the Torah precludes human flesh from the la'av, it is nevertheless subject to an asei. According to him, the Torah needs to permit the milk and blood of a human being. Otherwise, we would have thought that, just as his flesh is prohibited, so too, is his milk and his blood.

But according to the Ramban and the Rashba, seeing as a human being's flesh is permitted, why would we require a specific posuk to permit his milk and his blood? Bearing in mind the principle 'Whatever comes from a kosher animal is kosher', why would we have ever thought otherwise?

This is not so simple however! Take the flesh of kosher animals, which is permitted, yet their blood remains forbidden. And their milk would be forbidden too (because of 'Eiver min ha'chai'), were it not for the fact that the Torah praises Eretz Yisroel as being "a land flowing with milk and honey", from which we extrapolate that milk must be permitted. In that case, maybe we do need a posuk to permit human blood and milk, even though human flesh is permitted, like the opinion of the Ramban and the Rashbo!

The Medrash points out that what the Torah forbids by animals it permits by wild beasts; what it forbids by wild beasts it permits by birds, and what it forbids by birds it permits by fish: The Torah forbids cheilev (non-kosher fat) by animals but permits it by wild beasts; it forbids Gid ha'Nosheh (the sciatic nerve) by wild beasts but permits it by birds, and it forbids the blood of birds but permits it by fish.

The reason for this, the Medrash concludes, is in order to reward Yisroel for performing the mitzvos. What the Medrash presumably means is, that all of the above prohibitions are not based on logic, but were presented to us in order to reward us for carrying out the Divine will, conforming with the opinion that maintains that there is no logical reason for the mitzvos. That being the case, G-d was satisfied that He would achieve this goal by issuing one prohibition on the one species, and another on the other species. And that is precisely what the Mishnah says at the end of Makos: 'Hashem wanted to merit Yisroel, so He gave them numerous mitzvos'. Most of the mitzvos, the Tana is saying, are not based on logic, but on the Divine will, and their sole (or major) objective, is to reward those who fulfill them.

Immediately after bringing the Korbonos on the eighth day of the Milui'im, Aharon blessed the people. The three b'rochos of Birchas Kohanim, explains the Ba'al ha'Turim, correspond exactly to the three Korbonos that Aharon brought on that day. "Yevorech'cho" corresponds to the Chatos (that is why the b'rochoh concludes "ve'yishmerecho" - He will protect you against sinning); "Yo'er" corresponds to the Olah (as the posuk writes [with regard to appearing before Hashem on Yom-tov] "ba'aloscho le'ro'os"); "Yiso ... sholom" corresponds to the Shelomim.

"And they brought before Hashem a strange fire which He did not command them (asher lo tzivoh osom)" (10:1).

The Torah cannot mean that Hashem did not command them to bring a strange fire, says the Ba'al ha'Turim (as this would be quite unnecessary), nor can it mean that He did not command them not to bring it (as that would be incorrect). What the Torah therefore means is that they brought that very same strange fire that Hashem commanded them "No!"

And that is also how we must explain the posuk in Shoftim (17:3) "le'Chol Tz'vo ha'Shomayim Asher lo tzivisi", he adds. Hashem is warning Yisroel not to bow down to the hosts of the heaven, which He had commanded "No!"

"And Fire went out from before Hashem and consumed them" ("va'tochal osom") 10:2.

The word "osom" is written with a 'vov', the Ba'al ha'Turim observes, to teach us two things. First of all, the numerical value of the word is the equivalent of that of "Zeh ha'nefesh", since, as Chazal say, it was Nodov and Avihu's souls that were burned, but their bodies remained untouched. Second of all, the extra 'vov' hints at the six sins of which they were guilty: They brought a strange fire; they issued a ruling in the presence of their Rebbe, Moshe; they entered the Mishkon after having drunk wine; they declined to marry and have children; they had their eye on the leadership; they failed to consult, either their superiors or each other.

"And Moshe said to Aharon and Elozor and Isomor / his sons ... " (10:6).

There is a stroke dividing the words "and Isomor" and "his sons", points out the Ba'al ha'Turim. He ascribes this to Chazal, who say that in reality, all four sons should have died at that moment, and so too, should Aharon. This is also hinted in the posuk (said to Moshe at Matan Torah) "ve'Gam ha'Kohanim ... yiskadoshu", a warning that 'hey Kohanim [five kohanim] would be sanctified - through death (see Rashi 10:3). And it was only the merit of their father Aharon that saved Elozor and Isomor, as well as himself, from death. The word for the decree being stopped is 'poskoh ha'gezeirah, from the same root as p'sik [the stroke between the two words]).

"And all your brothers the Beis Yisroel shall weep over the burning ... " (10:6).

A hint to the saying of Chazal, says the Ba'al ha'Turim, that when a Talmid-chochom dies, everyone becomes his family (to weep over his death as if it was one's own brother who had died).

The posuk opens the parshah of birds with the eagle (11:13), the Ba'al ha'Turim explains, because it is the king of the birds. Together with the lion (king of the beasts), the ox (king of the animals) and man (king of them all), he supports G-d's Throne.

The word "nesher" derives from 'nosher' (to fall out), a hint to what Chazal have taught, that each year, the eagle sheds its plumage, as the posuk writes in Tehilim (103:5) "Renew your youth like an eagle (see Rashi there).

"Eis kol oreiv le'mino ... (the raven to its species)" (11:15-18).

The word "le'mino", say Chazal, comes to include the zarzir (the starling). Not surprising then, that the numerical value of "Orev le'Mino" is the equivalent of 'Zarzir'.

"ve'es ha'tachmos" (the falcon) stems from the word 'chomas' (to grab), because it first grabs its food before eating it.

" ... ve'es ha'kos, ve'es ha'sholoch ve'es ha'yanshuf" ('a type of owl, the cormorant and the owl').

The "kos" is also known as the "kos chorovos" (Tehilim 102:7), because it lives in dry desert country. And that explains why it is called "kos", because if one inverts its letters, it is 'nichseh min ho'ayin' (hidden from view).

The "sholoch" is so-called because it catches fish from the sea (from the word 'sholeh', to draw).

The "yanshuf"is a night creature, as inherent in the word neshef (night).

"ve'es ha'tinshemes, ve'es ha'ko'os ve'es ha'rochom" ('the bat, the pelican and the heron'). The "tinshemes" is a weird looking bird and 'whoever looks at it is astounded' (kol ho'ro'eh osah yishom).

The "ko'os" vomits its food, from the word le'hoki (to vomit).

The "rochom" is merciful towards its children, which again is inherent in its name (the merciful one).

"And you shall count for yourselves the day after Shabbos" (Emor 23:15).

The Tzedokim based their erroneous view that S'firas ho'Omer begins each year from Sunday, on this posuk, which refers to the first day of Pesach as 'Shabbos'. In fact, we need to understand why the Torah refers specifically to this Yom-tov as Shabbos (and not to any other)?

The commentaries ascribe this to the basic difference between Shabbos and Yom-tov. Whereas the Kedushah of Shabbos comes directly from Hashem, they say, that of Yom-tov is instigated by Beis-Din, In other words, Shabbos comes from above, Yom-tov from below.

This is true of every Yom-tov they explain, with the exception of the first day of Pesach, which took place in Egypt when Yisroel were still under the jurisdiction and influence of the Egyptians (whilst they were still deeply affected by the tum'ah of Egypt). Consequently, that day had to be sanctified by G-d Himself, just like Shabbos, and not by Yisroel, like every subsequent Yom-tov.

This explains why the Torah refers to this Yom-tov in particular, as Shabbos.

147. ... not to do work on the first day of Pesach - as the Torah writes in Emor (23:6/7) "And on the fifteenth day of the first month ... you shall not perform any servile work (on it)" (refer to 'Mitzvos Asei', mitzvah 25, for more details).

This mitzvah applies to men and women, everywhere and at all times .

148. ... not to do work on the seventh day of Pesach - as the Torah writes in Emor (23:8) " ... on the seventh day is a sacred holiday, you shall not perform any servile work (on it)". This mitzvah applies to men and women, everywhere and at all times .

149. ... not to do work on Shavu'os - as the Torah writes in Emor (23:21) "And you shall call on this very day, a sacred holiday it shall be for you, you shall not perform any servile work (on it).

This mitzvah applies to men and women, everywhere and at all times .

150. .. not to do work on Rosh Hashonoh - as the Torah writes in Emor (23:24/25) "On the seventh month on the first of the month ... you shall not perform any servile work".

This mitzvah applies to men and women, everywhere and at all times .

151. ... not to do any work on Yom Kippur - as the Torah writes in Emor (23:28) "And you shall not perform any work".

All work that is forbidden on Shabbos is also forbidden on Yom Kippur. Someone who contravenes this la'av is due to receive koreis.

This mitzvah applies to men and women, everywhere and at all times .

152. ... not to eat or drink on Yom Kippur - as the Torah writes in Emor "because any person who does not afflict himself ... and he will be cut off from his people" (23:29).

Unlike most la'avin that concern eating, the shiur for which one is chayav on Yom Kippur is not a k'zayis, but a large date (which is a little less than an egg-volume. Someone who knowingly eats this amount within the time it takes to eat a 'p'ras' (three-four minutes) of food that is edible, is chayav koreis. If he eats it be'shogeg (without knowing that it is Yom Kippur or that it is forbidden), he is obligated to bring a sin-offering.

All foods combine to make up the required shiur, and all beverages combine to make up the shiur of a cheek-full (of an average size person [a little less than a revi'is]) of liquids which render one chayav koreis.

It is forbidden by Torah law to eat less than the shiur, even though one is not chayav koreis for doing so. He is however, subject to receive makas mardus (Rabbinical lashes, though it is not customary to administer them nowadays).

The Rabbanan also added the prohibition of washing oneself, anointing oneself, wearing shoes and marital relations. Someone who transgresses any of these is due to receive makas mardus. This mitzvah applies to men and women, everywhere and at all times .

153. ... not to do work on the first day of Sukos - as the Torah writes in Emor (23:35) "On the first day ... do not do any servile work".

This mitzvah applies to men and women, everywhere and at all times .

154. ... not to do work on Shemini Atzeres - as the Torah writes in Emor (23:36) "On the eighth day is a sacred holiday ... do not perform any servile work (on it)".

This mitzvah applies to men and women, everywhere and at all times .

155. ... not to do anything that will lead to a Chilul Hashem - as the Torah writes in Emor (22:32) "And do not desecrate My holy Name". This sin is divided into three parts:

1. If, in the time of sh'mad (forced conversions) a gentile demands that one transgress any mitzvah for the sake of transgressing, or if he demands that one commit one of the three cardinal sins (idolatry, adultery or murder) even if it is in secret, not at the time of sh'mad and not for the sake of transgressing (but for the gentile's personal benefit), one is obligated to give up his life rather than transgress. If he chooses to transgress and does not give his life, he is guilty of Chilul Hashem.

Included in this category is someone who transgresses (any mitzvah and under any circumstances) in front of ten Jews, he is guilty of Chilul Hashem in public, and his sin is virtually unforgiveable.

2. If a person performs a sin from which he derives no benefit, neither does he feel the least urge to perform it, but performs it purely as an act of rebellion, to cast off the yoke of G-d's sovereignty, he is guilty of Chilul Hashem.

3. If a man of high standing performs an act that appears sinful in the eyes of others, even though the act itself is permitted, he too, is guilty of Chilul Hashem.

The sin of Chilul Hashem is so severe that not even teshuvah together with Yom Kippur can atone for it. Only they hang in abeyance until death finally atones.

This mitzvah applies to men and women, everywhere and at all times .

"And you shall make the Poroches (the Holy Curtain)" (26:31).

The Mishnah in Shekolim gives the measurements of the Poroches as one Tefach thick, and forty amos by twenty. It was made of eight hundred and twenty thousand threads, and three hundred kohanim would tovel it.

The G'ro points out that the circumference of the Poroches was one hundred and twenty amos. Bearing in mind that each amoh of the Holy vessels comprized five tefochim, making a circumference of six hundred tefochim. This explains the three hundred kohanim who would tovel it. All the kohanim were eager to participate in the mitzvah, he explains. Consequently, as many of them as possible would hold on to it with their two hands. In this way, the six hundred tefochim would allow exactly three hundred kohanim to participate.

The Mishkon and all its vessels are merely physical images, reflections of celestial bodies to which they bear a resemblance, explains Rabeinu Bachye. In this light, the Mishkon was divided into three sections, corresponding to the universe: the Kodesh Kodshim (corresponding to the world of the angels), the Kodesh (to the world of the constelations), and the Courtyard (corresponding to Earth).

In similar fashion, he continues, man, the most prominent of all creations, (who like the Mishkon, is also known as 'a miniature world') comprises three parts, corresponding to the world of speech (his head), the world of life (his heart) and the world of nature (the lower part of his body). In fact, these three are similar to the three worlds of which the Mishkon is a reflection.

The first section of the Mishkon is within the Holy Curtain, which houses the Aron, the Luchos and the Keruvim, all of which are inner vessels, hidden from view because they represent the Merkovoh (the Chariot which, in turn, supports G-d's Throne), as the prophet Yechezkel described. The human manifestation of that is the part of man that comprises speech, man's head, the dwelling of wisdom, symbolising the tzadik (who is governed by his brain and) who serves as a Merkovoh to the Shechinah. Indeed, the Ovos (whose sum numerical value is equivalent to that of "Sh'nei K'ruvim"), are described as the 'Merkovoh' of the Shechinah. And the Shechinah rests on him by means of the Tefilin that he wears on his head and on his arm, which in turn, corresponds to the two Keruvim.

The second section is the one outside the Holy Curtain, known as the Ohel Mo'ed, which housed the Table, the Menorah and the Golden Mizbei'ach, the Mizbei'ach ha'Ketores. These too, are distinguished, inner vessels, though on a lower level than the previous ones. They correspond to the world of the constellations, which tell of Hashem's glory, and through whose movements the world continues to exist. Correspondingly in man, it is the heart, one of the inner limbs, which keeps him alive through its constant movement.

The third section is that of the Chatzer ha'Mishkon, the Courtyard, which housed the copper Mizbei'ach, the Mizbei'ach ho'Olah, on which they brought sacrifices. These were in the form of animals, which deteriorate, corresponding to this lowly world Earth, which is physical and therefore destructible. Correspondingly in man, this represents the world of nature, downwards from the navel (which is the source of his existence).

And it is about these three worlds that Shlomoh ha'Melech wrote in Tehilim (103:20) "Bless Hashem, His mighty angels; Bless Hashem, all His Hosts: Bless Hashem all His works". And his son Shlomoh, referred to the same three worlds, when he wrote in Shir ha'Shirim "His cheeks are like a row of spices; His arms are like golden pillars; His thighs are marble pillars".

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