From: ajb@access.digex.com (Alan J. Broder)
Subject: Hamaayan / The Torah Spring: Parashat Metzora
Organization: Express Access Public Access UNIX, Greenbelt, Maryland USA
Date: Wed, 8 Apr 1992 02:50:10 GMT


[   HaMaayan is published weekly for the edification and enjoyment
of the reader who is lacking the time or ability to study the
weekly Parasha on his own. HaMaayan's goal is to acquaint the reader 
with the broadest spectrum of traditional Torah commentary, from 
the "rationalism" of Rambam (Maimonides) and Abarbanel to the 
"mysticism" of Alshich and the Chassidic Masters.

While the editors hope these brief "snippets" will engender further
discussion of Torah topics ("L'Hagdil Torah U'L'Ha'adirah"), they
unfortunately lack the time to respond to lengthy questions.

Shabbat Shalom. ]


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                    Hamaayan/The Torah Spring
                      Edited by Shlomo Katz

                        Parashat Metzora
                    Volume VI/Number 28(262)
                   8 Nisan 5752/April 11, 1992
                         Shabbat Hagadol

                        Parasha Overview

   This Parasha continues the laws of "Tzara'at".  One of the signs
of Tzara'at - whether on a person, garment, or house - is the fact
that is spreads.  The end of the Parasha deals with the laws of
"Zav", Zavah", an "Niddah" - also forms of "Tum'ah" (ritual
impurity) which are easily spread.  One part of our mission as Bnei
Yisrael is to rein in the impurity which is found in the world, and
to prevent its spread.

   As noted above, Tzara'at can strike not only a person, but his
clothes, and even his house.  Sometimes, Chazal explain, this last
type is not a punishment, but a reward.  The Canaanites who fled
Eretz Yisrael could not take all of their riches with them; instead
they buried them under their homes.  When a house is stricken with
Tzara'at, it must be partially torn down, and thus, this buried
treasure would be discovered.  Commentaries note that this is also
a metaphor for the Kabbalistic idea of releasing the sparks of
holiness which are hidden within every object.  Thus, paralleling
the idea of restricting the spread of Tum'ah, we find in this
Parasha the idea of aiding the spread of "Kedushah" - holiness.  

                                                  (Bedibur Echod)

   Sefat Emet notes that the word "Negah" - the Tzara'at sore -
shares the same letters as "Oneg" - the joy one experiences on
Shabbat.  Our day of rest also plays a role in spreading Kedushah
in the world, for it refreshes us (spiritually, as well as
physically) and gives us the strength we need to fulfill our divine
missions for another week.  This is particularly true of "Shabbat
Hagadol" - the Shabbat before Pesach.  One reason that it is called
"Shabbat Hagadol" (the "Great Shabbat") is that it was the first
Shabbat when there was a "Klal Yisrael" (for on that day they set
aside animals for the Korban Pesach, in preparation for leaving
Egypt), and it was thus the first Shabbat which performed the
function of Shabbat described above (Ohr Gedalyahu).  Also, notes
R' Chaim Yishayahu Hardari, Shlita, on that Shabbat the Jews were
given their first Mitzvot, and thus their power to spread Hashem's
name in the world became greater.

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                   Laws of the "Korban Pesach"

   The Korban is brought on the afternoon of the 14th of Nisan,
after the second "Korban Tamid" (daily sacrifice).  When Erev
Pesach falls on Friday, the Tamid is brought an hour early to allow
more time to slaughter and roast the Korban Pesach before Shabbat.

   Before bringing the Korban, one must be sure that he has no
Chametz in his possession.  Also, one's guest list for the Seder
must be finalized before the Korban is slaughtered, for it may not
be changed afterwards.

   The Korban may be a sheep or a goat.  In either case it must be
an unblemished, one year-old male.  Those bringing the Korban are
divided into three shifts, and the first shift enters the Bet
Hamikdash.  (A shift may not have fewer than thirty people, but the
Gemara says that it often numbered hundreds of thousands.)  While
the animals are slaughtered, and their blood and fats sacrificed on
the "Mizbeach" (altar), the Levi'im recite Hallel.  If the group is
large, Hallel is repeated as many times as necessary.

   When one shift is finished, the next one enters.  Each person
takes his Korban home and roasts it on a pomegranate-wood spit, in
an oven.  After dark, [the Seder is held and] the Korban is eaten
together with Matzah and Maror, and while it is eaten, the
assembled recite Hallel.  The meal must be finished by midnight. 
(Based on R' Aharon Cohen:  Avodat Hakorbanot)

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   R' Moshe Isserles ("Rema") writes (O.C. section 430) of a custom
to read part of the Haggadah on the Shabbat before Pesach.  Why? 
The Vilna Gaon answers that it was on that day that our ancestors
set aside animals for the "Korban Pesach"; thus, it can be
considered the beginning of their redemption.  However, the Vilna
Gaon then rejects this answer based on the following Midrash (which
is quoted in the Pesach Haggadah).  "I might think that one can
fulfill his obligation to read the Haggadah on the first day of
Nissan...but the Torah teaches me that the Mitzvah of Haggadah
applies at the same hour as the Mitzvah of Matzah and Maror."  If
the Shabbat before Pesach has a claim to being the beginning of the
redemption, asks the Vilna Gaon, why does the Midrash, which
considers several possibilities for when the Seder should be held,
not entertain a suggestion that it should be on Shabbat Hagadol?!

   R' David Cohen, Shlita, answers this question as follows:  The
Halacha states that the Haggadah should begin with the low point of
Jewish history and build up to the redemption.  What is that low
point?  Rav (a Talmudic sage) says, "In the beginning, our
ancestors were idol worshippers."  Shmuel (another sage) says, "We
were slaves to Pharaoh in Egypt."  What is the basis of their
dispute?  R' Cohen suggests that they disagree whether the primary
redemption was spiritual (Rav) or physical (Shmuel).  Such a
disagreement would be consistent with other disputes between them,
such as whether the Mashiach will come as a result of our
repentance (Rav) or suffering (Shmuel).

   Ramban, in his Torah commentary, appears to accept Rav's view,
for he writes as follows (in explaining why the building of the
Mishkan is described in the book of Exodus):  "Even though our
ancestors had left Egypt, they were not yet free until they had
built a Mishkan and Hashem's Presence rested among them."  When did
the redemption start?  Perhaps Rav would say that it started on the
day when the Korban Pesach was set aside (i.e. Shabbat Hagadol),
since the purpose of the Korban Pesach was to free Bnei Yisrael
from their spiritual bondage.  When Rema writes of the custom to
read the Haggadah on Shabbat Hagadol, he is accepting the view of
Rav, as Ramban did before him.  As for the Midrash which troubled
the Vilna Gaon, perhaps that is the opinion of Shmuel and others
who disagree with Rav.

                                           (Mas'at Kapi II, p.60)

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                         A Pesach Story

   The preparations of R' Yisrael of Vizhnitz (known as "Ahavas
Yisrael") for "Bedikat Chametz" were lengthy, and he approached the
Mitzvah with great feeling.  He said the "Berachah" with great
fervor.  Then, while searching all of the cracks by candlelight, he
beat his chest like one reciting "Vidui", and called out "Oy, oy,
oy!"  All who heard him trembled, and their hearts broke at the
sound of his groans.

   When he had completed the search, he turned to his faithful
Chassid, R' Mordechai Chaneh, and standing before him, tore open
his shirt and said, "Now, search out the Chametz in my heart," 
[The Gemara and other works refer to the "Yetzer Hara" - evil
inclination- as "Chametz."]

   R' Mordechai did not lose his presence of mind, and replied,
"Rebbe, the Halacha instructs us that we need not search a place
where Chametz has not entered."

                            (R' Natan Elya Roth:  Kedosh Yisrael)

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    The Gemara states that Chametz which is found during the search
must be set aside in a place where rodents cannot find it and
spread it about.  On this R' Chaim M. Hager (son of the "Ahavas
Yisrael") commented:

   "Chametz" signifies pride.  It rises and we must get rid of it. 
But, as with Chametz [some of which is left over for the Mitzvah of
"Biur" - burning], we must leave something.  Pride is sometimes
needed in our service of Hashem.  (See Divrei Hayamim II 17:6)

   Yet man must take care that the small measure of pride which he
leaves over be kept in a hidden place.  He should take care lest a
"rat" comes and spreads it about - lest the Yetzer Hara persuade
him to make his pride public.

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           The learning schedule for this Shabbat is:

                          Mishnah Yomit
                          Ohalot 2:2-3
                 (Learn two Mishnayot every day)

                          Halacha Yomit
                         OC/MB 372:9-11
               (Learn three paragraphs every day)

                            Daf Yomi
                            Megilah 7
              (Learn two sides of a page every day)

                             Rambam
           Chapter/Day: Hilchot Sechirut - Chapter 10
          3 Chapters/Day: Hilchot Temurah - Chapter 1-3

                         Sefer Hamitzvot
          Sh:N106,P87; Su:N107,P107; M:P107; Tu:P107; 
                     W:P107; Th:P107; F:P107

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            The hard copy distribution of this week's
                    Hamaayan is sponsored by:

           Drs. Menacham and Moshay Cooper and family
           in honor of the 45th wedding anniversary of
                   Dr. and Mrs. Samuel Cooper

         In honor of Eva Youlus' birthday by her family

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Note:  Hamaayan will not appear during Pesach.  Publication will
resume for Parashat Achrei Mot (29 Nisan/May 2).  Our regular
biographies will resume at that time.



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Posted by Alan Broder, ajb@digex.com (uunet!digex!ajb), who 
should be contacted to request back issues of HaMaayan or to get
on or off the direct email mailing list.

Shlomo Katz can not receive EMAIL, however I will pass on any
comment forwarded to me, or alternately, send your comments care of
yehuda@gwuvm.bitnet