Overview of the Weekly Reading,
Tazriya/Metzorah To be read on the Shabbat of 3 Iyar
5767 /April 21
Torah: Leviticus 12:1-15:33 (Tazriya-Metzora)
Haftorah: II Kings 7:3-20 (about 4 victims
of tzara'at)
Pirkei Avot:
Chapter Two
Tazriyah, 4th out of 10 in Leviticus, 27th overall, 48th
out of 54 in overall length. Metzorah, 5th out of 10 in Leviticus,
28th overall, 41st out of 54 in overall length. Tazriya
opens with childbirth laws, followed by a long discussion of the distinguishing
signs of tzara’at* on skin, hair, and garments. Metzora
discusses the process of purification for a metzora (one having tzara’at),
the poor metzora’s offering, tzara’at on houses, and concludes with
laws about male and female discharges which cause impurity and means of attaining
purification from these.
*tzara’at is a discoloration
appearing on skin, hair, garments, and houses, and is sometimes (inaccurately)
translated as 'leprosy'
FROM THE MASTERS OF
KABBALA
From the holy Zohar, teachings of Rabbi Shimon bar Yochai
The exile of the Shechina is a fall from the level of consciousness
of unity with the Divine, symbolized by the Tabernacle. This consciousness
can be retrieved even in the state of Exile by those "children"
of the Shechina who, through meditative unifications, cause an influx
of divine light into the sefira of malchut and place her on her feet by
reconnecting her with her source in the sefira of bina; this can rectify
the internal aspect of exile.
For
the full article, click to the "Weekly Holidays" section on our KabbalaOnline
site. * * * * *
From the holy Ari, Rabbi Yitzchak Luria of Safed
Rachel's diminished stature, extending only as high as Zeir Anpin's
chest, reflects the state of reality during the exile, when the Temple
is in ruins. Since reality in this state is imperfect, it is not fitting
for us to be totally happy at any time. (Hence the Jewish custom of remembering
the destruction of the Temple even at happy occasions, by breaking a glass
at a wedding, leaving part of a house unpainted, etc.)
For
the full article, click to the "Weekly Holidays" section on our KabbalaOnline
site. * * * * *
From Rabbi Chaim (ben Moshe) Ibn Atar
The days mentioned here are to be understood as seven years similar
to the verse Genesis 24:55 where Laban and his mother wanted Rebecca to
delay her departure by "yamim" [Hebrew for "days"],
i.e. a year. The years which are viewed as the "the birth pangs of
Mashiach", last for seven years during which Israel will be refined
spiritually in preparation of his arrival. He will make his appearance
during the eighth year.
For the full article, click to the "Weekly Torah" section
on our KabbalaOnline
site.
FROM THE CHASSIDIC
REBBES
Tazria
"A woman who conceives and bears a son." (Lev. 12:2)
"Woman" is a common metaphor for the Jewish nation. "Conceives,"
in the Hebrew literally "gives seed," is analogous to the
performance of good deeds. Bearing a child is the final Redemption.
The performance of mitzvot is compared to the sowing of seed because
one tiny seed can be the starting point for an abundance of fine produce.
Similarly, just one mitzva can be the source for abundant G-dliness.
(Ohr HaChayim as elucidated in Ohr HaTorah)
A
MYSTICAL CHASSIDIC DISCOURSE from
the Chabad Master series, produced by
Rabbi Yosef Marcus for www.ascentofsafed.com
and www.kabbalaonline.org
MOSHIACH THIS WEEK
Tazria
"And bears a son...On the eighth day, the child shall be circumcised."
(Lev. 12:2-3)
"Bearing a child" hints at the future redemption and "eighth
day" hints at the eight strings on the harp for use in the Third
Temple, may it be speedily built in our days.
(Ohr HaTorah)
(From L'Chaim #816)
An
essay from Rabbi Shaul Yosef Leiter, director of Ascent
(for a free weekly email subscription, click
here)
(W:27-867/Tazriya/Metzorah)
Different people respond to different
things in Jewish life. For one there is the g'shmak (pleasure) of clever
Torah ideas, others appreciate a strong community or ancient traditions. A third
just can't wait for his schmaltz herring or eggs and tzibeles (onions).
Some people identify with the more limited, almost uniform like, clothing options.
Personally, I am crazy for a Shabbos or holiday meal with (bless them) my children
and grandchildren. For me, nothing on this plane compares to the pleasure of being
surrounded by a few generations of YOUR own descendants, particularly when no
one is in a rush. When we were just starting, no one ever
spoke about it, like no one ever told us that after 4 children it gets much easier
(because the oldest can start helping) or that when you begin to keep Shabbos
it may feel restrictive but soon becomes addictive. Nevertheless, it is true.
The pleasure of being surrounded by your family is tangible.
That is why
my third grandchild's bris, celebrated this week was so important to us,
because, among other reasons, it set the stage for events to come. By divine providence,
it is in this week's Torah portion that we are given the commandment of circumcision.
"On the 8th day, you must circumcise the flesh of the foreskin". (12/3) In
1951, just a year after his father-in-law, the Rebbe Rayatz passed away,
The Lubavitcher Rebbe, Menachem Mendel Schneerson, spoke about his memories of
the Rebbe Rayatz at a bris for the child of one of his Chassidim
at which he was invited to be sandek, (holding the baby during the bris).
Even though he had worn his own tallis during prayers earlier in the day,
when he put it on for the bris, he did not make a blessing. The Rayatz
became very pale, and even turned his head during the cutting, even though he
was a trained schochet, certainly used to seeing blood. During the
entire event the Rayatz never stopped whispering, even though it was not
known what he was saying. (Each of these anecdotes were related for their interest
sake, not as a direction for how we should behave.) After the ceremony, during
the meal, the Rebbe Rayatz spoke: "From the time the Torah was given
(more than 3300 years ago), the order for serving G-d in a person's life was as
follows: First you must remove the foreskin that covers the body (as in the bris)
- the principle of controlling our action. This is followed by the removal of
the foreskin that covers the tongue - the principle of controlling our speech.
After this is the removal of the foreskin that covers our hearts - the principle
of thought. (This is connected to the Jewish idea that it is easier to change
what goes on inside of us i.e. thoughts and feelings, by first changing our exterior
i.e. our actions and speech.) Interestingly, before the Torah was given,
the order was reversed, as we find in the case of our forefather, Avraham. At
the age of 3 he already recognized that there was a Creator (thought). Afterwards
his mission was to publicize G-d to the world (speech). Only later as an elderly
man, was his circumcision (action). Nevertheless", the Rebbe reiterated,
"for us, everything begins with action because it is primary." Later,
at the same meal, the Rebbe shared the following: At the bris of one of
the grandchildren of the Tzemach Tzedek (3rd Lubavitcher Rebbe) there was a choice
between two mohelim (circumcisers). One was very expert but not so able
to direct the intention of his actions through high spiritual thoughts (kavanot).
The other was very focused spiritually but not as much of an expert. The Tzemach
Tzedeck instructed them to take the more expert mohel, saying that a bris
is a 'supernal action', so high that an 'address' (from where to draw the energy)
is not needed.
The Rayatz concluded that one might think that the reason you
should take the greater expert is because the second mohel could
simultaneously intend the intentions, since there are situations where
this sharing of tasks works. But from the language of the Tzemach Tzedek,
'a supernal action' means that the action is itself enough and the intentions
are not needed. Again, action is primary.
P.S. Please also read my weekly Shabbat Law, below.
(for a free weekly email subscription, click
here)
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