Torah and an Eye for an Eye - are you really supposed to poke another persons eye out!

B”SD

Weekly reflection tid bit

Have you ever thought about the billions of people on the planet – no one is the same in terms of looks, personality and amazingly even fingerprints – we are all unique, not one exactly alike – How great is the Cause of all Causes !

 

Parasha Emor – to speak gently!

We concluded the last Sedra with the Torah asking for us to become a Holy nation, and now we move onto the requirement standards for those who were closest of all to the Shechina the high priests:

Emor means– Said softly – An instruction to the Priests to keep pure and not defile themselves for example by being in the presence of a corpse – Rabbi Tanchuma Likens this to princes who reside in the palace of the King, they need to always be clean.  Why Emor the Hebrew word to speak gently as opposed to Daber – which if to speak firmly, we see from here according to the Tanchuma the Holy one was being sensitive to his priests he was denying the Kohen Gadol permission to bury his direct relatives and the other Kohanim their close friends, he was sensitive that this was not an easy thing he thus speaks with softness gently!

 

Insight into Give and Eye for an Eye

Leviticus Ch24 v 20

Fracture for fracture, eye for eye, tooth for tooth. Just as he inflicted an injury upon a person, so shall it be given to him. Heb. כֵּן יִנָּתֵן בּוֹ. Our Rabbis explained that this does not mean the actual infliction of a wound, but payment of money. [And how is an injury estimated? The victim] is evaluated as a slave [if he would not have had the injury, and how much with the injury, and the difference is the compensation]. This is why Scripture uses the expression נְתִינָה, “giving,” [thereby alluding to] something that is “handed over (הַנָתוּן)” from hand to hand. — [B.K. 84a] so shall be done to him: Heb. כֵּן יִנָּתֵן בּוֹ. Our Rabbis explained that this does not mean the actual infliction of a wound, but payment of money. [And how is an injury estimated? The victim] is evaluated as a slave [if he would not have had the injury, and how much with the injury, and the difference is the compensation]. This is why Scripture uses the expression נְתִינָה, “giving,” [thereby alluding to] something that is “handed over (הַנָתוּן)” from hand to hand. — [B.K.

I wanted to highlight the danger of translating a text without a mastery of the Hebrew language, we have had movies called an Eye for and Eye – the theme of this movie is revenge.  However in Parsha Emor Rashi clearly points out the word Notain (Give him)


Give and Eye for an Eye. Obviously a Benevolent and kind G-d would not want us to inflict a wound by pulling out another person’s eye, yet many translations interpret this verse like this.  The text does not say inflict or wound, it says give an eye for an eye in other words it refers to repairing medical treatment and compensation to the wounded for what the eye is worth.  We know the Sanhedrin never pulled out eye’s there was a known methodology for calculating the worth of the damaged body part based on age and profession and imposing a penalty for its worth.

 

I think this is inadequately understood so with permission I include a synopsis on the validity of Rashi’s interpretation

http://www.aishdas.org/toratemet/en_mishpatim.html

CHALLENGE -Did the sages distort the biblical phrase "an eye for an eye"? -Did Rabbi Eliezer believe that we damage an assailant's eye in punishment?

The Problem

The biblical concept of "an eye for an eye" is well known. The way it is frequently understood is that one is punished with exactly what one inflicts on another. Therefore, someone who damages another's eye will have his eye damaged. Someone who knocks out another's tooth will have his tooth knocked out. However, rabbinic literature has never understood it this way. The Mechilta on Exodus 21:24 and the Talmud in Ketuvot 32b and Bava Kamma 83b understand "an eye for an eye" as meaning that someone who damage's an eye must pay the value of that eye. An eye's worth for an eye.

Is this an example of the rabbis overriding the Bible? Did the sages distort the Torah because they found it objectionable? The verse clearly states "an eye for an eye". How could the rabbis change it?

The answer is that understanding the Bible requires more than reading one verse. You have to read that verse in its context and compare its language with similar language throughout the Bible. Our contention is that "an eye for an eye" in its most literal and simple meaning is "an eye's worth for an eye".

Let us look at the two passages in the Torah that have the phrase "an eye for an eye" and analyze them carefully.

When individuals quarrel and one strikes the other with a stone or fist so that the injured party, though not dead, is confined to bed, but recovers and walks around outside with the help of a staff, then the assailant shall be free of liability, except to give for the loss of time, and to arrange for full recovery.

When people who are fighting injure a pregnant woman so that there is a miscarriage, and yet no further harm follows, the one responsible shall be fined... If any harm follows, then you shall give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, stripe for stripe.

(Exodus 21:18-19, 22-25)

Anyone who kills a human being shall be put to death. Anyone who kills an animal shall make restitution for it, life for life. Anyone who maims another, what he inflicted will be done to him: fracture for fracture, eye for eye, tooth for tooth; what injury he gave to another will be given to him. One who kills an animal shall make restitution for it; but one who kills a human being shall be put to death.

(Leviticus 24:17-21)

Context

Let us first consider the passage in Exodus. It begins in verses 18-19 with two individuals quarreling and then one injuring the other. This is a case of intentional damage. What is the punishment for such intentional damage? If the injured party survives and this is not a case of murder, then the punishment is "the assailant shall be free of liability, except to pay for the loss of time, and to arrange for full recovery". In the case of intentional damage the punishment is purely financial. (Verses 20-21 discuss intentional damage to a slave which is not our topic)

Verses 22-25 discuss the case of two people who are fighting and accidentally hurt a third party. In this case of accidental damage, the punishment is an "eye for eye, tooth for tooth, hand for hand..." Is it possible that an intentional injury is only punished with monetary damages but an accidental injury is punished more harshly with an actual physical punishment?

Bodily Harm Inflicted By Man On His Fellow Verses 18-19 - Intentional Damage - Monetary Punishment (Verses 20-21 - Intentional Damage To Slaves) Verses 22-25 - Accidental Damage - ? Punishment (Verses 26-27 - Accidental Damage To Slaves)

Moreover, the passage regarding the accidental injury of a pregnant woman reads very smoothly the way we quoted it. Read it again above. If there is only a miscarriage then the injurer is fined for the miscarriage. If the woman is injured, then the accidental assailant is additionally fined for the woman's precise injury.

Looking at the progression of the narrative, we are led to conclude that the phrase "an eye for an eye" does not refer to actual physical punishment (Benno Jacob as cited by Nehama Leibowitz). But can this be borne out by the actual words of the text?

Language

The Hebrew phrasing of "an eye for an eye" is ayin tachat ayin       which is very unusual usage. Dr. Benno Jacob, certainly no traditionalist, argued that the word tachat   never means that one part has to give or suffer something because another party has. Rather, it means that one party must give or suffer something that another party cannot do. For example, when a king dies his son succeeds tachat his father the previous king (e.g. 1 Kings 1:30). The new king rules in the place of the previous king who can no longer rule himself. Similarly, Genesis 44:33 reads, "Now therefore, please let your servant remain as a slave to my lord in place of the boy; and let the boy go back with his brothers." Yehuda is asking to be a slave because his younger brother Binyamin cannot be one. While tachat can mean a monetary exchange, that is when two objects are exchanged for each other. When dealing with actions, it only refers to doing something for someone who cannot.

Most relevant to our context is Joshua 2:14. "The men said to her, 'Our lives for (tachat) yours!'" The spies told Rachav that if she keeps their secret then they will place their lives to be killed in order to save hers. They will die so that she will not!

We therefore see that the word tachat does not mean that an injurer will be punished with the injury that he has inflicted. It means he will receive a punishment that was not done to the victim. But if that is what this phrase means, what about the phrases in the parallel passage in Leviticus. "Anyone who maims another, what he inflicted will be done to him."           "What injury he gave to another will be given to him."            

The first phrase has a parallel in Judges 15:11. Shimshon said regarding the Phillistines, "As they did to me, so I have done to them." However, he did not do the exact same thing to them as they did to him. The Phillistines had taken Shimshon's wife and given her to another man. In response, he burned their fields. We see that the phrase used does not imply exact equality between the two actions. There is therefore no compulsion to understand the phrase in Leviticus as meaning that the exact same injury that one party inflicted must be inflicted back upon him. The language does not necessarily mean that, as we have proven from Judges (Ibn Ezra, Lev. 24:19).

Similarly, in our own passage we find the word "give" used in reference to payment. "The assailant shall be free of liability, except to give for the loss of time." Here, give refers to paying the victim for lost time. Similarly in our case "give" refers to paying for the injury inflicted (Rambam, Hilchot Chovel Umazik 1:4).

Prooftexts

We can also deduce the true meaning of our passage by looking at other laws that are explicit in the Bible and inferring from them. For example, Numbers 35:31 says, "Moreover you shall accept no ransom for the life of a murderer who is subject to the death penalty." Why would anyone think that a court would accept a ransom for a murderer's life? From where would this idea of paying instead of physical punishment come from? This verse is telling us that only in regard to a murderer can the court not accept payment. For other bodily harm, however, the court does accept payment (Talmud, Bava Kamma 83b).

The preceding were all examples of understanding the Bible based on a broad view. We have looked at the passage's internal structure, similar usage of language, and other relevant laws. They all lead to the conclusion that the phrase "an eye for an eye" means that the assailant is fined an eye's worth for the damage of an eye. However, there is another method used by commentators to arrive at this conclusion.

Logical Arguments

The verse immediately following the passage in Leviticus (24:22) is "One law there shall be for you". The Torah demands equal treatment for all assailants. But what would happen if a blind man blinded another? How could he be punished via "an eye for an eye"? He has no functioning eyes! Similarly, what if a man with no legs damaged someone else's legs? He has no legs with which to be punished. "An eye for an eye" understood colloquially does not afford equity among assailants. In order to keep the biblical mandate of "an eye for an eye" from conflicting with the mandate in Leviticus to give out equal punishments the phrase "an eye for an eye" must refer to monetary punishment. Otherwise, it conflicts with the verse "one law there shall be for you" (Bava Kamma 83b-84a).

Similarly, how is it possible to be so precise in injuring an assailant that we can give him the exact same injuries that he gave his victim? Complications are almost a given so that destroying a person's arm can lead to further damage and even death. If "an eye for an eye" meant that a court must inflict on an assailant the same injury he inflicted on his victim, then a court could never punish the assailant at all out of concern for the likely occurence that the punishment will yield more injury than the assailant inflicted (Bava Kamma 84a).

Rabbi Eliezer

A side issue is the common claim that Rabbi Eliezer was of the view that the phrase "an eye for an eye" means that an assailant's eye must be damaged if he damaged his victim's eye. The Talmud has the following discussion in Bava Kamma 84a.

It is taught: Rabbi Eliezer said: An eye for an eye - really. Would you think he meant really? Does Rabbi Eliezer disagree with all the previous sages?... Rav Ashi said: He meant that we do not evaluate the value of the victim's eye but of the assailant's eye.

There are those who claim that Rabbi Eliezer meant that we damage an assailant's eye as punishment and that the Talmud distorted his statement. However, we have to understand the context in which Rabbi Eliezer's statement was made and was interpreted. The method of study in the talmudic period was entirely orally. Therefore, rabbis would simplify statements and students would memorize them. There was no room for lengthy explanations because these would be confused. Rather, the teachings were codified in the most simple way, maintaining an economy of words, so that they could be easily memorized. Rabbi Eliezer probably spoke for hours in his yeshiva on the topic of "an eye for an eye". However, he formalized his teaching in the phrase "an eye for an eye - really". What were his thoughts when he created that phrase? In what context did he say it and did he know it would be understood?

For centuries, beginning at the time of Yehoshua, courts had to deal with issues of bodily injuries. The question of how an assailant is punished must have come up many times each year. Even if one were to (incorrectly) assume that this did not come into existence until the time of the rabbis/Pharisees, Rabbi Eliezer lived at the end of the first century CE. This was after the time of Hillel and Shammai, Rabban Gamliel Hazaken, and the destruction of the Temple. There was undoubtedly an established law in this case. Rabbi Eliezer knew this as did all of his students and colleagues. When he created the phrase "an eye for an eye - really", he must have known that no one would have thought that he was contradicting established law that had been in existence for centuries. He knew that no one would believe that he would disagree with every other major sage on a basic matter such as this. He therefore felt comfortable using this phraseology and knew that with a little study his economic phrase could be understood.

What Rabbi Eliezer meant was that "an eye for an eye" must be taken literally in the sense that the amount determined as the monetary damage must be based on the eye of the assailant. If the victim was a photographer and the assailant a grave-digger, we determine the value of an eye based on the assailant. Even though the photographer's eye is more valuable, the assailant only pays his "eye" for the eye he damaged.

Reading Rabbi Eliezer's statement in context and understanding what he really said is not an apologetic attempt. Even an academic talmudic critic like Professor David Weiss Halivni of Columbia University agreed that Rabbi Eliezer never meant that an assailant must have his eye damaged (Mekorot Umesorot, Bava Kamma ad loc.). To claim that would be to take Rabbi Eliezer's statement out of its cultural and intellectual context.

 

Have a blessed Shabbis

 

Michael

Achrei Mot and Kedoshim together with some insight into the Omer traits we mention

BS"D

Achrei Mot and Kedoshim

Achrei Mot

Leviticus Ch 15 V 1

1. And the L-rd spoke to Moses after the death of Aaron's two sons, when they drew near before the L-rd, and they died

Imagine Aharon has just lost his two sons for not obeying or following protocol, twice it is mentioned that the event occurred before Hashem. The Midrash indicates that their sin is mentioned explicitly to inform us the importance of the protocol and instructions; it is also a double expression that indicated Hashem too mourned for the loss. We often get angry not realising the death of the righteous in a manner of speaking causes as much if not more grief and suffering to Hashem than for us, this is difficult to understand because we do not have divine insight into the facts at play, we think Hashem should of just prevented an event from occurring but life does not work that way, at least not always.

He who bestows within us a feeling of mercy should he not have this quality himself, only in unlimited bounty. This past sedra was a sign to all living for all time, there are high expectations from the human being, we have the ability to worship and understand, we also chas va shalom can mess up - big time. A theme ringing strong in this past Parsha is to realise the higher the potential the higher the expectations.

The Kohen Gadol is allowed to approach the holy of holies but once a year, he prepares himself 7 days, he purifies himself, he fasts and bathes and wears special clothes he goes through two curtains to perform the service, alone - in this short time (maybe 12 minutes) he cannot think an impure thought or do an incorrect act – only to focus on the fact that I stand before the Cause of Causes, the Holy One Blessed is He, he cannot fail in this lest he die. In fact we know he went into the holy of holies with a rope tied around his feet as no one else was allowed to enter. If he died (Chas ve Shalom) his body was pulled out by the rope. After the service he would leave the holy of holies and pray for the nation.

ch15
8. And Aaron shall place lots upon the two he goats: one lot "For the L-rd," and the other lot, "For Azazel."

Two Goats exactly alike were used - one for Azazel (Representing our Evil inclination and sins to be banished into the wilderness, the other for a sin offering for the nation's atonement). If the Kohen Gadol was successful after the service and the crimson rope turned white – he was a hero, imagine it, he only returned to his place not far from the Bais Ha Mikdash at midnight due to the people who gathered round to congratulate him, to thank him that his prayer as our representative was successful - we had been forgiven. The white thread was there evidence of G-d's forgiveness - oh if only we had such a sign today! All our fasting and affliction had worked. The service was high risk, only the Kohen Gadol would be allowed in, he had to prepare physically and mentally – but he bore responsibility for the nation!

KEDOSHIM - The do's and don'ts Leviticus Ch 17

ch17
4. You shall fulfil My ordinances and observe My statutes, to follow them. I am the L-rd, your G-d.

ch17
24. You shall not defile yourselves by any of these things, for the nations, whom I am sending away from before you, have defiled themselves with all these things.

The parsha discusses forbidden physical relationships, it moves to highlight offerings to Hashem should be eaten in the correct time and place. We need to give honour to Hashem., avoid idolatory, Caring for the poor and stranger. No stealing, being false, Paying your workers on time. We are not allowed to curse the deaf or place stumbling blocks in front of the blind (Rashi indicates this is both literal and implies on a figurative level one should not knowingly mislead another when they do not have all the facts at hand, for your own benefit or their potential detriment!) In judgement we are not allowed to show favour or status to the powerful or pity the destitute we need to remain objective. We should not tale bear or stand by idle when blood is being spilled. We need to Act for the sake of heaven and stop injustice. Don’t bear grudges or hate in your heart. Unity is so important.

Ch19 v 2. Speak to the entire congregation of the children of Israel, and say to them, You shall be holy, for I, the L-rd, your G-d, am holy.

Ch 19

3. Every man shall fear his mother and his father, and you shall observe My Sabbaths. I am the L-rd, your God.

Rashi states our inclination is to fear our Father more than our Mothers so it states Mother first before father, the verse also teaches us if your parents refuse to allow you to keep the Sabbath you need not listen as it states, you shall observe my Sabbaths - I am the ultimate Father in heaven who created everything and your parents too are obligated in honouring me!

Ch19

19. You shall observe My statutes: You shall not crossbreed your livestock with different species. You shall not sow your field with a mixture of seeds, and a garment which has a mixture of shaatnez shall not come upon you.

Shaatnez is a mixture of Linen (Plant growth extract) with Wool (Animal growth extract)!

Ch 19 V 23

When you come to the Land and you plant any food tree, you shall surely block its fruit [from use]; it shall be blocked from you [from use] for three years, not to be eaten

V24

And in the fourth year, all its fruit shall be holy, a praise to the L-rd.

V25

And in the fifth year, you may eat its fruit; [do this, in order] to increase its produce for you. I am the L-rd, your G-d

What is also fascinating is the request not to eat from a tree's fruit for three years, and a promise that if we exercise patience and restraint we will yield much produce from this fruit tree.

The Midrash compares the tree to a child who after 3 years in the 4^th year he begins to interact in a more meaningful way. To achieve yields for ones efforts takes time and patience but with restraint and care we will be able to eventually enjoy the fruit of our hands – through the blessing of Hashem, but no quick fixes, or immediate gratification - that is not the holy way.

Jews are forbidden to eat blood or over blood (morning prayer is required prior to eating food), We should not round off our beards (cut with a razor at the roots). Harming the flesh of the body for the dead or getting permanent Tattoos is forbidden. (The body is a sacred temple that houses a holy soul). We need to instil modesty in our daughters. We need to keep the Sabbaths. We are not allowed to consult the dead, mediums or fortune tellers but rather to place our trust in Hashem. We need to honour the wise and the elderly -this is because G-d told us too. Care and love for the stranger and convert as one would love oneself. We are not allowed to cheat others.

The Parsha sets limits to our actions both positive and negative, the non-adherence we lower ourselves, but what is required to draw closer to Hashem via positive actions and treatment of those around us. To be in the Torah's covenant requires commitment faith and loyalty, between us and G-d and between us and our fellow human beings. The Laws bring home divine truth and justice.

Leviticus Ch 19 ends

37. You shall observe all My statutes and all My ordinances, and fulfil them. I am the L-rd.
In chapter 20

We are taught to avoid the practices of the wicked nations used to come close to their "gods" -the nations who embraced child or human sacrifice to molech, passing children through fire. These practices are an abomination to Hashem. As is pure self-satisfaction, adultery, forbidden sexual relationships are an abomination, Jews believe that closeness to ones spouse and loved one is very important, but in the proper way and time in a holy way. Everything should be done with respect and gratitude especially to those who gave us life - our parents and G-d Almighty.

25. And you shall distinguish between clean animals and unclean ones, and between unclean birds and clean ones; thus you shall not make yourselves disgusting through [unclean] animals and birds and any [creature] which crawls on the earth, that I have distinguished for you to render unclean.

26. And you shall be holy to Me, for I, the L-rd, am holy, and I have distinguished you from the peoples, to be Mine.

http://ohr.edu/this_week/torah_weekly/5409

G-d instructs the kohanim to exercise extreme care when they enter the Mishkan. On Yom Kippur, the Kohen Gadol is to approach the holiest part of the Mishkan after special preparations and wearing special clothing. He brings offerings unique to Yom Kippur, including two identical goats that are designated by lottery. One is "for G-d" and is offered in the Temple, while the other is "for Azazel" in the desert. The Torah states the individual's obligations on Yom Kippur: On the 10th day of the seventh month, one must afflict oneself. We abstain from eating and drinking, anointing, wearing leather footwear, washing, and marital relations.

Consumption of blood is prohibited. The blood of slaughtered birds and undomesticated beasts must be covered. The people are warned against engaging in the wicked practices that were common in Egypt. Incest is defined and prohibited. Marital relations are forbidden during a woman's monthly cycle. Homosexuality, bestiality and child sacrifice are prohibited.

Kedoshim

The nation is enjoined to be holy. Many prohibitions and positive commandments are taught:

Prohibitions: Idolatry; eating offerings after their time-limit; theft and robbery; denial of theft; false oaths; retention of someone's property; delaying payment to an employee; hating or cursing a fellow Jew (especially one's parents); gossip; placing physical and spiritual stumbling blocks; perversion of justice; inaction when others are in danger; embarrassing; revenge; bearing a grudge; cross-breeding; wearing a garment of wool and linen; harvesting a tree during its first three years; gluttony and intoxication; witchcraft; shaving the beard and sideburns; tattooing.

Positive: Awe for parents and respect for the elderly; leaving part of the harvest for the poor; loving others (especially a convert); eating in Jerusalem the fruits from a tree's 4th year; awe for the Temple; respect for Torah scholars, the blind and the deaf.

http://ohr.edu/4256

Insight

“You shall not hate your brother in your heart.” (19:17)

One of the most difficult emotions to deal with is resentment.

Resentment can come from many different sources. It can result from someone genuinely wronging us. Or we may feel wronged by someone even though an objective third party would say that we were being over-sensitive. Resentment can come from plain old jealousy — someone who is brighter than us, or seems to have an easier life, or is more successful. Or resentment can come for no good reason at all. It may result from the way that someone speaks or dresses or expresses himself. As they say in the North of England “It’s the way he hangs his face.”

The spiritual masters teach that this is the worst kind of hatred. In Hebrew it is called Sinat Chinam, literally Free Hate. Hate that has comes from no injustice real or perceived — just the way someone is.

“You shall not hate your brother in your heart.”

In this week’s Parsha, the Torah categorically prohibits that gnawing worm called resentment.

Fine.

The Torah says that we mustn’t feel resentment. But isn’t that more easily said than done? How are we supposed to put this into action?

First of all, we cannot work on our feelings until we understand them. This requires objectivity and the help of someone who is impartial to help us objectivize our emotions. Only when we can delineate our feelings will we have a chance of changing them.

If this analysis shows that we have been genuinely wronged, the proper mode of conduct will depend on the circumstances. It may involve a direct confrontation, or a rebuke from a third party, or legal recourse in Bet Din. When we act to deal positively with our resentment in one of these ways, the poison of the resentment is very often vitiated or extinguished.

However, there may be circumstances where a genuine grievance has no outside recourse, and we may just have to forgive and forget. In this last scenario (and in the others too) we should remember that it is G-d who runs the world and we should analyze why G-d has put us in our present situation.

As far as jealousy is concerned, we should remember that each of us is on our own separate “monorail” in life. The fact that someone else has something that I don’t have, be it brains or money or looks, in no way means that they are taking away from me. The root of jealousy is a lack of trust in G-d’s Providence. Each of us is born with unique capabilities with which to fulfil our potential in this world. If G-d hasn’t given me something, it’s because I don’t need it to complete my mission on this earth.

And as far as Sinat Chinam is concerned, we should remind ourselves that we are all created in G-d’s image. If there is something that I hate about my fellow for no objective reason whatever — just because it’s the ‘way he hangs his face’ — it means that I am despising the image of G-d Himself.

However, if we look carefully with a positive eye at those whom we resent and try to divorce our egos from our emotions, we might begin to see all kinds of positive traits that they possess.

It all depends on our I-sight.

……………………………………………………………………………………………………………

WHAT ARE THOSE ATTRIBUTES WE MENTION WHEN COUNTING THE OMER?

We are fast approaching Lag Ba Omer the time where the deeper meaning of Torah was revealed as never before, we celebrate the Yortzeit of the great kabblist and mystic Shimon Bar Yorchai the author of the Zohar, a time of bonfires (light) and unity, much joy comes at this time. It is a period where the plague against the Students of Rabbi Akiva stopped, 24000 of the greatest in Torah knowledge, these students had died through a plague, why because they did not have enough respect for each other’s learning– despite their great learning they missed the deep message we are all part of creation we need to Love and respect our friends as our self, and to build each other for the common and Divine good - for them maybe it was more about the I not the us!

I want to share some insight into the traits we are supposed to be working on as we count up to Shavuot, I heard these from Rabbi Tabback this Shabbat so I hope I give it over succinctly and accurately, during the Omer we count and mention a trait and a sub trait each day, we are meant to work on these traits:

The rabbi mentioned each trait is not in and of itself good or bad it depends on how we use these traits and refine ourselves to use them in the service of Hashem:

Chessed or Kindness – Kindness is always good right? Wrong! We often hear if you want a relationship to work just give and give, a poor man at the side of the street appeals for money do you hand him millions on the spot this might be seen as kindness, but how would he use it, another example is in intimate and forbidden relationships, the people involved might also see their acts and call it kindness but are these actions good –certainly not. Kindness may very well lead to resentment when it is one sided, and harm and destruction when misguided.

Gevurah– Strength – Strength when used to turn away everyone or to crush the weak is a terrible trait; however we need strength in life to temper kindness to set boundaries. Without boundaries you may become a person’s doormat, a person with a lot of strength has the challenge of not abusing his power to hurt another.

When we are dealing with our fellow human beings and in our relationships we need to get the balance right:

Tiferet or beauty – Beauty is the balance between being kind, loving and merciful but always measured and within acceptable boundaries by using our strength and self-control.

Once we begin to understand the dynamic of the importance of Tifferet these traits move to a deeper level where a closer relationship with the other is developed and revealed:

Netzach– Triumphant This is the trait of wanting to  be the best or wanting to win, it can be used to drive a person but if not done for the sake of Heaven or correctly it may lead to negating another, inhibiting the other from realising their self through total domination of the one over the other, if you think of one’s spouse, if one party totally dominates another the person wins but the one giving in all the time cannot realise their potential that they need to become. When a person is negated this is like death, there is nothing worse than a person losing their self to another through domination.

Hod– Splendour – The rabbi spoke of this Quality in terms of a person allowing themselves to be submissive, the key here is allowed - Hashem hides his presence in this world, in a way that allows us growth. Despite having the capability to dominate, he hides this in doing so allows another space to grow, and find themselves. This ensures all actualise their greatest potential; this is what Hashem Almighty allows us to do!

Yissod –Foundation A balance between Netzach and Hod, leads to a foundation the perfect balance in a relationship, if we reach this level we reach a place and a time where we become worthy of receiving the Torah. We care and love, but within the boundaries allowed, we are who we are and we are in balance, we then come closer and build our relationship with drive and zest but always allowing each other the space to grow with our unique capabilities to each realise our greatest potential and the greatest potential for mutual fulfilment, and agreement with respect and love.

This requires work may we all be full of kindness and mercy but for the sake of building and not destroying, may we work hard and strive hard for what we need to achieve but doing so in a way that respects and builds those close to us the others we deal with along the way and with this build the foundation on which the divine revelation and Malchus Kingship can finally be revelaed and manifest in this world.

A good week to all!

G-d Bless.

Michael

Insights into Leviticus Tazria and Metzora

BS”D

Insights into Leviticus Tazria and Metzora

 

– When a women conceives (Tazria means CONCEIVES)

When a male child is born we are instructed about the Bris Milah or circumcision

Leviticus ch 12 v 3 states “On the eighth day, the flesh of his foreskin shall be circumcised.” I would like to refer us to the work from Rabbi Zamir Cohen’s book the Coming revolution page 146 where he cites a number of leading experts the first is Dr James Quick who was the head of the department of Biochemistry at Marquette University in Wisconsin and the second Dr Ayala Abrahamov Senior Professor of Paediatrics at the faculty of medicine at the Hebrew University of Jerusalem both point out Physiologically until the eighth day, the liver slowly develops, until on the eighth day itself, it is mature enough to fulfil its role to create clots to stop bleeding. Dr. Armand James was astounded at the uncanny correlation between the development of the body’s ability to stop bleeding and the timing of the Brit Milah”, to a versed and believing Torah person this would of come as no surprise that He who created the world with Wisdom, He who gave us the Torah and it is indeed a blue print of his creation.  On pg. 148 we are told about 13 years ago a June 2000 edition of the best seller {None of these diseases by Dr S I McMillen} was released in it he points out that on the eighth day, the level of clotting material (prothrombin) is 110% of the norm!  Well above the amount that will accompany a normal person the rest of his life.  “Here we can clearly see G-d’s hand at work for he linked the day of the Highest blood clotting levels to the day which circumcision is commanded.” Wow just contemplate this correlation for a moment.

The bris was given for every male and it was given as a perpetual command that would never cease, The Covenant of Abraham the Brit Milah of circumcision Genesis Ch 17 V 10 reads “This is my covenant which you must preserve between Me and you, and your descendants after you: every male among you shall be circumcised…” V13 then states “…This shall be my covenant in your flesh as an eternal covenant.”   V 19 then states “I will establish my covenant with him and an eternal covenant to his descendants after him.” Again in V21 “I will establish my covenant with Yitzchok”

The Marvels of Birth:

Rabbi Tanchuma on this sedra and the concept of conception reflects on the wonder of life and I want to quote some of his deep and inspiring words:

“A mortal king draws a picture on a wall, but can he draw on water? Yet the Holy one, blessed is he forms a foetus within the waters of its mother’s belly.”  “A mortal king forms a picture on a wall, but he cannot form within it a spirit and a soul, yet the Holy one blessed is he moulds a form within a form.”  “ A person forms a picture on a wall and though he can speak his picture cannot speak, and man stands back and praises it, but the Holy one blessed be He formed man and that man stands and speaks and praises the Holy one Blessed is He.”  When a mortal man wishes to draw a form how much paint must he add to complete the form, yet the Holy one Blessed is he, does not do so, he forms man from a single droplet. Come and observe a peacock which has 305 different colours, but from what is it formed a droplet of white seed!  There is no Artist like G-d Almighty blessed is he.” Contemplate on the wonders of creation and the awesomeness of the cause of all causes.

Leviticus 12 v 2 speaks about the conception of an embryo leading to a new life being born, when the new born leaves its mothers body we are taught that it leaves a vacuum of holiness (lack of life) within the mother, rendering the mother impure and in need of cleansing. Similarly when a woman is not impregnated and her eggs fertilised she undergoes the menstrual cycle (associated with a loss of a potential life) when this flow stops the women counts 7 clean days before entering a ritual bath of rain water called a Mikvah to cleanse herself. In the coming revolution pg. 130 we find more marvellous insights that inform us of the divine origin of the Torah, the laws of Niddah (Menstruation) the book reads “take into account minute hidden details of biological processes that medical research has only recently discovered.” The following are excerpts from the book which draws from an article by Dr. Eli Sussheim, a senior surgeon at Sha’arei Tzedek Medical centre in Jerusalem Israel. “There are incredibly close correlations between Jewish tradition and medical science regarding the Chronology of three physiological stages in a women’s’ monthly period. Stage 1 the lining of the outer uterus detaches and sheds causing bleeding. Thereafter stage 2 the uterus rebuilds the destroyed portion of the lining to prepare itself to receive and nourish another embryo it is designed to support. Science has recently discovered that the length of time required to re-establish the uterus’s outer lining is 7 days from the end of the process (marked by the cessation of bleeding). Read Leviticus ch 12 v 2 states after the bleeding stops “… she will be ritually unclean for seven days, as the days of her menstrual flow.”  Further the time of ovulation coincides exactly with the reformation of the outer lining of the uterus, scientists have determined the Legal prescribed day of immersion in the Mikvah – which is the first day of resumed marital relationships after the menstrual break and count of seven clean days is the absolute best day for conception!

THE SEDRA AND WATER

We see in many places, water used in the cleansing process it represents rebirth and renewed life, those who have sin and wish to repent use it as a means to return. this is why we go to a body of water at a time of renewal, we visit a pond or river on Rosh Ha Shona our new year, preferably containing fish during the holy days of repentance, Genesis Ch 1 V14 “Let the waters teem into groups of living sea creatures” and in Genesis Ch 2 V 5 “…vegetation had not yet sprouted, for Hashem had not brought rain upon the earth.” Water represents potential for new Life.

A Metzorah destroys through evil speech they have done things to cause rifts between people, this happens when a person is arrogant or selfish and sees himself as more important than others, this is often as a result of not knowing or fearing Hashem, as a result the Metzora once confirmed by a Kohen is secluded and not even allowed to be in a group with a fellow Metzora, he is sent outside the camp alone to contemplate and introspect what he has done.

At a time when Hashem was much more apparent in the Israelite camps, a person’s body was then more in tune and sensitive to impurity, a Metzorah was thus physically afflicted on his garments and then house and finally his body, once confirmed he needed to be separated from the group, his soul through a body affliction was warned to repent.

It is apparent that we are no longer on a level to merit such warnings.

Rabbi Aurbach always talks of the strength of the community - the group represents strength and stability, unity and care, even when an individual goes through a hard time if he connects to others they will help him through it.  An individual may fall but a community should be forever, and this is something the Metzorah destroys, perhaps uttering words that caused hatred and resentment of another. The only contact a Metzorah has is with Kohen, see how powerful is speech, it was his speech that brought about destruction and hurt and potential death, through the speech of the Kohen he is declared impure and through repentance the Kohen finally through speech will declare him pure if he repents or if he is beyond repentance. (the warning is in vain so why bother.) The Kohen represents the person with the Good eye, the non-judgemental priest a giving person always perusing peace, and for this quality Aharon of blessed memory was endeared to the people. This was our beloved Aharon of Blessed memory and his children, one of whom wore the breastplate over his heart a symbol of love as he perfomed the service of Kohen Gadol. 

http://ohr.edu/1646Metzora

Boomerang

"...and he shall be brought to the Kohen." (14:3).

When a person speaks lashon hara it indicates that he has no concept of the power of speech; that he considers words to be insignificant in comparison to actions. As the nursery rhyme says "Sticks and stones may break my bones, but words will never harm me."

Nothing could be further from the truth. When a person speaks evil, he awakes a prosecutor in Heaven, not only against the target of his speech, but also against himself. An angel stands by the side of each of us recording our every word. In order to teach those who speak slander the power of just one word, the Torah instructs that the offender be brought to the Kohen. But, even as he is on his way to the Kohen, his body covered with tzara'at for all to see, and until the Kohen actually pronounces the word "Impure!" he is still considered totally pure. Similarly, he cannot regain his former status, although his disease has healed completely, until the Kohen again pronounces him to be spiritually pure. From this, the speaker of lashon hara is taught to reflect on the power of each and every word. For with one word he can be made an outcast, and with one word he can be redeemed.

• Based on Ohel Yaakov

Rashi ztl points out the purification process of a Metzora took place with two birds one is killed and the other freed – birds constantly chatter, this can be likened to a talebearer that causes and stirs trouble, the birds are taken with Cedar wood (From a palm tree that stands tall and arrogant, Rashi says eruptions occurred from having a haughty spirit) a Crimson thread and Hyssop ( the word for thread in Hebrew can also mean worm (Tolaat)  like a lowly worm and Hyssop is a lowly tree, Rashi explains for the Motzora to be cured he must move from the Arrogance to Lowliness.) All these items are placed over running water. All these items placed in blood of the dead bird to knock home the message that his ways have led towards death of spirit.

http://ohr.edu/3883

Incredibly Humble

"and cedar wood, crimson thread, and hyssop" (14:4)

"For leprous-looking lesions result from conceit and haughtiness. What is the cure? A person should lower himself like the worm and the hyssop." (Rashi)

The Baal Shem Tov once arrived in Polana for Shabbat in a beautiful carriage. In that town was a certain individual who loved to create trouble. He accused the Baal Shem Tov of lording it up and behaving in a conceited fashion.

The Baal Shem replied to him:

"Once there was a king who let it be known that he was searching for the elixir of eternal life. Hearing about the king’s quest, a wise man came to him and said, "I have the elixir of eternal life." "Where is it? Where is it?" said the king in great excitement. "I will pay you anything for it!" Replied the wise man, "You need pay me nothing for it. But it will certainly cost you."

The king’s brow furrowed. "Where is the potion?" he demanded.

Said the wise man: "If you humble yourself and distance yourself from all conceit, you will have imbibed the elixir of life."

The king took the wise man’s words and fulfilled them to the letter. He behaved like the epitome of humility, to the extent that he actually ceased riding in the royal carriage and followed behind it on foot along with his servants.

However, the more he did to humiliate himself, the more he heard this little voice in his head saying, "You are the MOST incredibly HUMBLE person in the whole world. Look at you! You are a great king and yet you walk on foot behind your carriage. You speak in whispers, carefully weighing your each and every word. Your shoulders are hunched unassumingly. Your glance is always downward and diffident. You are truly FANTASTIC!"

He sought out the wise man and told him of his problem. The wise man explained, "Walking behind the royal carriage was not what I had it mind. I meant you to go up and sit in your carriage, that everyone should continue bowing to you and treating you with royal deference, and, in spite of all that, in your heart of hearts, you should still feel humble and small. That’s a much more difficult thing to do."

But that is true humility.

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Respect for purity is no small matter as at the end of Metzora in Leviticus ch 15 v 31 states “You shall separate Bnei Yisroel from their impurities and they will not die because of their impurities through their defilement of My dwelling in their midst.  So the fact is if we want Hashem to dwell in our midst Purity is essential, generosity of spirit and love of ones fellow, and building and supporting one another with kind words that liven those around us.  Note the verse does not say remove the man but rather states remove the impurities or affliction, Hashem in his kindness allows repentance but the affliction needs to be removed.  In this spirit we should always pray for and see within the person and not the affliction alone, only Hashem knows why certain things happen in the world, we do not…so never judge those afflicted see past the affliction to the person the soul within and try and remove the person away from their distress, so we can all unite and have the Divine presence dwell amongst us as when we encamped at Sinai may it occur speedily in our time.

“I create fruit of the lips: ‘Peace, peace, for far and near,’ says HASHEM, ‘and I shall heal him’ ” (Yeshayahu. 57:19).

We should all work towards using our thoughts and resultant speech, being a gift given to man, the highest of the physical creations to bring Life!