Parshas Acharei Mos/Kedoshim 5778

Moloch and Azazel

Two enigmatic characters show up in this weeks parsha - Moloch and Azazel. Worshipping Molech is a special commandment separate from the general prohibition of idolatrous practices and Azazel was the name of the second goat that was dispatched and thrown off a cliff on Yom Kippur. What are they?

Moloch

The worship of Moloch consisted of a parent giving over his child to the priests of Moloch, and having that child either pass through the fires or put on hands of the idol which was heated up. The priests of Moloch would bang loud drums to distract the parents. There is also disagreement whether the child actually died or if the ritual was merely the passing in the fire, but no death occurred. It is not clear was the motivation of the parents was, but perhaps they gave up one child to Moloch so the rest of their family may live, somewhat similar to how a first born used to be dedicated to serve G-d.

According to the Ramban (Lev. 18:12), Moloch was an idol worshipped originally by Ammonites, also known as Milkom (as mentioned in Tanach in regards to Shlomo, see I Kings 11:7 and II Kings 23:13). However, the Talmud (Sanhedrin 64a/b) cites opinions that Moloch itself is not a specific idol, but rather it refers to the ritual of having his/her children passing through the fire. The name "Moloch" is related to the word "Melech", meaning "king" and as the Talmud explains, it can be anything that a person considers as a "king" over himself.

There are several reasons why a person is punished for this ritual:

• The simplest is because it is murder if the child dies or because it is idolatry.
• The Sforno also explains that animals are sacrificed to G-d and not people, so someone who does this obviously considers Moloch greater than G-d since he is offering something more precious than animals.
• There is also an opinion in the Talmud (Sanhedrin 64a), that this ritual was not idolatry but rather is a decree without a reason ("chok").

Azazel

The "goat of the Azazel" is the name of the second goat sent away on Yom Kippur:

• According to Rashi, Ibn Ezra, Bechor Shor and the Talmud (Yoma 67b) this is a reference to the place where the goat was brought.
• Yalkut Shemoni (44:1) and the Talmud (ibid) cite another opinion that it is intended to atone for the sins of the fallen angels Uzza and Azael (the Nephilim in the end of Parshas Bereishis).
• Pirkei deRabbi Eliezer, Bereshis Rabba and the Ramban are of the opinion that refers to a demon or Samael.
• According to the Abarbanel it describes someone who is defiant against G-d

The purpose of sending the goat is:

• R' Saadia Gaon and Sforno explain that this is a sin offering but cannot be brought in the Bais haMikdash because it is too impure.
• According to the Abarbanel, Daas Zeikinim and the Rashbam, it is symbolic.
• Pirkei DeRabbi Eliezer learns that this is a bribe for Samael (some learn Azael) so he won't prosecute. Ramban adds that this was a gift to Samael and is allowed because we are simply sending a gift to one of G-d's servants.
• The Daas Zeikinim based on the Ibn Ezra, makes a connection between Azazel and a later commandment not to sacrifice to goat-demons. He learns that we destroy the goat to show how idolatry has no truth (instead of bringing it as a sacrifice)

(see our earlier posts here and here, see also this source sheet from AlHaTorah.org)

Parshas Tazria-Metzorah 5778

Why Did Elisha Get Sick?

The Haftoras of Tazria and Metzorah discuss Gehazi, the servant of Elisha and his fall from power. One of the interesting things about this is that the Talmud (Sanhedrin 107b) states that Elisha got sick three times:

1. After he cursed some youngsters and bears came out of the woods, and killed them.
2. After he pushed away Gehazi.
3. The last sickness that caused him to die.

Sefer Nachlas Shimon explains that the reason why Elisha got sick the first time was because he should have prayed for them to repent instead (like the story of Rabbi Meir and Beruriah in Mesechet Shabbos). Even though he was justified in cursing them, G-d treats the righteous by a stricter standard.

Regarding Gehazi, Sefer Nachlas Shimon cites several opinions why Elisha got sick (see here):

• Because he also cursed his sons (Ben Yehoadah)
• Because he did not go back to Gehazi after a few days and try to get him to repent (Ben Yehoadah)
• Because he cursed Gehazi with having tzaaras forever (Margilous haYam)
• Because when he used the language "forever", it sounded to Gehazi like he will never be able to repent (Shtei Lechem)

Regarding the third time, the Malbim (II Kings 13:14) cites another reason:

For Elisha anointed Hazael as the king over Aram (in accordance to the prophecy of Elijah), and prophesied about him that he would do harm to Israel, and that [decree] could not be overturned during his lifetime

(see last year''s post for why Gehazi was punished)

Why Don't We Have Tzaaras Today?

The Rambam (Tumas Tzaras 9:2-3) writes:

Even though everyone is acceptable to assess blemishes, the designation of a person as impure or pure is dependent on a priest.

What is implied? If there is a priest who does not know how to assess blemishes, a sage should observe them and instruct him: "Say 'You are impure,'" and the priest says: "You are impure;" "Say 'You are pure,'" and the priest says: "You are pure." "Isolate him," and he isolates him. The pronouncement must be made by a priest, because Deuteronomy 21:5 states: "Their statements will determine every quarrel and every blemish." Even if a priest is a minor or intellectually or emotionally incapable, the sage instructs him and he declares the person definitively impure, releases him from the inspection process, or isolates him.

When does the above apply? When the priest relies on the words of the sage. If, however, the priest assesses the blemish and relies on his own understanding, it is forbidden for him to assess any blemish unless he is instructed by a master and is thoroughly versed in all the blemishes and their names, including the blemishes that affect a person and those that affect clothes and houses.

A priest who declared a person who was pure as impure or a person who was impure as pure does not affect his status, as can be inferred from Leviticus 13:44: "He is impure and the priest shall deem him impure" and ibid.:37: "He is pure and the priest shall declare him pure." When a person who contacted tzara'at is healed, either after isolation or after having been deemed definitively impure, he remains impure even for several years,until a priest tells him: "You are pure."

It seems to imply that this requires knowledge of what tzaraas actually is, and without that knowledge it doesn't work

(See also this article that cites sources that tzaraas stopped after the Temple was destroyed)

Parshas Shemini 5778

Reasons for Kosher Laws

The Torah writes (Lev. 11:1-2):

The LORD spoke to Moses and Aaron, saying to them:
Speak to the Israelite people thus: These are the creatures that you may eat from among all the land animals:

There are many reasons why we keep kosher, but they generally fall into three general categories:
1. Logical reasons such as health, not teaching cruelty, etc.
2. Mystical reasons such as damage to the soul, etc.
3. Decree without reason (חוק) - we don't eat non-kosher food, not because it is bad or tastes bad, but because G-d decreed so.

(For a list of actual reasons and additional resources, see this excellent source sheet from Ner L'Elef)
 

Passover 5778 - Part 1

Makkos Trivia

Some interesting trivia on the 10 makkos:

• Blood:
• Pharoh was not personally affected by this as a reward for letting Moshe grow up in his house (Mesecha Chochma, Midrash HaGadol, Mishnas Rabbi Eliezer). Same applied to the last Makkah (Bechoros) - Pharoh did not die while his firstborns did.
• According to some opinions, the Egyptians dug around the river to get drinking water as opposed to buying it (Ibn Ezra, see here)
• Frogs - according to some opinions these were crocodiles (Rabbeinu Chananel and Malbim, see here)
• Lice - Rashi explains that the magicians were not able to replicate these due to the way magic works (through a demon). The Ramchal also explains in his sefer Derech Hashem other ways it works (through incantation and names of Hashem).
• Plague - the death of animals also affected people who work in close contact with the animals
• Boils - some learn that this was not done through dust but through smoke (Rabbeinu Avraham ben haRambam)
• Locusts - Ibn Ezra cites an opinion that this was done through some sort of magic by having the locust tied to the staff
• Hail and Darkness - these did not last the entire 7 days like others, and the extra days were saved for later (the Sea or time of Joshua).

The Date of the Counting of the Omer
There is a famous disagreement documented between the Sadducees and the Chazal during the times of the Second Bais Hamikdash regarding counting of the Omer (this also applies to Samaritans, Karaites and other groups that don't follow the Oral Torah). The Torah tells us the following (Lev. 23:15):

And from the day on which you bring the sheaf of elevation offering—the day after the sabbath—you shall count off seven weeks. They must be complete:

The disagreement revolved around the definition of which Shabbos this referred to.  According to Chazal, this refers to the first day of Pesach, thus resulting in the counting of the Omer starting from the second night of Pesach and Shavuos being 50 days later. However, Sadducees interpret this to be the first Shabbos following the first day of Pesach with the Omer always starting on the first Sunday after the beginning of Pesach. This results in the counting of Omer and the date of Shavuos being off by as much as a week.

However, this year being that the first day of Pesach falls out on Shabbos, the counting of the Omer starts on the second night of Pesach which is Motzoi Shabbos and is the same.

(The Essenes would start counting on the Sunday after Pesach finished, and some years the date of Pesach itself would be different as well according to groups that don't follow the Oral Torah)