בס״ד תַ זְרִ יעַ ּמְ צֹרָ ע TAZRIA METZORA In loving memory of Yisrael Shmuel ben Yirmaya Yehoshuah z"l

Volume 34 | #26 “Then the shall sprinkle seven times upon the person being purified from the tzara’at; he shall purify him, and he 17 April 2021 shall set the live bird free upon the open field” 5 Iyar 5781 (Vayikra: 14:7)

Shabbat ends: London 8.51pm Sheffield 9.07pm Glasgow 9.26pm Edinburgh 9.37pm Birmingham 9.00pm Southport 9.19pm Hull 9.05pm 7.48pm

Please look regularly at the social media and websites of the US, Tribe and your community for ongoing updates relating to Coronavirus as well as educational programming and community support. You do not need to sign into Facebook to access the US Facebook page. The US Coronavirus Helpline is on 020 8343 5696. May God bless us and the whole world. INSIDE: The Life-Giving Power of Speech by Chazan Albert Chait Tazria-Metzora 60 Years Ago: The Eichmann Trial - Part 2 Artscroll p608 by Michael Laitner Hertz p460 Soncino p674 The Timeless Impact of the Rif Haftarah (Metzora) by Rabbi Dovid Eisenberg Artscroll p1172 Hertz p477 Sefer Shofetim Soncino p702 by Pnina Savery Daf Hashavua Sidra breakdown The Life-Giving תַ זְרִיעַ ּמְ צֹרָ ע Tazria Metzora Power of Speech 4th & 5th Sidrot in: by Chazan Albert Chait, Senior Minister, United Hebrew Congregation (UHC) Leeds ַו ִ ּי קְ רָ א

Vayikra “And it shall become with me. The voice of a stranger in the skin of his flesh telling him “you’ll be alright mate” the plague of tzara’at” ultimately saved his life. Someone, By Numbers: (Vayikra 13:2). anyone who sees a person in need and takes the opportunity to say 157 verses A few weeks ago, the UHC held a the right thing at the right time can 2,444 words Mental Wellbeing evening during ultimately save a person’s life. This which our special guest, Jonny is the power of the spoken word. 8,364 letters Benjamin MBE, shared with us his In this week’s double parasha, hugely inspirational and moving in the verse quoted at the start of story. He spoke of his personal this piece, the Hebrew word for Headlines: experiences with the struggles “And it shall become...” (Vehaya) of mental health, highlighting the is associated with joy. However, Laws of 'tzara’at' importance of much needed support tzara’at was a very painful affliction, and purification within our communities. I strongly so it therefore seems strange recommend listening to his story on to associate it with a term of YouTube or the many podcasts in joyfulness. which he features. Rabbi Pinchas Menachem of There was one thing in particular Piltz (1848-1920) explains that that he said that really struck a chord tzara’at, the punishment for the sin

Sidra Summary 1st Aliya (Kohen) – Vayikra 12:1-13:23 United Daf Hashavua After childbirth, a lady would wait several weeks before bringing an elevation Produced by US Living & Learning offering (olah) and a sin offering (chatat). This completed her post-birth purification together with the Rabbinical Council of process. God told Moshe and Aharon that someone who had the appearance of a the United Synagogue particular type of skin disease (tzara’at) would have to show the white blemish to a Editor-in-Chief: Rabbi Baruch Davis Kohen. The Kohen would evaluate and decide if the affliction was clearly tzara’at, Editorial and Production Team: thus rendering the person impure (tameh). If the case was unclear, the Kohen would Rabbi Daniel Sturgess, Rabbi Michael Laitner, quarantine the person in a house for seven days, after which the Kohen would re- Rebbetzen Nechama Davis, inspect the afflicted area and declare whether the person was tameh or tahor (pure). Joanna Rose www.theus.org.uk 2nd Aliya (Levi) – 13:24-39 ©United Synagogue 2020 It was also possible for tzara’at to develop from a burn. Tzara’at could erupt on the To sponsor Daf Hashavua please scalp or on the beard area, causing a loss of hair. contact Danielle Fox on 020 8343 6261, or [email protected] 3rd Aliya (Shlishi) – 13:40-54 If you have any comments or questions regarding Daf Hashavua please email A slightly different form of tzara’at is detailed, which caused a more substantial [email protected] loss of hair. A metzora (one who has been contaminated with tzara’at) was sent of slander, will in turn give a sense simple day-to-day “speech”: it is a Despite the distance between us, of joy and salvation to the penitent, God-given gift. staying in touch has never been realising how powerful and sacred is As the world around us begins easier. These ways of keeping in the ability to converse with another. to “open up” following more than touch have been a lifesaver for many. He will know that the spoken word a year of COVID-19 restrictions, However, we are also aware of is a God-given gift that we should we reflect on how many of us have how damaging words “spoken” over learn to use and use well – and not used the spoken word to keep in some of these media can be, and abuse. contact with our loved ones whom how another’s mental wellbeing We can derive many impactful we may have not seen for a while. can be so affected by our choice of messages from beyond the written Perhaps these times have shown words. text of the and the explicit us how simple it is to converse Just as the power of words can commandments, through the using the array of modern media bring pain to another, it can also subliminal messages within the text such as Zoom, Facebook, Instagram, bring happiness, comfort and love. It itself. WhatsApp and so many more. can even save someone’s life. I do not believe that even the most wicked people spend all of their time speaking lashon hara (harmful speech). And even the most pious people can find themselves in situations that may test their defences against forbidden speech. But Rabbi Pinchas Menachem’s explanation of the word Vehaya contains an important message for Someone, anyone who sees a person in need and takes the opportunity to say the right thing at the right time can ultimately save a person’s life.

In loving memory of Yaacov ben Shmuel z"l

outside of the camp and had to tear his/her garments. 5th Aliya (Chamishi) – 14:21-32 Tzara’at could also infect clothing. A suspected garment A metzora who could not afford three animal offerings could was quarantined before the Kohen made a decision about instead bring one animal offering, one meal offering and whether it was tameh. If it was declared tameh, the two birds. garment was burnt. 6th Aliya (Shishi) – 14:33-15:15 4th Aliya (Revi’i) – 13:55-14:20 Tzara’at also affected houses. The house owner would The Torah details the process through which a metzora report the suspicious signs to a Kohen. The house would purified himself/herself after the period of isolation and be evacuated before the Kohen’s arrival. If the Kohen saw the healing of the affliction. This involved a Kohen taking a deep green or deep red ‘affliction’, he would order the two birds, cedar wood, a crimson thread and hyssop. The house to be quarantined for a week. He would then re- Kohen would slaughter one of the birds and – using the inspect the house. If the affliction had spread, the infected wood, thread and hyssop together in a bundle – sprinkle stones would be removed and replaced. If the affliction its blood seven times on the metzora. The metzora would nevertheless returned, the house would be demolished. also bring three animal offerings and three meal offerings. However, if replacing the stones solved the problem, the Point to Consider: What is the significance of the cedar Kohen would declare the house tahor (pure). wood, crimson thread and hyssop? (see Rashi to 14:4) The Torah lists specific discharges that would cause a man to be considered tameh, and details the purification procedure. 60 Years Ago: The Eichmann Trial - Part 2 by Rabbi Michael Laitner, Director of Education for the United Synagogue and Assistant Rabbi at Finchley Synagogue

In his famous opening Devarim 19:6,12) plus related speech, Gideon Hausner, discussion in the (Makkot then Attorney General 10a and Sanhedrin 45b for example) of the State of , set out the principle of goel hadam declared, “When I stand before and make clear that whilst the goel you, judges of the State of Israel, to hadam may not kill a murderer prosecute Adolf Eichmann, I do not without due process, the goel hadam stand alone. Alongside me are six is not liable for doing so if he acted million prosecutors, but they cannot when ‘his heart was hot’. This stand here, point a finger at Eichmann provides the first step in our analysis. and say, ‘I accuse’” (free translation). In his halachic work Mishneh Hausner’s words, both emotionally Torah, Rambam (Maimonides, and legally, echo elements of the 1138-1204, Laws of Murder 1:2) rules halachic principle of goel hadam, that a goel hadam may only proceed the avenging relative of somebody when pursuing a murderer convicted who was murdered, on behalf of the as such by the during those millions of people unable to avenge times in history when Batei Din – the deaths of the victims of the plural of Beth Din – took jurisdiction Shoah. for capital cases. Eichmann’s presence for several Goel hadam was perhaps In such a case, the goel hadam years, the Mossad agents could the central question in halacha serves as an agent of the Beth instead take on the responsibility of for this case alongside that of Din when the Beth Din is not able bringing Eichmann to justice. whether the court had jurisdiction to enforce the judgement which Eichmann had admitted to his to find Eichmann liable for capital it reached (ibid 6:4-5). This is the crimes but claimed in his defence punishment. It was the main focus second step. that, amongst other matters, he of the analyses of Rabbi Moshe Zvi Critically for our question, Ramban was following orders. Rabbi Neria, Neria and Rabbi Lord Jakobovits (Nachmanides, 1194-1270) rules perhaps with an eye to this point, written in the early 1960s, which that the goel hadam must seek the brings the example of Cayin (Cain), were mentioned in the first article murderer to bring him to court for the first convicted murderer, who in this series. We shall survey it in trial and that, in the absence of said ‘whoever finds me shall kill brief here. a specific relative, the court may me’ (Bereishit 4:14), so that, in the On the face of it, the concept appoint a goel hadam (additions to words of Rabbi Lord Jakobovits, ‘the of a goel hadam to enforce capital Sefer Hamitzvot, no. 13). This third deliberate killer forfeits his title to punishment might suggest negative step completes the first stage of life and protection of society’, since connotations of extra-judicial action contending that the Mossad and his actions are diametrically opposed and related questions for both other relevant security agents as to those values. This provides individual and state actors such as well as Hausner and the other jurists further context to the element of goel security services. What are the could be within the category of a hadam. sources and implications of goel goel hadam, at least according to In conclusion, Rabbi Neria hadam, particularly for the Mossad Ramban. quotes the Midrashic teaching that, team which abducted Eichmann and Building on this point, Rabbi ‘whoever is merciful with the cruel the jurists such as Hausner? Neria also suggests that since will ultimately become cruel with the The Torah (Bemidbar 35:19, the Argentine authorities ignored merciful,’ (Yalkut Shemuel 121).

In memory of Malka bat Peretz z"l The Timeless Impact of the Rif by Rabbi Dovid Eisenberg, Prestwich Hebrew Congregation

Rabbi Yitzchak ben Rabbi Alfasi wanted to simplify The next great codifier of Halacha Yaakov HaCohen Alfasi, the process of understanding the after Rabbi Alfasi was Rambam known as the Rif, was conclusions of the Talmud and to make (Maimonides, 1138-1204). He wrote born in Algeria in 1013 finding these conclusions easier, so a fourteen-volume compendium of and died in Lucena, Spain in 1103. he worked for ten years compiling his Halacha known as the . His yahrzeit (10th Iyar) is this coming magnum opus known as the Sefer Rambam noted that many of the Thursday. HaHalachot (the Book of Halachot). In conclusions he reaches are based on Rabbi Alfasi was a great Talmudist it, he only recorded the final conclusion the earlier opinions of Rabbi Alfasi. and scholar who studied under of each piece of Talmudic discourse. The Sefer HaHalachot also became Rabbeinu Chananel (990-1053) and Even if the discussion found in the one of the three pillars in deciding Rav Nissim Gaon (990-1062). These Talmud was a few pages long, Rabbi Halacha for generations to come. Talmudists taught him about the Alfasi would only write a few lines The author of the importance of extrapolating Halacha detailing the final halachic conclusion (the major code of practical Jewish (Jewish law) from the sources and this of the Talmud as he understood it. law), Rabbi Yosef Karo (1488-1575), became one of Rabbi Alfasi’s main In due course, subsequent rabbinic used three works primarily to reach endeavours in life. scholars wrote commentaries the halachic conclusions in his book. Previously, there had never been explaining and analysing the One of them is the above-mentioned a comprehensive summary of the reasonings behind Rabbi Alfasi’s Mishneh Torah, the second is the conclusions of the Talmud. The Talmud conclusions, sometimes vehemently commentary of Rabbeinu Asher is a very complex work and the final disagreeing with his conclusions. Some ben Yechiel (The Rosh, 1250-1327) conclusion of a discussion is not of the most famous examples include: on the Talmud and lastly the Sefer always apparent. In fact, there are the commentary of Rabbi Nissim HaHalachot by Rabbi Alfasi. In his various schools of thought within the of Gerona (1320-1380) explaining introduction, Rabbi Karo wrote that he (medieval commentators the reasoning of Rabbi Alfasi; the followed the conclusion arrived at by on the Talmud) and each school had commentary of Rabbeinu Zerachya the majority of these three works. This its own way of extrapolating the final HaLevi (1115-1186), known as the means that contemporary Halacha halacha when applying the law to the Sefer HaMaor, which challenges the also has a great deal of its origins in facts. This process continues in our conclusions of Rabbi Alfasi, and the the writings of Rabbi Alfasi. He will be times too as rabbinic scholars present work Milchamot Hashem by Ramban forever remembered for the important their conclusions when applying the (Nachmanides,1194-1270), written in and eternal contribution that he made halacha to our circumstances. defence of Rabbi Alfasi’s rulings. to Jewish life.

In memory of Avraham ben Yehoshua z"l

7th Aliya (Shevi’i) – 15:16-33 upon the background of the long siege and ensuing famine A similar set of laws is listed for a lady who has specific of the city of Shomron (Samaria) by the King of Aram. Four discharges, as well as the laws of (menstruation), metzora’im were put outside the city gates because of their which form the basis of the laws of family purity. affliction. They discovered and reported that the Arameans had actually left their camp, which allowed the Israelites to Haftarah plunder the camp and thus end their famine. From the Book of Melachim (Kings II), the haftarah is set Sefer Shofetim (the Book of Judges) Chapter 16 part 2:

Shimshon’s Final Revenge Pnina Savery, US Jewish Living Educator by Pnina Savery, US Jewish Living Educator

In our last article we strength to push down the pillars. This learnt the opening part Whilst his death causes the entire building to collapse, of Chapter 16, which killing every single one of the includes Shimshon’s is tragic, he acts thousands of people inside, including marriage to Delilah. Offered a large Shimshon himself. sum of money, she agrees to discover heroically and There is a parenthetical statement the secret of Shimshon’s strength so sacrifices his in verse 22 that Shimshon’s hair that the Philistines can finally capture had started to grow back. However, him. He repeatedly lies, but she life for the sake the Spanish biblical commentator, torments him so much that he finally Abarbanel (1437-1508) explains that reveals the truth behind his strength: of his people and his strength returned only after he his long hair. repented and prayed to God. It was Delilah then asks a barber to cut his God. actually from Divine power, not his his hair during his sleep. Shimshon hair. Commentators explain that the is captured and imprisoned by the Shimshon as he has been blinded. Philistines were rejoicing that their Philistines. They gouge out his eyes, This image of a blinded and vulnerable gods were more powerful than the probably to humiliate and torture Shimshon at the mercy of his Philistine Jewish God. God gave Shimshon this him but also, practically, to prevent captors is in stark contrast to all the last burst of Divine strength to protect his being able to take revenge in the previous images of him as a mighty His name and honour. event his strength does return. The warrior, unbeatable and strong. This In his death, Shimshon achieves Talmud (Sotah 9b) writes that he arouses sympathy for Shimshon, his goal to “begin to deliver the received this punishment because allowing the reader to understand the Jewish people from the hands of the he sinned by “following his eyes” actions Shimshon feels compelled to Philistines” (13:5). Whilst his death is with women. When in prison, the take as he ends his own life. tragic, he acts heroically and sacrifices Philistines set him to hard labour in Shimshon asks the youth to place his life for the sake of his people order to further mock and humiliate him in between the main pillars of and his God. Shimshon was the last the former judge of Israel. the building as he needs to rest upon judge to rule over Israel. His personal The final section of this chapter something. His request appears failures and inability to lead the records the Philistine celebration over harmless and the youth complies. It people on a national level emphasise the capture of Shimshon. They give seems the Philistines no longer fear that a new form of leadership is praise and bring sacrifices, thanking Shimshon, believing he can be of no needed. After Shimshon’s death, a their gods for finally allowing them to harm to them now. Then he cries out period of near anarchy ensued. This be victorious over their enemy. They to God for help, asking for his strength eventually leads the people to ask bring Shimshon to their temple, forcing to be returned to him one last time. for a king, as we shall see in Sefer him to entertain them. A youth leads God hears his plea and grants him the Shmuel – the Book of Samuel.

In memory of Harav Binyamin ben Harav Shalom z"l