The most obvious question to ask about Pesach, the remembrance of Jewish slavery in Egypt, is why was it even necessary? Its origins go back to the Brit Bein Habetarim, the Covenant of Parts, which G-d forges with Avraham. And yet the same forefather who pleaded with G-d urgently for the sake of the people of Sodom never utters a single plea on behalf of his descendants. Why is that? The covenant is preceded by a unique event. G-d tells Avraham that his descendants will be as numerous as the stars. And then we are told, VeHeemin, Avraham had faith in G-d and G-d considered it as a righteous merit. Religiously habituated readers may wonder what is so extraordinary that believing what G-d tells you should be considered righteousness. And yet, if we look back at the story of Avraham, it is the first time that faith is mentioned. Indeed it is the first mention of Emunah, faith, in the history of mankind. There were righteous men before Avraham. And yet they are not associated with fa

Parshas Metzora begins with the purification of the Metzora, the sufferer from the spiritual disease known as Tzaras. The Metzora's partner in the purification ritual is the Kohen and though the two men seem far apart, one a pariah who must shout his uncleanliness to the world, and the other, a priest who is obligated to maintain a high level of purity, the rituals have a similarity to them. Like the Levi, the Metzora's hair is shaved off. Like the Kohen's ritual with blood, oil is placed on his ear, thumb and foot. The very ritual requires an encounter between the Kohen, who is required to maintain ritual purity, and the Metzora, who is the embodiment of ritual impurity, and the former subjects the latter to a ritual similar to that undergone by the original Kohanim. The Kohen and the Metzora are both set apart from the community. Both are displaced from the conventional life of the community. The Kohen's role reserves him for a higher function. The Metzora has fal

Parshas Tazria dedicates much of its time to a discussion of the Metzora, widely but inaccurately translated as leper, who suffers from Tzaras. One of the more peculiar laws of this spiritual affliction is that someone who has been quarantined as a Metzora is deemed to be getting worse if healthy flesh emerges, but pure if his entire body turns white . A similar paradox is that of the Red Cow whose sprinkling purifies one who came in contact with a corpse, yet renders the sprinkler impure. This is considered a Hok, a law whose reasoning utterly eludes us, as it did King Shlomo, who reportedly aspired to understand it, but failed to do so. Why does a man become 'impure' when he appears to be recovering and 'pure' when his whole body seems afflicted? Why does the act of rendering an impure man, pure, make a pure man, impure? The nature of purity and impurity remains beyond our understanding. The paradox calls to mind a more familiar one, why do good people suffer

Parshas Shemini begins with the words Vayehi Beyom HaShemini. We learn that the opening Vayehi, And It Was, portends a mixture of tragedy and joy. As in Vayehi Yaakov, that saw Yaakov reunited and living with his son Yosef but in exile and as a prelude to slavery. Shemini begins with the final dedication of the Mishkan, on the eight day after seven days of Moshe Rabbeinu performing the Avodah, bringing the Korbanot, Aaron steps into his role as Kohen Gadol, brings the Korbanot and as both brothers leave the Ohel Moed at the conclusions, they are privileged to see the Shekihna appear. A heavenly fire consumes the Korbanot. But Vayhei, though there is celebration there is also tragedy. Two of Aaron's sons bring an alien fire and are killed by fire from heaven. Moshe tells Aaron that with this event the word of G-d, Bekrovai Ekodesh, has been fulfilled. Moshe warns his brother and the remaining sons not to leave, not to mourn and to eat of the Mincha. Aaron and his s

Parshas Shemini begins with the inauguration of the Mishkan, the tabernacle, and the death of Aharon's two sons for offering Aish Zar, an alien fire, which G-d had not commanded. The obvious question is why did Aharon survive his role in the Golden Calf, which was idol worship, while his sons died for merely taking the initiative in making a change to the Divine service? And why does G-d's response focus on "holy and the common, and between the unclean and the clean" and then shift to an extended list of kosher and non-kosher animals, described as unclean, and then purity and impurity, before finally returning to the death of his sons six chapters later? Impurity and uncleanliness exist as part of the cycle of life. A non-kosher animal is only bad if you eat it. Impurity is only bad if it taints something pure which then goes on to taint something holy. Impurity in a human being can be removed, in part through the procedures laid out in the Torah. It becomes a