CHAMISHOH MI YODEI'A - FIVE QUESTIONS ON THE WEEKLY SEDRAH - PARSHAS ACHAREI
MOSE-K'DOSHIM 5766 - BS"D
1) Ch. 16, v. 6: "V'chi'peir baado u'v'ad beiso" -Since a Kohein Godol must
marry a woman under the age of twelve and a half years old as per the gemara
Y'vomos 59a, and the gemara Shabbos 89b says that one is not punished under the
age of twenty years, how then is there a fulfillment of "u'v'ad beiso"
according to Rabbi Yehudoh (first mishnoh in Yoma, 2a) who says that the Kohein Godol
must marry an extra wife just before Yom Kippur?
2) Ch. 17, v. 13: "Asher yei'o'cheil" - Rashi quotes the Toras Kohanim 17:112
which says that this excludes the slaughtering of a non-kosher species of
animal from the requirement to have its blood covered by sand, called "kisuy
hadam," since it may not be eaten. Why not exclude a kosher species that became
treifoh when ritually slaughtered?
3) Ch. 18, v. 28: "V'lo soki ho'oretz es'chem b'tamaachem osoh kaa'sher ko'oh
es hagoy" - The verse seems to contradict itself by saying that you will NOT
be expelled when you DO contaminate the land.
4) Ch. 19, v. 11: "Lo tignovU" - This verse refers to the prohibition of
stealing property while the verses in Shmos 20:13 and Dvorim 5:17 refer to the
prohibition of kidnapping as explained in the gemara B.M. 61a. Why does our verse
express itself in the plural form "Lo tignovU," while the verses referring to
kidnapping in the singular form, "Lo signove?"
5) Ch. 19, v. 18: "Lo sikome v'lo sitore" - This is the prohibition against
either taking revenge or harbouring hatred towards one's fellow man in his
heart. The gemara Yoma 23a says that any Torah scholar who does not take revenge
and does not harbour hatred towards one who has wronged him, "as a snake does,"
is not a true Torah scholar. Is a Torah scholar exempt from these two
Answer to questions on parshios Tazria-Metzora:
1) Ch. 12, v. 8: "Echod l'oloh v'echod l'chatos" - Why by the chatos of a
poor person who was shogeg of krisus in parshas Vayikra (5:7), is the replacement
for the sheep TWO birds, while here it is only ONE bird for the oloh
Actually, we would only need one bird by the chatos as well. We have a second
one to not deprive the altar of its portion. If only a bird chatos were to
be brought, the altar would receive no burned portion at all. One bird for an
oloh serves that purpose. Here there is an oloh in any case; just it is
reduced to a bird for the poor person. (Based on Ibn Ezra in parshas Vayikra)
2) Ch. 13, v. 2: "B'or b'soro" - Why doesn't the verse simply say "b'oro"
since the tzoraas affliction is on the surface of the skin?
The Oznayim laTorah gives us three answers:
1) To teach us that although the affliction is only skin-deep it is not to
be taken lightly, but should be considered a deep malady, as if it infected the
flesh as well.
2) To indicate that there is a difference in the laws of tzoraas, depending
on whether it appears on an open flesh area or a hairy area.
3) To indicate that the sin of the flesh (immorality) is a cause of the
3) Ch. 13, v. 2: "L'nega tzoraas" - Which sins bring "tzoraas upon a person,
his garments, or his home?
The gemara Arochin 16a says: R' Yochonon says that there are seven causes
1) Loshon hora. (Note the similarity of the words "motzi shem ra" and
3) Swearing in vain.
4) Sexual immorality.
7) Stinginess. (Note the similarity of the words "tzaar ayin" and tzoraas.)
The gemara Yoma 11b says that this last cause is indicated in the verse
(14:35) which says, "asher lo habayis." The house is his, but not for the use of
4) Ch. 14, v. 4: "Shtei TZIPORIM" - There are two words in the Torah for a
bird, OFE, as in Breishis 1:21, and TZIPORE, in our verse. What is the
difference between these two?
1) The Sifri says that the term OFE can be used for either a kosher or
non-kosher species of bird, while the term TZIPORE is used only for a kosher
species. (There seems to be a bit of difficulty with this from the verse "Kol tzipor
T'HOROH tocheilu" (Dvorim 14:11). Perhaps this might be the source for the
2) The Ibn Ezra says they are one and the same and can be used
3) The Ramban says that OFE is a general name for birds, while TZIPORE is
used specifically for birds that have the nature of chirping early in the
morning. TZAFRO is Aramaic for morning.
5) Ch.14, v. 4: "V'eitz erez u'shni solaas v'eizove" - These same ingredients
are used in the processing of the red heifer, the "poroh adumoh." However, in
Bmidbar 19:6 we find them listed in a different order, "Eitz erez v'eizove
u'shni solo'as." Why?
Rabbi Chaim Kanievski shlit"a in Taamo Dikro explains this with the words of
the Rambam in hilchos dei'os 2:2 and Shmonoh Prokim 1:5. He says that when a
bad character trait has found refuge in the heart of a person and he would like
to uproot it he should behave in the other extreme until he feels that it has
left him. Only then may he take a normal middle of the road approach to that
The gemara Arochin 16a lists seven reasons for Hashem afflicting one with
"tzoraas." One reason is for being haughty. The Torah teaches us that if one
feels haughty and as elevated as a cedar tree, "eitz erez," let him lower himself
like a worm, "shni solaas." This is the advice of the Rambam to go to the
Therefore the Torah in our parsha places the "shni solaas" directly after
the"eitz erez." This is not the theme of "poroh adumoh" and there the list is in
the logical order, descending by size of each item.
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