[Par-lite] for Parshiot tazra & Metzora
Menachem Leibtag
tsc at bezeqint.net
Thu Mar 31 05:28:03 EDT 2011
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THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
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PARSHAT TAZRIA / METZORA
Anyone who understands the opening pasuk of Parshat
Acharei Mot immediately realizes that this entire Parsha
belongs in Parshat Shmini! Why then do Parshiot
Tazria/Metzora 'interrupt' this logical sequence?
Should this opening statement sound a bit
complicated,
don't worry; we'll begin this week's shiur by first
explaining
this question. Then, our analysis of the Parsha in search
for
an answer, will also help us arrive at a more
comprehensive
understanding of the structure and theme of Sefer Vayikra.
INTRODUCTION
Recall that the first half of Parshat Shmini included
the
story of tragic death of Aharon's two sons - Nadav & Avihu
(see 10:1-9). Recall as well that Parshat ACHAREI MOT
(several
chapters later) opens with God's commandment to Moshe &
Aharon
in the aftermath of that event:
"And God spoke to Moshe and Aharon AFTER THE DEATH of
the
two sons of Aharon..." (16:1)
Hence, it would have been more logical for the Torah
to
include this commandment in Parshat Shmini - immediately
after
the story of their death. [In other words, Vayikra
chapter 16
should follow immediately after chapter 10!]
However, we find instead that chapters 11 thru 15,
detailing numerous laws concerning various types of
"tumah"
[spiritual uncleanliness], form an 'interruption' to this
logical flow.
To explain why, Part One of our shiur will explore
the
thematic relationship between these laws of "tumah" and
the
story of Nadav & Avinu's death. In Part Two, we will build
an
outline that will summarize these laws of "tumah" that
will
help us appreciate their detail.
PART ONE - WHAT DID NADAV & AVIHU DO WRONG?
As you are probably aware, there are numerous
opinions
concerning what Nadav & Avihu did wrong. The reason for
this
difference of opinions is simple; the Torah only tells us
WHAT
they did, but does not explain WHY they were punished.
Therefore, each commentator looks for a clue either within
that pasuk (see 10:1) or in the 'neighboring' psukim in
search
of that reason.
[For example, the word "aish zarah" in 10:1 implies
that
Nadav & Avihu may have sinned by offering the wrong
type of
fire. Alternately, the 'parshia' that follows discusses
laws that forbid the kohanim to become intoxicated (see
10:8-11), thus implying that they may have been drunk.
(See
Rashi, Ramban, Rashbam, Ibn Ezra, Chizkuni, etc.) In
fact,
each commentary on this pasuk is so convincing that it
is
truly hard to choose between them.]
However, in contrast to that discussion concerning
what
specifically Nadav & Avihu did wrong (and why), our shiur
will
focus instead on the more general connection between this
incident and the overall structure (and theme) of Sefer
Vayikra.
FOLLOWING INSTRUCTIONS
Even though the Torah does not tell us specifically
WHY
Nadav & Avihu were punished, the pasuk that describes
their
sin does provide us with a very general explanation:
"va'yikrvu aish zara - ASHER LO TZIVAH otam" - and they
offered a 'foreign fire' that GOD HAD NOT COMMANDED
THEM
(see 10:1)
However, finding this phrase "asher lo tzivah otam"
should not surprise us. In relation to the construction
of
the Mishkan, we found this phrase repeated numerous times
in
our study of Parshiot Vayakhel & Pekudei.
[To refresh your memory, just note how "ka'asher tzivah
Hashem et Moshe" [As God has commanded Moshe] concludes
just
about every "parshia" in Parshat Pekudei. See not only
35:29; 36:1; & 36:5 but also
39:1,5,7,21,26,29,31,32,42,43 &
40:16,19,21,23,25,27,29,32!]
Furthermore, this phrase first appeared at the very
introduction of the Mishkan unit that began in Parshat
Vayakhel:
"And Moshe said to the entire congregation of Israel
[EYDAH] ZEH HA'DAVAR - ASHER TZIVAH HASHEM - This is
what
GOD HAS COMMANDED saying..."
(see 35:1,4, see also 35:1)
Finally, thus far in Sefer Vayikra we have found this
same phrase when the Torah describes the story of the
Mishkan's dedication. First of all, in the the seven day
"miluim" ceremony:
"And Moshe said to the entire EYDAH [gathered at the
Ohel
Moed/8:3] - ZEH HA'DAVAR - This is what GOD HAS
COMMANDED
to do..." (Vayikra 8:4-5, see also 8:9,13,17,21,36.)
And in Moshe Rabeinu's opening explanation of the
special
korbanot that were to be offered on Yom ha'Shmini:
"And Moshe said: ZEH HA'DAVAR - THIS is what GOD HAS
COMMANDED that you do [in order] that His KAVOD [Glory]
can
appear upon you [once again]..." (9:6, see also 9:1-5)
Carefully note how Moshe declares this statement in
front
of the entire "eydah" [congregation] that has gathered to
watch this ceremony. [See 9:5! Note also in 9:3-4 that
Moshe
explains to the people that these korbanot will 'bring
back'
the "shchinah".]
In fact, when you review chapter 9, note how the
Torah
concludes each stage of this special ceremony with this
same
phrase. [See 9:5,6,7,10,21.]
Therefore, when the Torah uses a very similar phrase
to
describe the sin of Nadav & Avihu on that day - "va'yikrvu
aish zara - ASHER LO TZIVAH otam" (see 10:1), we should
expect
to find a thematic connection between that sin and this
phrase.
To find that connection, we must consider the reason
why
the Torah uses this phrase so often in its details of the
Mishkan's construction.
EMPHASIZING A CRITICAL POINT
Recall that Nadav & Avihu's sin took place on the
'eighth
day'. Earlier on that day (as the ceremony was about to
begin) Moshe had gathered the entire nation to explain the
PRECISE details of how the korbanot would be offered on
that
day.
[Note again, the key phrase: "zeh ha'davar asher tzivah
Hashem..."/ see 9:4-6.] In fact, Moshe made two very
similar remarks before the entire nation before the
Mishkan's original construction (Shmot 35:1,4), and
before
the seven day MILUIM ceremony (see Vayikra 8:1).
Why must Moshe, prior to offering these special
korbanot,
first explain the details of these procedures to the
entire
congregation who have gathered to watch?
The Torah appears to be sending a very strong message
in
regard to the Mishkan. God demands that man must act
precisely
in accordance to His command - without changing even a
minute
detail.
NADAV & AVIHU's PUNISHMENT
With this background, we can better understand why
Nadav
& Avihu are punished. On the day of its public dedication
-
on Yom ha'Shmini - they decide (on their own) to offer
KTORET.
Note the Torah's description of their sin:
"And Nadav & Avi each took their firepan, put in it
fire
and added KTORET, and they brought an alien fire in
front
of God which He HAD NOT COMMANDED THEM ['asher lo
tzivah']"
Their fire is considered "aish zarah" [alien] simply
because God 'did not command them' to offer it. [Note the
special emphasis upon the word "lo" according to the
"taamei
mikra" (cantillation). See also commentary of Chizkuni on
10:1.
Nadav & Avihu may have had the purest intentions, but
they made one critical mistake - they did not act
according to
the precise protocol that God had prescribed for that day.
Considering that the entire EYDAH gathered at the Ohel
Moed
recognize that Nadav & Avihu have strayed from protocol,
they
must be punished; for the lesson of that day was exactly
this
point - that in the Mishkan man must meticulously follow
every
detail of God's command.
[Note, this interpretation does not negate any of the
other
opinions which suggest that Nadav & Avihu had done
something else wrong [such as drinking or disrespect of
Moshe, etc.]. It simply allows us to understand the
severity their punishment EVEN if they had done nothing
'wrong' at all (other than doing something that God had
not
commanded). See also commentary of Rashbam on 10:1 in
this
regard.]
From a thematic perspective, their punishment under
these
circumstances is quite understandable. Recall the
theological
dilemma created by a MISHKAN - a physical representation
(or
symbol) of a transcendental God. Once a physical object is
used to represent God, the danger exists that man may
treat
that object [and then possibly another object] as a god
itself. On the other hand, without a physical
representation
of any sort, it becomes difficult for man to develop any
sort
of relationship with God. Therefore, God allows a Mishkan
- a
symbol of His Presence - but at the same time, He must
emphasize that He can only be worshiped according to the
precise manner "as God had commanded Moshe".
[See also Devarim 4:9-24 for the Torah's discussion of
a
similar fear that man may choose his own object to
represent God [a "tavnit..." / compare Shmot 25:8-9
"v'akmal".]
THE PROBLEM OF 'GOOD INTENTIONS'
This specific problem of 'following God's command' in
relation to the Mishkan takes on extra meaning on Yom
ha'Shmini.
Recall our explanation of Aharon's sincere intentions
at
the incident of "chet ha'egel", i.e. he wanted to provide
Bnei
Yisrael with a physical symbol of God, which they could
worship. [See previous shiur on Ki-tisa.] Despite Aharon's
good intentions, his actions led to a disaster. The sin of
"chet ha'egel" caused KAVOD HASHEM [God's Glory
(="shchina"]),
which had appeared to Bnei Yisrael at Har Sinai, to be
taken
away (see Shmot 33:1-7).
Due to Moshe's intervention, God finally allowed His
SHCHINA to return to the MISHKAN that Bnei Yisrael had
built.
But when Nadav & Avihu make a mistake (similar to Aharon's
sin
at chet ha'egel) on the very day of the Mishkan's
dedication,
they must be punished immediately.
[Not only can this explain why they are so severely
punished, it may also help us understand their father's
reaction of: "va'YIDOM Aharon" [and Aharon stood
silent]
(see 10:3).]
Finally, this interpretation can help us understand
Moshe's statement to Aharon: "This is what God had spoken
-
B'KROVEI E'KADESH..." (see 10:3). Recall the parallel that
we
have discussed many times between Har Sinai and the
Mishkan.
At Har Sinai, Bnei Yisrael AND the Kohanim were
forewarned:
"And God told Moshe: Go down and WARN the people that
they
must not break through [the barrier surrounding] Har
Sinai,
lest they gaze at Hashem and perish. The KOHANIM also,
who
COME NEAR HASHEM, must sanctify themselves
("yitkadashu" -
compare "b'krovei akadesh"/10:3), lest God punish
them."
(Shmot 19:21)
As this inaugural ceremony parallels the events of
Har
Sinai, God's original warning concerning approaching Har
Sinai, even for the KOHANIM, now applies to the Mishkan as
well. Therefore, extra caution is necessary, no matter how
good one's intentions may be. [See similar explanation by
Chizkuni on 10:3!]
BACK TO SEFER VAYIKRA
Now we can return to our original question. In Sefer
Vayikra, the story of the sin of Nadav & Avihu (chapter
10)
introduces an entire set of laws that discuss improper
entry
into the Mishkan (chapters 11->15). Then, immediately
after
this tragic event, the Sefer discusses the various laws of
"tumah v'tahara", which regulate who is permitted and who
is
forbidden to enter the Mishkan. Only after the completion
of
this section discussing who can enter the Mishkan, does
Sefer
Vayikra return (in chapter 16) to God's command to Aharon
concerning how he himself can properly enter the holiest
sanctum of the Mikdash (on Yom Kippur).
In Part Two, we discuss the content of this special
unit
of mitzvot from chapter 11->15.
PART II
WHO CAN ENTER THE MISHKAN / TUMAH & TAHARA
INTRODUCTION
We often find ourselves lost in the maze of
complicated
laws concerning "tumah" and "tahara" which the Torah
details
in Parshiot TAZRIA & METZORA. Even though it is not easy
to
understand the reasoning for these laws, the internal
structure of these Parshiot is quite easy to follow.
In Part II, we outline the flow of parshiot from
Parshat
Shmini through Metzora and attempt to explain why they are
located specifically in this section of Sefer Vayikra.
THE UNIT
As the following table shows, each of these five
chapters
deals with a topic related in one form or manner to
"tumah"
(spiritual uncleanliness).
CHAPTER "TUMAH" CAUSED BY:
11 eating or touching dead animals
12 the birth of a child
13 a "tzaraat" on a person's skin or garment
14 a "tzaraat" in a house
15 various emissions from the human body
Not only do these parshiot discuss how one contracts
these various types of TUMAH, they also explain how one
can
cleanse himself from these TUMOT, i.e. how he becomes
TAHOR.
For the simplest type of TUMAH, one need only wash his
clothing and wait until sundown (see 11:27-28,32,40). For
more
severe types of TUMAH, to become TAHOR one must first wait
seven days and then bring a set of special korbanot.
This entire unit follows a very logical progression.
It
begins with the least severe type of TUMAH, known as
"tumah
erev" - one day TUMAH (lit. until the evening), and then
continues with the more severe type of TUMAH, known as
"tumah
shiva", seven day TUMAH. Within each category, the Torah
first
explains how one contracts each type of TUMAH, then it
explains the how he becomes TAHOR from it.
The following OUTLINE summarizes this structure. Note
how
each section of the outline concludes with a pasuk that
begins
with "zot torat...":
VAYIKRA - CHAPTERS 11 -> 15
===========================
I. ONE DAY TUMAH - 11:1-47 / "v'tamey ad ha'erev"
[known as "tumat erev" (or "tumah kala")]
Person is TAMEY until nightfall/ see
11:24,25,27,31,32,39] because he ate, touched, or
carried
the dead carcass of:
A. (11:1-28) forbidden animals and fowl
B. (29-38) one of the eight "shrutzim" (swarming
creatures)
C. (39-40) permitted animals that died without
"shchita"
D. (41-43) other creeping or swarming creatures.
TAHARA for the above - washing one's clothes/
11:28,32,40]
FINALE psukim (11:44-47)
...ZOT TORAT HA'BHAYMA etc.
II. SEVEN DAY TUMAH - 12:1-15:33 ("tumah chamurah")
A. TUMAT YOLEDET - a mother who gave birth (12:1-8)
1. for a boy : 7+33=40
2. for a girl : 14+66=80
TAHARA - korban chatat & olah
...ZOT TORAT HA'YOLEDET etc.
B. TZARAAT HA'ADAM
TUMAH / based on inspection by the kohen
1. on one's body / 13:1-46
2. on one's "beged" (garment) /13:47-59
TAHARA / 14:1-32
1. special sprinkling, then count 7 days
2. special korban on eighth day
...ZOT TORAT ASHER BO NEGA TZARAAT etc.
C. TZARAAT HA'BAYIT / 14:33-53
TUMAH / based on inspection by kohen
1. the stones of the house itself (14:33-45)
2. secondary "tumah" (14:46-47) for one who:
a. enters the house
b. sleeps in the house
c. eats in the house
TAHARA - a special sprinkling on the house
(14:48-53)
summary psukim for all types of TZARAAT (14:54-57)
...ZOT HA'TORAH L'CHOL NEGA HA'TZRAAT
... ZOT TORAT HA'TZARAAT.
D. EMISSIONS FROM THE BODY (chapter 15)
1. MALE - TUMAT ZAV - an abnormal emission of
"zera"
a. he himself (15:1-4) - 7 days
b. secondary "tumah" / 1 day (15:5-12)
for one who either touches what the ZAV is
sitting on,
or sits on an item that the ZAV sits, and
other misc.
cases.
TAHARA (15:13-15)
waiting 7 days, then washing with "mayim
chayim"
on 8th day a special korban
2. MALE - TUMAT KERI - a normal emission
(15:16-18)
one day "tumah" (until evening)
requires washing clothing.
3. FEMALE - TUMAT NIDA - a normal flow (15:19-24)
a. she herself - seven days
b. secondary "tumah" - one day
for person or items that she touches
4. FEMALE - TUMAT ZAVA - an abnormal flow
(15:25-30)
a. she herself and what she sits on - 7
days
b. secondary "tumah" for someone who
touches
her or something which she is sitting on.
TAHARA -
waiting seven days...
on 8th day a special korban
A FINALE and summary psukim (15:31-33)
...ZOT TORAT HA'ZAV etc.
================================
ABOUT THE OUTLINE
I recommend that you review this outline as you study
the
Parsha. Note that even though the details are very
complicated, the overall structure is actually quite
simple.
Note also how the Torah summarizes each section with a
phrase beginning with ZOT TORAT... - this is the procedure
(or
ritual) for... [See the previous shiur on Parshat
Tzav/Parah
in which we discussed the meaning of the word TORAH in
Sefer
Vayikra.] The repetition of key phrases such as these is
often helpful towards identifying the internal structure
of
parshiot in Chumash.
Our division of the outline into TWO sections,
ONE-DAY
tumah and SEVEN-DAY tumah may at first appear to be a bit
misleading for we also find many cases of one day tumah in
the
second section. However, the cases of one-day TUMAH in the
second section are quite different for they are CAUSED by
a
person who had first become TAMEY for seven days.
Therefore,
we have defined them as 'secondary' TUMAH in that section.
[TUMAT KERI (15:16-18) may be another exception since
it is
an independent one-day TUMAH, however it could be
considered a sub-category within the overall framework
of
TUMAT ZAV.]
[See also further iyun section for a discussion why
the
one-day TUMAH section includes KASHRUT laws.]
WHY THE INTERRUPTION?
Now that we have established that chapters 11->15
form a
distinct unit, which discusses the laws of TUMAH & TAHARA;
we
can return to our original question - Why does this unit
interrupt the natural flow from Parshat Shmini (chapter
10) to
Parshat Acharei Mot (chapter 16)?
The concluding psukim of this unit can provide us
with a
possible explanation.
As we have noted in our outline, this entire unit
contains an important FINALE pasuk:
"V'HIZARTEM ET BNEI YISRAEL M'TUMATAM... And you shall
put
Bnei Yisrael on guard [JPS - see further iyun regarding
translation of "vhizartem"] against their TUMAH, LEST
THEY
DIE through their TUMAH by defiling My MISHKAN which is
among them." (see 15:31)
This pasuk connects the laws of TUMAH & TAHARA to the
laws of the Mishkan. Bnei Yisrael must be careful that
should
they become TAMEY, they must not ENTER the Mishkan. In
fact,
the primary consequence for one who has become TAMEY is
the
prohibition that he cannot enter the MIKDASH complex.
There is
no prohibition against becoming TAMEY, rather only a
prohibition against entering the Mishkan should he be
TAMEY.
Hence, the entire TAHARA process as well is only
necessary for one who wishes to enter the Mishkan. If
there is
no Mishkan, one can remain TAMEY his entire life with no
other
consequence (see further iyun section).
With this background, we can suggest a common theme
for
the first 16 chapters of Sefer Vayikra - the ability of
Bnei
Yisrael to enter the Mishkan, to come closer to God.
Let's explain:
The first section of Sefer Vayikra, chapters 1->7,
explains HOW and WHEN the individual can bring a korban
and
HOW they are offered by the kohen. The next section,
chapters
8->10, records the special Mishkan dedication ceremony,
which
prepared Bnei Yisrael and the Kohanim for using and
working in
the Mishkan. As this ceremony concluded with the death of
Nadav & Avihu for improper entry into the Mishkan (when
offering the "ktoret zara"), Sefer Vayikra continues with
an
entire set of commandments concerning TUMAH & TAHARA,
chapters
11->15, which regulate who can and cannot ENTER THE
MISHKAN.
This unit ends with laws of Yom Kippur, which describe the
procedure of how the "kohen gadol" (high priest) can enter
the
most sacred domain of the Mishkan - the Kodesh K'doshim.
Even though these laws of TUMAH & TAHARA may have
been
given to Moshe at an earlier or later time, once again, we
find that Sefer Vayikra prefers thematic continuity over
chronological order (see shiur on Parshat Tzav). First,
the
Sefer discusses who cannot enter the Mishkan. Then it
explains
who can enter its most sacred domain.
ZEHIRUT - BEING CAREFUL
Up until this point, we have discussed the technical
aspects of the structure of this unit in Parshiot Shmini,
Tazria & Metzora. Is there any significance to these laws
of
TUMAH & TAHARA today as well?
The simplest explanation is based on our parallel
between
the Mishkan and Har Sinai. Just as Bnei Yisrael's
encounter
with God at Har Sinai required special preparation, so too
man's encounter with God in the Mishkan. It would not be
proper for man just to 'hop on in' whenever he feels like
entering the Mishkan. Instead, each time an individual
plans
to offer a korban or enter the Mishkan for any other
reason,
he must prepare himself by making sure not to come in
contact
with anything which would make him TAMEY. Should for any
reason he become TAMEY, he must wash his clothes and wait
until the next day. Should he himself contract a major
type of
TUMAH such as TZARAAT or ZAV, then he must wait at least
seven
days and undergo a special ritual which will make him
TAHOR.
All of these complicated laws cause the man who
wishes to
visit the Mishkan to be very careful and constantly aware
of
everything he touches, or carries, etc. during the entire
week
prior to his visit, thus enhancing his spiritual readiness
for
entering the Mishkan.
Today, even without a Mishkan, man must still make
every
effort to find God's Presence, even though it is hidden.
Therefore, man's state of constant awareness and caution
concerning everything that he says and does remains a
primary
means by which man can come closer to God, even though no
Bet
Ha'Mikdash exists.
An important though to keep in mind as we prepare
ourselves during the seven weeks of Sefirat ha'Omer in
preparation for our commemoration of Ma'amad Har Sinai on
Shavuot.
shabbat shalom
menachem
========================
FOR FURTHER IYUN
A. In relation to the translation of the word "v'hizartem
et
Bnei Yisrael..." (15:31), see Ibn Ezra. He explains that
the
word does not stem from "azhara"=warning, but rather from
the
word "nazir", to separate oneself ["zarut"]. Then "nun"
simply
falls which is noted by the dagesh in the "zayin". See Ibn
Ezra inside!
B. Since this section of chapters 11->15 discuss various
laws
of TUMAH & TAHARA, one would expect it to include the laws
of
TUMAT MEYT (caused by touching a dead person). Instead,
the
Torah records these laws in Parshat Chukat, Bamidbar
chapter
19. It appears as though that parsha was 'spliced' from
this
unit and 'transferred' to Sefer Bamidbar. This parsha is
one
of many parshiot in Sefer Bamidbar which would appear to
'belong' in Sefer Vayikra instead. Iy"h, we will explain
the
reason for this in our shiurim on Sefer Bamidbar -
"v'akmal".
C. At first glance, the section in our unit which
discusses
'one-day' TUMAH (chapter 11) appears to be discussing
"kashrut" (dietary laws) more than TUMAH, for it details
which
animals are permitted or forbidden to be eaten. However,
the
dietary laws which are mentioned here because one becomes
TAMEY should he eat the meat of an animal which is TAMEY.
To prove this, simply compare this parsha to the
dietary
laws in Parshat Re'ay (see Dvarim 14:1-21). There we find
only
dietary laws and not laws of TUMAH & TAHARA. Therefore,
laws
such as "basar v'chalav" are mentioned in that parsha,
while
the laws of TUMAH are not!
D. These laws which discuss who can and cannot enter the
Mikdash are sometimes referred to as HILCHOT BIYAT MIKDASH
(see Rambam Sefer Avodah). Obviously, these laws apply
only
when a Mikdash exists, as there is no other consequence of
'becoming tamey' other than limited entry to areas
containing
shchinah.
Nonetheless, there are several circumstances when it
is
still necessary to know these laws. For example, entering
HAR
HA'BAYIT even when there is not Mikdash requires that one
not
be TAMEY. These laws also relate to eating TRUMOT &
MAASROT.
E. See 11:44-45
"...v'hitkadishtem, v'yehiytem KDOSHIM, ki KADOSH ani"
v'lo t'TAMU et nafshoteichem...."
"ki ani Hashem ha'maale etchem m'eretz mitzrayim,
l'hiyot l'chem l'Elokim, v'heyitem KDOSHIM ..."
"... l'havdil bein ha'tamey u'bein ha'tahor..."
This finale of the section explaining 'one-day' TUMAH
connects the theme of Sefer Shmot, that Hashem took us out
Egypt in order that we become His nation, to the laws of
"tumah & tahara". To become God's nation, we must be like
Him.
Just as He is "kadosh" (set aside, different), we must
also be
"kadosh".
Man's spirituality begins with his recognition that
he is
different than animal. Although man and animal are similar
in
many ways, man must realize that he was set aside by God
for a
higher purpose. God blessed man with special qualities in
order that he fulfill that purpose. [See Rambam in Moreh
Nvuchim I.1 regarding the definition of tzelem elokim. It
is
not by coincidence that the Rambam begins Moreh Nvuchim
with
this concept.]
These laws of "tumat ochlim" teach Am Yisrael that
they
must differentiate between man and animal, and between
different types of animals. By doing so, man will learn to
differentiate between divine and mundane, between "tamey &
tahor", and finally between good and bad, right and wrong
etc.
D. In previous shiurim, we explained how the cycles of
seven
found in Chumash relate to our need to recognize the hand
of
God behind nature. Why do you think that we also find
cycles
of seven in the laws of TZARAAT, ZAV, and ZAVA that appear
to
be the exact opposite, that is abnormalities in nature?
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