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The Pasuk states in Perek 13, Pasuk 2, “ If an Adam (person)
will have on the skin of his flesh a s’eis…and it will become
a tzaraas affliction on the skin of his flesh, he shall be
brought to Aharon Hakohen or to one of his sons, the Kohanim.”
The Ohr Hachayim HaKadosh explains that this Pasuk
is the source for why Goyim are not afflicted with Tzaraas. He
explains based on the Drashah of Rabbi Shimon Bar Yochai (Yevamos
61A) that the term Adam is only used by the Torah to describe
Bnei Yisrael (not any other nation). Our Pasuk uses the word “Adam” rather
than “Ish” or “Enosh” which proves that only Jewish people
can be afflicted with Tzaraas.
This
needs explanation. What is so special about the word “Adam” that
it is used to describe Hashem’s nation, Bnei Yisrael? Furthermore,
the Gemarah in Eiruchin (16A,B) states that Tzaraas is a result
of speaking Lashon Harah. The nations of the world are also
guilty of slanderous speech and gossip. Why then, is Tzaraas
exclusive to the Jewish nation?
The author of Kitzur Shulchan Aruch in his Sefer “Apiryon” explains
as follows: There is an intrinsic difference in the make-up
and natural state of Klal Yisrael and the Goyim. Regarding
the Goyim, there is no real existence of Achdus (unity) between
one person and the next. Whatever “Achdus” they possess is
not intrinsically part of their natural state, but rather it
is superficial and temporary. The oneness of Klal Yisrael,
on the other hand, is a reality. It is part of their natural
state and an integral part of their make-up. The Sefarim Hakedoshim
explain that there is a spiritual connection between all the
souls of Klal Yisrael ( see Tomer Devorah, Perek 1;Middah 4
and Maharal: beginning of his Sefer Ner Mizvah). This explains
the fact that “Kol Yisrael Aravim Zeh L’Zeh” for in essence,
we are one big Nefesh.
We can now explain why Tzaraas does
not affect the other nations of the world. Loshon Harah which
causes separation and works against Achdus, can only damage
Am Yisrael whose integral make-up is oneness. Therefore, damage
is being done to their natural state. By the nations of the
world, however, since they are not intrinsically bound to one
another, their natural state is not affected by Lashon Harah. No
damage is done, but rather they remain in the same state as
they were before.
Based on this, we can explain why
the word “Adam” refers only to Klal Yisrael. Any other word
that can be substituted for “Adam”, for example “Ish” or “Enosh” have
a singular form, as well as a plural form. The word “Adam”,
however, is always used in the singular form. Therefore, it
alludes to Klal Yisrael because only Am Yisrael have real oneness – “K’ish
Echad B’lev Echad.”
The Pasuk continues
that the person with Tzaraas should be brought to Aharon or
one of his sons, the Kohanim. Atonement for Lashon Harah can
only be brought through Aharon and the Kohanim, who are the
epitome of peace and unity.
In 1912, Mendel Beilus was brought
to trial in Kiev. He was accused of slaughtering a Christian
child in order to use his blood for the baking of Matzos. Their
accusation was based on the Gemarah mentioned above that “ Jews
are called “Adam”-men, but gentiles are not called “Adam”-men.” Rav
Meir Shapiro approached Rav Mazeh, the Rav of Moscow, and provided
him with material that would disprove the accusation that the
Talmud approved of the murder of Gentiles. After Mendel Beilus
was acquitted, Rav Shapiro commented that, indeed, the singular
form “Adam” can only be applied to Jews, for only they see
themselves as a unified body. When Mendel Beilus was arrested,
the entire Jewish world was in an uproar and wanted to intercede
on his behalf. Rav Shapiro wondered what would the reaction
of gentiles be if one of their own had been arrested and charged? Perhaps
the people who knew him would be concerned or curious, but
they would never band together as the Jews had done for Mendel
Beilus. The gentiles might well be called “Anashim”, but never
could they be referred to as “Adam.”
As Pesach approaches, we focus and pray for our final redemption. Let
us not forget that the Bais Hamikdash was destroyed due to
Lashon Harah and Sinas Chinam (baseless hatred). Let us take
positive action and work on ourselves so that our Tefilos for
the Geulah are not futile!
R’ Yonatan
Glenner learns full-time in the Chicago Community Kollel.
Halacha Encounters
The Yarmulke
Rabbi
Yisroel Langer
The
Beracha of Shehecheyanu on Yom Tov
At the beginning of every Yom Tov we recite
the beracha of Shehecheyanu during Kiddush. Everyone is obligated
in this beracha; men and women alike. Outside of Eretz Yisroel
this beracha is recited on the second night of Yom Tov as
well as the first. The only days of Yom Tov on which this
beracha is not recited are the final two days of Pesach (since
these days are not considered to be a new Yom Tov).
The best time to recite the beracha of Shehecheyanu is during
Kiddush. If one accidentally omitted the Shehecheyanu from
Kiddush on the first night of Yom Tov, he recites it any
time he remembers throughout the entire first day. If one
forgets the beracha of Shehecheyanu on the second night,
he may recite it up until the end of Yom Tov, (i.e. through
the eighth day of Pesach).
When
do Women Recite the Shehecheyanu?
The Matteh Efraim says
that the minhag is for women to recite the beracha of Shehecheyanu
when lighting the Yom Tov candles (except of course
for the final two days of Pesach). Hagaon Rav Yaakov Emden holds
that since there are no early halachic authorities who
mention this minhag, a woman should not make a Shehecheyanu
when lighting candles but rather wait until Kiddush to
fulfill her obligation (by listening to the Shehecheyanu
of the one making Kiddush). However, he adds, if a woman
already has the minhag to make the Shehecheyanu after hadlakas
neiros (candle lighting) she should not change her
minhag.
This is also the Psak of Hagaon R’ Akiva Eiger and the
Mishnah Berurah. If a woman is reciting Kiddush herself
(e.g. Pesach night where some have the minhag that all
members of the family including the women recite Kiddush)
and she already said the Shehecheyanu at hadlakas neiros,
according to everyone she does not repeat it at
kiddush.
Do
Women Answer “Amen” to the Shehecheyanu of Kiddush?
When one makes a beracha on food, after the beracha is made
he may not speak until he partakes of the food. Even to
answer “amen” to another beracha is prohibited. If one
does speak out loud, he must repeat the beracha. On this
note the Poskim deal with the following Sheila. If a woman
recited the beracha of Shehecheyanu at hadlakos neiros,
(in accordance with her minhag) should she answer “amen” to
the Shehecheyanu of Kiddush? HaGaon R’ Tzvi Pesach Frank
zt”lrules
that since the woman already fulfilled her obligation of
Shehecheyanu, to answer “amen” to the Shehecheyanu of Kiddush
would be a Hefsek (interruption), between the beracha of
Borei Pri Hagafen and the drinking of the wine. Therefore
if she intends to drink wine she may not answer “amen” to
the Shehecheyanu of Kiddush. The Shevet HaLevi and
HaGaon R’ Yosef Shalom Elyashiv agree
partially to this ruling. They maintain that although a
woman should not answer “amen” to the Shehecheyanu of Kiddush,
on the Yom Tov of Pesach she should. The reason is that the
Shehecheyanu at hadlakas neiros covers the Yom Tov, while
the Shehecheyanu of Kiddush on Pesach night covers the
other mitzvos of the night as well (matzah,
four cups of wine, etc.). Therefore, even if one recited
Shehecheyanu at hadlakas neiros, to answer “amen” to the
Shehecheyanu of Kiddush would not be a hefsek.
The practice of most households is for the woman to answer “amen” to
the Shehecheyanu of Kiddush even if she already recited
the Shehecheyanu at hadlakas neiros. This practice is condoned
by HaGaon R’ Moshe Feinstein zt”land
HaGaon R’ Shlomo Zalman Auerbach zt”l.
Rav Moshe explains that everyone who is listening to Kiddush
is considered subordinate to the one making Kiddush. Therefore,
just as the Shehecheyanu is not a hefsek for the one making
Kiddush so too it is not considered a hefsek for those
listening to his Kiddush (even if they fulfilled their
obligation of Shehecheyanu at hadlakas neiros).
Rabbi
Langer learns full time in the Kollel and is a frequent
contributor to Halacha Encounters.
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