17 April 2026
Days of Growth, Days of Mourning -- and a lesson in tzara'at and lashon hara"
Rabbi Eitiel Goldwicht, parashah shiur to honor the memory of Rabbi Wein zt'l, Tazria-Metzora, Thursday 16 April 2026
馃憫讻讬谞讜住 诇讘 诇讗讞讬诐 讛诪讬讜讞讚 砖谞注专讱 讘诪讙讘诇讜转 讛拽讜专谞讛, 砖讬讚讜专讬诐 讬砖讬专讬诐 诪讘转讬 讛诪谞讛讬讙讬诐 讛专讘 拽谞讬讘住拽讬 讜讛专讘 讗讚诇砖讟讬讬谉
拽专讚讬讟 转讬注讜讚: 砖讬讗 诇讬讬讘
诪讜讘讗 诇专讙诇 讻讬谞讜住 讛讗讚讬专 讛讬讜诐 砖诇 诇讘 诇讗讞讬诐 砖爪驻讜讬 诇讛转拽讬讬诐 讘专讗砖讜转 诪诪砖讬讻诐 讘讛谞讛讙讛 讛诪谞讛讬讙 讛专讘 诇谞讚讜
拽讬砖讜专 讬砖讬专 诇砖讬讚讜专 讞讬 诪讛诪注诪讚 讛讬讜诐
https://c-live.co.il/streams/dbe36e56...
The Maccabees
Shalom Friends,
There is only one country and one people that has more enemies and critics than any other on the planet.
This was true yesterday, and it remains true today.
Yet there is actually one small group that surpasses even that record.
You may have heard of the “Hilltop Youth.”
A handful of young Jewish men and women are single-handedly preventing the takeover of vast areas of Eretz Yisrael.
How? Shepherding sheep on the same hills where our forefathers once walked, and by courageously protecting our land from massive Arab encroachment.
And it works — remarkably well.
It works so well that the entire world has turned against them.
Sadly, so has much of the Israeli Left.
Rather than defend these young idealists, the Left throws them to the wolves in the hope of gaining favor with their international accusers.
Their message to the anti-Semitic world is clear:
“You’ve got the wrong guys. It’s not us — we’re secular, multicultural, progressive, just like you.
It’s those Messianic youths with their funny payot and big kippot. They are our ISIS.
Let’s get them!”
For the Israeli Left, the Hilltop Youth have become the perfect scapegoat — the internationally hated Jew, the ultimate outsider, the ones to be thrown under the bus.
One might ask: If the entire world — including the Israeli Left — hates them, doesn’t that mean they must be in the wrong?
(After all, if the whole world condemns Israel, doesn’t that prove Israel is bad?)
No. Quite the opposite.
That is precisely how we know they are very, very right.
A new group, the **Hilltop Maccabees**, has been formed to connect the English-speaking community with these heroes.
Our goal is to inform, inspire, and encourage active involvement and support.
We would love to work with you to move this vital project forward.
If you are willing to volunteer your expertise — or if you know how to build a user-friendly website — please write to mengott@gmail.com.
Could that possibly be you?
Thank you.
Bevracha,
Hilltop Maccabees
==============================================
You are receiving this email as a friend of Shalom Pollack Tours
As Read on Mystical Paths:
“ TRUMP SAYS - "Iran's agreed to that and they've agreed to it very powerfully. They've agreed to give us back the nuclear dust. It's way underground because of the attack we made with the B-2 bombers." https://www.mpaths.com/
I don’t believe that this is what Iran intends. It is very likely that they will use the Great Satan to unlodge that “dust” and then use it to attack chv”s the US hand that………. [one should never trust that a snake will not bite]
There is a saying in Islamic lore that one can agree and seemingly appear one way but thst is only in order to regroup for a future offensive:
“ Hudna (Arabic: 賴丿賳丞) is an Islamic term for a temporary truce, ceasefire, or non-aggression pact, typically used to mean a pause in hostilities rather than a permanent peace treaty. It is commonly used in conflicts involving Islamist groups to gain time for rebuilding strength and reorganizing, often aimed at continuing a struggle later.”
讛谞住 砖诇 讗诇讬砖注: 讛诪注讬讬谉 砖专讬驻讗 讗转 讬专讬讞讜…….. Elisha's Miracle: The Spring That Healed Jericho
讛注讜讘讚讛 砖讬专讬讞讜 谞诪爪讗转 讘砖讟讞 讬讞住讬转 诪讬砖讜专讬 讗驻砖专讛 讘诪讗诪抓 讬讞住讬转 拽讟谉 诇讛砖拽讜转 讗转 砖讟讞讬讛 讛讞拽诇讗讬讬诐, 讜讝讗转 讘砖诇 讙讜讘讛 讛谞讘讬注讛 砖诇 诪注讬讬谉 讗诇讬砖注, 50诪 诪注诇 诇砖讟讞讬 讛讙讬讚讜诇, 讻讱 砖讛诪讬诐 讝讜专诪讬诐 讚专讱 讗诪讜转 讗讜 转注诇讜转 诪讻讜讞 讛讻讘讬讚讛. 讗讬谉 住驻拽 砖讛转驻转讞讜转讛 讛讬讬讞讜讚讬转 砖诇 讬专讬讞讜 讛讬讗 专讘讜转 讘讝讻讜转 诪注讬讬谉 讗诇讬砖注 砖讛驻讱 讗转 讛诪拽讜诐 诇谞讜讜讛 诪讚讘专 讬讬讞讜讚讬. 讘注讜诇诐 讛注转讬拽, 讛转驻转讞讜 讻驻专讬诐 诇注专讬诐 讜诪讗讜讞专 讬讜转专 诇诪讞讜讝讜转 诪讜讘讬诇讬诐 讘诪拽讜诪讜转 讘讛诐 诪拽讜专讜转 诪讬诐 注砖讬专讬诐, 讻诪讜 诇讗讜专讱 讛谞讬诇讜住, 讜讻讱 讘诪拽专讛 砖诇 讛驻专转 讜讛讞讬讚拽诇. 转诇讜转诐 砖诇 讛转讜砖讘讬诐 讘诪拽讜专讜转 讛诪讬诐, 讛讘讬讗讛 诇讗诇讜 讛谞诪爪讗讬诐 讘拽专讘转诐 注讜砖专 诪讗讝 砖讞专 讛讛讬住讟讜专讬讛, 讜讛讗讬爪讜 讗转 转讛诇讬讱 讛注讬讜专 住讘讬讘 讗讜转诐 诪拽讜专讜转 诪讬诐. 转讛诇讬讱 讚讜诪讛 讘讝注讬专 讗谞驻讬谉, 讗讱 讘转拽讜驻讛 拽讚讜诪讛 讘讛专讘讛 讛转专讞砖 讘讬专讬讞讜.
诪拽讜专 讛诪讬诐 讛讞砖讜讘 讘讬讜转专 讘住讘讬讘讛 讛讜讗 诪注讬讬谉-讗诇讬砖注 , 谞拽专讗 讘驻讬 讛注专讘讬诐 注讬谉-讗-住讜诇讟谉 - 砖诐 讛谞讝讻专 诇专讗砖讜谞讛 讘讬诪讬 讛讘讬谞讬讬诐. 诪注讬讬谉 讗诇讬砖注 谞讜讘注 讘讙讜讘讛 220 诪' 诪转讞转 诇驻谞讬-讛讬诐. 讘诪诪讜爪注 讛讜讗 诪住驻拽 讻-4.5 诪讬诇讬讜谉 诪"拽 砖诇 诪讬诐 讘砖谞讛, 讛诪注讬讬谉 诪爪讟讬讬谉 讘砖驻讬注讛 讬爪讬讘讛 讘诪砖讱 讻诇 注讜谞讜转 讛砖谞讛. 讘诪注讬讬谉 讗诇讬砖注 讗专注 诪讛 砖谞讞砖讘 讘注转 讛注转讬拽讛 谞住 谞讜住祝 – 讘专讬讻讜转 讛专诪讛, 讘诪讛 诪讚讜讘专? 讛住讘专 诪诇讗 讘住专讟. 诇诪讬讚注 讛讜住祝 讘注讘专讬转: https://historicalsitesinisrael.com/%... 诇诪讬讚注 谞讜住祝 讘讗谞讙诇讬转:https://historicalsitesinisrael.com/e...Eliezer Meir Saidel: The Blemish of Exile – Tazria-Metzora
The Blemish of Exile – Tazria - Metzora
讗ָ讚ָ诐 讻ִּ讬 讬ִ讛ְ讬ֶ讛 讘ְ注讜ֹ专 讘ְּ砖ָׂ专讜ֹ 砖ְׂ讗ֵ转 讗讜ֹ 住ַ驻ַּ讞ַ转 讗讜ֹ 讘ַ讛ֶ专ֶ转 讜ְ讛ָ讬ָ讛 讘ְ注讜ֹ专 讘ְּ砖ָׂ专讜ֹ 诇ְ谞ֶ讙ַ注 爪ָ专ָ注ַ转 讜ְ讛讜ּ讘ָ讗 讗ֶ诇 讗ַ讛ֲ专ֹ谉 讛ַ讻ֹּ讛ֵ谉 讗讜ֹ 讗ֶ诇 讗ַ讞ַ讚 诪ִ讘ָּ谞ָ讬讜 讛ַ讻ֹּ讛ֲ谞ִ讬诐. (讜讬拽专讗 讬讙, 讘)
In a previous shiur (Tazria 2024) we discussed the principle that when we find "four related items" listed together in the Torah, they hint to the four exiles. We have one such instance in our parsha. The Midrash (讜讬拽专讗 专讘讛 驻专砖讛 讟讜, 讟) says that the terms 砖ְׂ讗ֵ转, 住ַ驻ַּ讞ַ转, 讘ַ讛ֶ专ֶ转, 谞ֶ讙ַ注 爪ָ专ָ注ַ转 refer to the exiles of 讘ָּ讘ֶ诇, 诪ָ讚ַ讬, 讬ָ讜ָ谉, 讗ֱ讚讜ֹ诐 respectively.
Each instance of "four related items" in the Torah gives us a different, unique insight into each of the exiles. When all the different instances are combined, they compile a composite picture that fully explains the root cause of the exile, the circumstances of the exile and the redemption from the exile. In this shiur, I would like to discuss what unique insight the "four related items" in our parsha (blemishes on the skin), teach us about the four exiles.
Rabbeinu Bachyei on our passuk above says that all the four blemishes listed in the passuk are different shades of white. 砖ְׂ讗ֵ转 is the shade of white wool. 住ַ驻ַּ讞ַ转 is the shade of 住ִ讬讚 讛ַ讛ֵ讬讻ָ诇, the whitewash paint of the Heichal in the Beit HaMikdash. 讘ַ讛ֶ专ֶ转 is bright white, like the color of snow. The aforementioned three are not yet full-blown 爪ָ专ָ注ַ转, they are the precursors to leprosy. They are all blemishes on top of the skin, not recessed into the skin. The final blemish 爪ָ专ָ注ַ转 is all-out leprosy and its color is also bright white, like the color of snow.
The Kli Yakar (ibid.) brings two different opinions regarding the 谞ְ讙ָ注ִ讬诐. According to one opinion they are a natural illness within the body that sublimates outwards onto the skin. The other opinion is that they are a hidden spiritual ailment, which finds expression outwardly for all to visibly see.
The Kli Yakar doesn't say this, but it may be both simultaneously. Very often when someone has a spiritual defect, this leads to physical repercussions and symptoms that are visibly apparent for all to see. The way we behave emotionally and morally affects our anatomy and physiology directly.
Obviously, the origin/essence of the 谞ְ讙ָ注ִ讬诐 is spiritual in nature, which is why when someone observes these blemishes, they consult with a Kohen and not a physician. Similarly, the fact that the 谞ְ讙ָ注ִ讬诐 affect Am Yisrael only and not the other nations, is indicative, not of a genetic defect, but of an elevated spiritual level that "spits out" certain negative behavioral patterns.
When we think of the exiles, we tend to regard them as the aftermath of Am Yisrael sinning against HKB"H. In fact, one of the major ideological foundations of the Christian faith is based on this - that since we Jews sinned against HKB"H, He replaced us as the Chosen People.
We are going to discover a very surprising chiddush in this shiur – that the exiles are primarily not resultant from us sinning against HKB"H, but rather against our fellow Jews. This is a major shift in mindset, because most of us mistakenly believe that if we do teshuva and repent for our sins against HKB"H – this will lead to forgiveness and the end of the exile. What we don't understand is that until we address the root cause of the exile, it will not end, regardless of how much we improve our relationship with HKB"H. We will see that this last exile, that of 讗ֱ讚讜ֹ诐, has lingered the longest, because after 1956 years (and running), we still have not fully internalized this realization and worked to rectify it. Quite the opposite, as this exile continues, our nation is becoming increasingly fragmented and less united.
Let us dive in and begin examining the four blemishes, one by one and reveal what they teach us about the exiles. We are going to be using different methodologies to uncover the hidden secrets of each, such as the methodology of R' Tzadok HaKohen of Lublin (examining the first time the word appears in the Torah); such as Torat HaRemez, (using gematriyot, rashei teivot), etc.
The 讗ֲ讘ִ讬 讗ֲ讘讜ֹ转 讛ַ讟ֻּ诪ְ讗ָ讛, the root cause for all four exiles was the sin of Adam and Chava. It resulted in the first exile in human history – from Gan Eden. Without getting into all the aspects of this sin (which are numerous), let us focus on the "clincher", the one that resulted in their exile. The Yalkut Shimoni (讘专讗砖讬转 讙, 讬讘) says that if Adam had not complained against Chava, they would not have been exiled from Gan Eden. Meir Panim (驻专拽 讟讜, 注诪' 拽住讛) says that when Chava duped Adam into eating from the forbidden tree, it directly resulted in the four 讙ָּ诇讜ּ讬讜ֹ转.
From this we see, that despite directly contravening HKB"H's command to not eat from the 注ֵ抓 讛ַ讚ַּ注ַ转, it was not a breakdown in 讘ֵּ讬谉 讗ָ讚ָ诐 诇ַ诪ָּ拽讜ֹ诐 that caused the exile de facto – it was a sin 讘ֵּ讬谉 讗ָ讚ָ诐 诇ַ讞ֲ讘ֵ专讜ֹ, between Adam and Chava. We find fragments of Adam and Chava's sin in all of the exiles – they were the "prototype" of all the other sins 讘ֵּ讬谉 讗ָ讚ָ诐 诇ַ讞ֲ讘ֵ专讜ֹ and exiles to follow. This was the generic sin, so to speak, which was followed by other more specific sins that typified the specific exiles.
The first blemish is 砖ְׂ讗ֵ转, which refers to the destruction of the first Beit HaMikdash and 讙ָּ诇讜ּ转 讘ָּ讘ֶ诇.
The first time we find the word 砖ְׂ讗ֵ转 is in the story of Kayin and Hevel. 讛ֲ诇讜ֹ讗 讗ִ诐 转ֵּ讬讟ִ讬讘 砖ְׂ讗ֵ转 讜ְ讗ִ诐 诇ֹ讗 转ֵ讬讟ִ讬讘 诇ַ驻ֶּ转ַ讞 讞ַ讟ָּ讗转 专ֹ讘ֵ抓 讜ְ讗ֵ诇ֶ讬讱ָ 转ְּ砖ׁ讜ּ拽ָ转讜ֹ 讜ְ讗ַ转ָּ讛 转ִּ诪ְ砖ׇׁ诇 讘ּ讜ֹ (讘专讗砖讬转 讚, 讝). There are again many facets involved in the episode of Kayin and Hevel, but the "clincher" was all about 讘ֵּ讬谉 讗ָ讚ָ诐 诇ַ讞ֲ讘ֵ专讜ֹ. The dispute originated from something 注ֲ专ָ讬讜ֹ转 related – who was going to marry Hevel's extra twin sister (Kayin was born with a twin sister and Hevel with two twin sisters – 讘专讗砖讬转 专讘讛 讻讘, 讝). Because of this, Kayin killed Hevel (砖ְׁ驻ִ讬讻讜ּ转 讚ָּ诪ִ讬诐). This resulted in Kayin being exiled to wander the earth. R' Bachyei says the color of a 砖ְׂ讗ֵ转 is white like wool (alluding to the wool from Hevel's sheep).
As with every exile (beginning with Adam HaRishon), there was also an element of 讘ֵּ讬谉 讗ָ讚ָ诐 诇ַ诪ָּ拽讜ֹ诐 involved, but this was not the "clincher" cause of the exile. In the dispute between Kayin and Hevel, Kayin was also 讻ּ讜ֹ驻ֵ专 讘ָּ注ִ拽ָּ专. The Midrash (转专讙讜诐 讬讜谞转谉, 讘专讗砖讬转 讙, 讞) says that Kayin denounced G-d and refuted that Olam HaBah exists. However, when HKB"H came to him with 讟ְ注ָ谞讜ֹ转, HKB"H didn't rebuke him for 注ֲ讘讜ֹ讚ָ讛 讝ָ专ָ讛, He rebuked him for 砖ְׁ驻ִ讬讻讜ּ转 讚ָּ诪ִ讬诐, a sin of 讘ֵּ讬谉 讗ָ讚ָ诐 诇ַ讞ֲ讘ֵ专讜ֹ, as the passuk says 拽讜ֹ诇 讚ְּ诪ֵ讬 讗ָ讞ִ讬讱ָ 爪ֹ注ֲ拽ִ讬诐 讗ֵ诇ַ讬 诪ִ谉 讛ָ讗ֲ讚ָ诪ָ讛 (砖诐, 讬).
The Tosefta (讬讜诪讗 讟, 注"讘) examines in length what caused the first exile, 讙ָּ诇讜ּ转 讘ָּ讘ֶ诇, which is related to 砖ְׂ讗ֵ转. The Gemara lists three main causes 注ֲ讘讜ֹ讚ָ讛 讝ָ专ָ讛, 讙ִּ诇ּ讜ּ讬 注ֲ专ָ讬讜ֹ转, 砖ְׁ驻ִ讬讻讜ּ转 讚ָּ诪ִ讬诐.
First note - the ratio of sins is 2:1 in favor of 讘ֵּ讬谉 讗ָ讚ָ诐 诇ַ讞ֲ讘ֵ专讜ֹ. Although 注ֲ讘讜ֹ讚ָ讛 讝ָ专ָ讛 is listed first, seemingly indicating that it was the "primary" cause, I would like to suggest that that it was not the root cause that resulted in exile. I believe it was listed first, because that is how it started. From there, it was a slippery slope that led to the other two, however, the exile would not have happened if the other two were absent. We know from many other sources that HKB"H is 诪讜ֹ讞ֵ诇 注ַ诇 讻ְּ讘讜ֹ讚讜ֹ, but He is not 诪讜ֹ讞ֵ诇 when it comes to 讘ֵּ讬谉 讗ָ讚ָ诐 诇ַ讞ֲ讘ֵ专讜ֹ. For example, Yom Kippur atones for sins against HKB"H, but not for sins 讘ֵּ讬谉 讗ָ讚ָ诐 诇ַ讞ֲ讘ֵ专讜ֹ. HKB"H holds us more accountable for sins against our fellow Jew than those against Him.
The Tosefta above goes into detail how Am Yisrael engaged in 讙ִּ诇ּ讜ּ讬 注ֲ专ָ讬讜ֹ转. It basically involved an absence of 爪ְ谞ִ讬注讜ּ转 – not necessarily the way the women dressed, but rather the way they walked, their gait, their makeup, the perfume they wore etc. (爪ְ谞ִ讬注讜ּ转 is not only about clothes – you can be fully covered and still not be 爪ָ谞讜ּ注ַ). It was all provocative with the intention of drawing attention to themselves, and resulted in improper behavior.
Regarding 砖ְׁ驻ִ讬讻讜ּ转 讚ָּ诪ִ讬诐, the Tosefta concentrates on all the untold thousands slaughtered by the evil king Menashe. However, the Sifri (讘诪讚讘专 诇讛, 诇讚) adds that the 砖ְׁ驻ִ讬讻讜ּ转 讚ָּ诪ִ讬诐 was not limited only to Menashe, it was a norm that infected all society. The Sifri illustrates how cheap life was, bringing a case of two Kohanim competing by running up the ramp of the mizbeach to see who would merit doing the avodah. The Kohen who lost the race pulled out a knife and killed his competitor. The father of the slain Kohen was more worried about the shechita knife becoming impure than his dead son.
The decline may have begun with 注ֲ讘讜ֹ讚ָ讛 讝ָ专ָ讛, but it was not until all norms of society had broken down that Am Yisrael were exiled. Exile is a direct aftermath of a breakdown of societal norms. Another typical example is the fact that the gematria of 砖ְׂ讗ֵ转 is 讛ִ谞ֵּ讛 讘ַּ注ַ诇 讛ַ讞ֲ诇ֹ诪讜ֹ转 讛ַ诇ָּ讝ֶ讛 讘ָּ讗, referring to the hatred of the brothers against Yosef, trying to kill him, which ultimately resulted in exile.
The second blemish is 住ַ驻ַּ讞ַ转, referring to the exile of 诪ָ讚ַ讬, the period of Purim. The gematria of 住ַ驻ַּ讞ַ转 is 讜ּ诪ָ专ְ讚ֳּ讻ַ讬 讘ָּ讗 诇ִ驻ְ谞ֵ讬 讛ַ诪ֶּ诇ֶ讱ְ.
Here too we find elements of 砖ְׁ驻ִ讬讻讜ּ转 讚ָּ诪ִ讬诐. The gematria of 住ַ驻ַּ讞ַ转 is 讞ֶ专ֶ讘 讗ִ讬砖ׁ 讘ְּ讗ָ讞ִ讬讜. Not necessarily metal "swords", but swords of the tongue – ridiculing talmidei chachamim. When Mordechai told them not to attend the banquet of Achashveirosh, they ridiculed him. The resulting 讙ִּ诇ּ讜ּ讬 注ֲ专ָ讬讜ֹ转, after they became intoxicated with wine, is well documented.
This series of sins of 讘ֵּ讬谉 讗ָ讚ָ诐 诇ַ讞ֲ讘ֵ专讜ֹ resulted in the second exile and the evil decrees of Haman. Like all other exiles there was also an element of 注ֲ讘讜ֹ讚ָ讛 讝ָ专ָ讛 - not abiding by the piskei halacha of the gedolei hador, but this again was only the beginning of the sequence of events, it was not not the 诪ַ讻ֶּ讛 讘ַּ驻ַּ讟ִּ讬砖ׁ. The second exile of 诪ָ讚ַ讬 ended with the rebuilding of the 2nd Beit HaMikdash, and accordingly the color of 住ַ驻ַּ讞ַ转 is 讻ְּ住ִ讬讚 讛ַ讛ֵ讬讻ָ诇.
The third blemish is 讘ַּ讛ֶ专ֶ转, the exile of 讬ָ讜ָ谉. There are more direct connections between the sin of Adam and Chava to the exile of 讘ַּ讛ֶ专ֶ转, than the other three exiles. The gematria of 讘ַּ讛ֶ专ֶ转 is 讗ָ讚ָ诐 讛ָ专ִ讗砖ׁ讜ֹ谉. Adam was the purest creation ever to exist, the starkest color white, like snow. Adam later found fault in his wife Chava and separated from her for 130 years. The sofei teivot of 讜ְ讻ָ转ַ讘 诇ָ讛ּ 住ֵ驻ֶ专 讻ְּ专ִ讬转ֻ转 (讚讘专讬诐 讻讚, 讗) is 讘ַּ讛ֶ专ֶ转.
The gematria of 讘ַּ讛ֶ专ֶ转 is 谞ֵ专 讚ּ讜ֹ讞ֶ讛 讞讜ֹ砖ֶׁ讱ְ. The Yalkut Shimoni (讘专讗砖讬转, 讟讜, 讬讘) characterizes the exile of Greece - 砖ֶׁ讛ֶ讞ְ砖ִׁ讬讻ָ讛 注ֵ讬谞ֵ讬讛ֶ谉 砖ֶׁ诇 讬ִ砖ְׂ专ָ讗ֵ诇. During this exile, the oppression was spiritual, not physical, trying to douse the spiritual light of Am Yisrael by causing assimilation. It was the most surreptitious exile, because more Jews were lost to assimilation than those killed in any of the other exiles. When Yehuda HaMaccabi tried to rally the nation to fight the Greeks, he succeeded in only initially recruiting 800 men (住驻专 诪拽讘讬诐 讗') from all the millions in Am Yisrael.
The Greeks tried to replace spirituality with physicality, glorifying the physical - nature, the human body, physical pleasure. They had the Torah translated into Greek so that they could understand its power and then they set about replacing the Torah morality with Greek philosophy. This was not a brutish exile - it was moral darkness shrouded in a veneer of academia and enlightenment.
The end of this exile was light replacing darkness, the Channukah candles. The gematria of 讘ַּ讛ֶ专ֶ转 is 讜ְ讬ָ讚ַ注ַ转ְּ 讻ִּ讬 讗ֲ谞ִ讬 讛'.
The fourth blemish is 谞ֶ讙ַ注 爪ָ专ָ注ַ转, the exile of 讗ֱ讚讜ֹ诐. Of the four blemishes it is the only one that has an additional descriptor – 谞ֶ讙ַ注, it is not simply 爪ָ专ָ注ַ转. What does the addition of the word 谞ֶ讙ַ注 signify?
The first time the word 谞ֶ讙ַ注 appears in the Torah is 讻ִּ讬 谞ָ讙ַ注 讘ְּ讻ַ祝 讬ֶ专ֶ讱ְ 讬ַ注ֲ拽ֹ讘 讘ְּ讙ִ讬讚 讛ַ谞ָּ砖ֶׁ讛 (讘专讗砖讬转 诇讘, 诇讙), in reference to Yaakov battling with the angel of Eisav (Edom).
The exile of Edom is typified by the same struggle between Eisav and Yaakov over succession, who is the "chosen son"? Eisav used his mouth, his tongue, to dupe his father Yitzchak into thinking that he was a worthy son, the rightful firstborn. However, Eisav was 讗ֶ讞ָ讚 讘ַּ驻ֶּ讛 讜ְ讗ֶ讞ָ讚 讘ַּ诇ֵּ讘, his speech (outward behavior) lacked parity with what was in his heart. He gave the outward impression that he respected his father, when in his heart he could not wait for Yitzchak to die, so that he could kill his brother Yaakov. Eisav had no qualms to feed Yitzchak dog meat when he returned from hunting, despite Yitzchak's explicit instructions on how to shecht a kosher animal. Despite knowing his father's aversion to idol worship, he married idol worshipping Canaanite wives whose burning incense caused Yitzchak to go blind. When he was rebuked for marrying them, Eisav went to take the daughter of Yishmael as an additional wife. The gematria of 谞ֶ讙ַ注 爪ָ专ָ注ַ转 is 讗ֲ讞讜ֹ转 谞ְ讘ָ讬讜ֹ转 (讘专讗砖讬转 讻讞, 讟).
爪ָ专ָ注ַ转 is punishment for inappropriate use of the mouth, the tongue – speaking lashon hara. The same Tosefta in Yoma (above) discusses the difference between the destruction of the 1st Beit HaMikdash and the 2nd, saying that in the time of the 2nd Mikdash there was more Torah study, more observance of mitzvot and more chessed than during in the 1st Mikdash. However, during the 2nd Mikdash there was 砖ִׂ谞ְ讗ַ转 讞ִ谞ָּ诐 amongst the masses, which did not occur during the 1st Mikdash. It was not overt, it was hidden. Therefore, the time of rebuilding the 1st Mikdash is public knowledge, a short time after its destruction, while the time of the rebuilding of the 3rd Mikdash is hidden from us.
The period of the 2nd Mikdash excelled in 讘ֵּ讬谉 讗ָ讚ָ诐 诇ַ诪ָּ拽讜ֹ诐, but they failed spectacularly in 讘ֵּ讬谉 讗ָ讚ָ诐 诇ַ讞ֲ讘ֵ专讜ֹ and it was this failure, the breakdown of societal norms due to senseless hatred for one another that led to exile.
This exile is the longest. Throughout its duration there has not been once where Am Yisrael were united as one. It is a series of fragmentations, ever increasing in intensity. Even the greatest tragedies in this lengthy period have not served to unify us and, Rachmana litzlan, there have been no shortage of tragedies in the last 1956 years. The result of these tragedies, which HKB"H intended to wake us up, instead resulted in greater polarization within our nation, Ashkenazim, Sefardim, Chassidim, Mitnagdim, Reform, Conservative, Traditional, Orthodox, Ultra-Orthodox, Neturei Karta, National Religious, Chardal, Dati Light, Modern Orthodox, Secular, Left, Right, etc. etc.
What typified the pre-exile period was this fragmentation into 讻ִּ转ּ讜ֹ转 讻ִּ转ּ讜ֹ转. Has anything changed in 1956 years? Is it any wonder that this exile never ends? It is because we haven't changed an iota in all this time, if anything we have become worse.
Undoubtedly the world of Torah has improved exponentially during this time. Right now, there is more Torah study worldwide than ever in the last 1956 years. However, a similar phenomenon occurred during the 2nd Mikdash period, compared to the 1st Mikdash period and that didn't prevent its destruction and exile. As I have tried to prove above, exile is not about 讘ֵּ讬谉 讗ָ讚ָ诐 诇ַ诪ָּ拽讜ֹ诐, it is all about 讘ֵּ讬谉 讗ָ讚ָ诐 诇ַ讞ֲ讘ֵ专讜ֹ.
As we speak, we are seeing historical, biblical changes taking place, the opportunity is great. We are reaching a nexus at which it is possible to bring the Geulah 214 years earlier (讗ֲ讞ִ讬砖ֶׁ谞ָּ讛) rather than in the planned 6,000th year (讘ְּ注ִ转ָּ讛ּ). The only way it will happen is if we all intensely focus our efforts to solving the root cause and that is improving the 讘ֵּ讬谉 讗ָ讚ָ诐 诇ַ讞ֲ讘ֵ专讜ֹ in Am Yisrael. Learning Torah an extra hour a day will not really help that now. That hour would better be used doing chessed, being mekarev and opening dialogues with other people, trying to restore unity to our nation.
What causes white colored blemishes is 讛ַ诇ְ讘ָּ谞ַ转 驻ְּ谞ֵ讬 讞ֲ讘ֵ专讜ֹ, speaking lashon hara and the like. We need to immediately cease and desist from doing this, regardless of circumstances and work to bridge gaps rather than exacerbate them.
If we do our maximum hishtadlut in this area, HKB"H will have mercy on us and redeem us.
Shabbat Shalom
Eliezer Meir Saidel
Machon Lechem Hapanim
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