בס״ד
Tazria
The expression “He-nay” is invariably used,
In describing the Kohen’s inspection,
Sometimes this word translates as “Behold!”
As if shocking to find an infection.
Perhaps it was rare to behold such a p’gam,
As s’eis or baheres or sapachas,
And Aaron was hoping for ways to avoid,
Declaring that one had tzara’as.
It meant the metzora must be kept apart,
From the Mishkan and all its kedushah,
His family and tribe,
To stay outside the camp,
And not least, to suffer the bushah.
בס״ד
Shemini
Nadav and Abihu darshan Torah Sh’Baal Peh,
Without first consulting their father,
And are in the wrong place,
At the very wrong time,
When HaShem takes His korban through fire.
But Aaron knows how to apply the Torah,
To an unusual case or problem,
As he poskens now,
With Moshe’s assent,
About Onen-im, and eating a korban.
We grapple as well with the list of the birds,
Including the crowned Duchiphat,
Why we can’t eat them is not very clear,
It’s for the birds we’re not given the pshat.
בס״ד
Tzav
We are taught to consider Moshe,
As the peak of all humility,
Yet our parsha hints
It’s a family trait,
That accounts for his nobility.
Moshe strove to turn down the job,
Assigned at the burning bush,
And made every excuse
To avoid it;
HaShem had to give him a push.
And thus it seems with Aaron,
As Rashi himself has stated,
Moshe “took” for the Mikdash
Aaron and his sons;
Meaning - they had to be persuaded.
So Esther HaMalcha didn’t think she could do,
What it was that Mordechai asked,
The stakes were too high,
The chances too slim,
So she took on a three-day-long fast.
Best suited for leading a people, it seems,
Is the soul who thinks he’s not worthy,
Not the baal gava, who claims,
to be made for the task,
Though to some this may seem topsy-turvy.
בס״ד
Vayikra
If, b’shgaga, one does something wrong,
A korban provides the kapara,
It’s type, and the manner of offering it,
Detailed clearly here in the Torah.
Yet, for three particular things,
We are called upon to assess,
What manner of korban one should bring,
On the basis of one’s assets.
Bearing witness, and then denying it;
Becoming tameh, and then being negligent;
Oaths that are false, or are not kept;
For these there must be acknowledgment.
That is to say that the guilty one,
Must surely make a confession,
As well as being out of pocket,
Which perhaps makes a stronger impression.
For most lapses writ down in this parsha,
Intent is not part of their essence,
But implicit, in this trio, is selfishness,
Which wants a more open penance.
