Revisiting Tzlafchad

Titled "Revisiting" because we've been down this road before

Parshat Pinchas

by Rabbi Avi Billet

 This idea was born out of a learning session I had with my daughter, Aliza. She gets a lot of credit for the direction into which this thought developed. 

 The tale of the daughters of Tzlafchad is shrouded in mystery surrounding the death of their father.

 Five years ago, I raised the suggestion of the Zohar that Tzlafchad was the lone victim of the snakes in Bamidbar 21. 

 But a new reading of the account lends to a new interpretation that perhaps his so-called “sin” wasn’t really a sin at all.

 “Our father died in the desert. He was not among the members of Korach's party who protested against God, but he died [in/of] his own sin without leaving any sons.” (27:3) 

 The daughters of Tzlafchad ask Moshe for their father’s portion in the land because they feel his desert-death should not prevent his family inheriting a portion of land.

 If their father’s death was relatively innocent, why compare it to Korach’s rebels? Were they really saying that he died because of a sin? How would they know that the sin was the reason for his death?

 Abravanel raises a number of points that can help us answer these questions.

 They compared their father to Korach to make it clear to Moshe that Tzlafchad never challenged him personally. This might help Moshe be more receptive to their request. Tzlafchad was not a controversial figure.

 Their saying “He died in his sin” (‘b’chet’o met) makes any suggestion of his having died at the hands of man (such as the woodcutter in Bamidbar 15:32-36, or in any battle in Bamidbar 14) to be impossible.

 But maybe that expression introduces us to what his “sin” was, namely that he did not have any sons.

 Before we continue, let us make a couple of things clear. Not having sons is not a sin. People who have only daughters, or people who do not have children at all, have not sinned. It is in God’s hand to grant people children, and whatever cards He deals determines to what degree we have fulfilled our mitzvah to procreate. The Talmud tells us there are three partners in creation (Kiddushin 30b, Niddah 31a) (though modern science can perhaps be counted as a “fourth” partner in Creation for those struggling with infertility), but as one of my teachers once pointed out, the Talmudic passage in Shabbat 31a that lists the questions one will face at the Heavenly Court includes “Did you attempt to procreate?” The question is not whether you were successful or how many children you had, but whether you tried.

Tzlafchad had five daughters. But they are the ones who mention that “he died in his sin and he did not have sons.”

 There is only one other place in the Torah when the idea of “not having sons” is mentioned: in a passage that describes how Nadav and Avihu, Aharon’s older sons, had died. Bamidbar 3:4 tells us “Nadav and Avihu died before God when they offered unauthorized fire to God in the Sinai Desert, and they had no sons.” 

Trying to pinpoint why Nadav and Avihu died is a longer conversation, with many viewpoints and suggestions offered by the commentaries. But the Midrash (Vayikra Rabba 20) utilizes this verse to make a strange suggestion in the name of Rabbi Levi, that one of the reasons Nadav and Avihu died was because “They did not have sons.” (Bamidbar 3:4). While not having sons is not inherently a sin, it could be viewed in Torah language as a “chet” – a sin. (The Talmud Yevamot 64a suggests it may actually be a sin, but the Torah Temimah explains how it’s not a real sin) Seforno and others suggest that if Nadav and Avihu had sons, those sons would have been kohanim even before Elazar and Itamar. Not having produced these children, they missed out on bringing the next generation of kohanim into the world.

 Perhaps, in using a similar language, Tzlafchad’s daughters were saying to Moshe, “Our father died leaving only daughters. In his own way, following the teaching we learned about Nadav and Avihu, his death was in a state of personal ‘sin’ because there were no sons. But, unlike Nadav and Avihu, who had no children, he left behind five daughters. We should get his portion so that our father’s name will not be forgotten.”

 This may have actually been a brilliant ploy because Moshe viewed his nephews Nadav and Avihu as very holy (Vayikra 10:3). Perhaps Tzlafchad’s daughters’ appeals to Moshe (and his feelings about his nephews), explaining their circumstance in similar terms, helped Moshe come to the conclusion that of course they should inherit because it is unfair for their father’s circumstance to be compared to Nadav and Avihu. Particularly if Moshe looked past Nadav and Avihu’s lack of children, he would see that Tzlafchad’s daughters were all that their father could have wished for and more.

 Certainly having daughters is a great blessing. And maybe, after this tale, the concept of the “sin” of not having sons was laid to rest forever. Because raising children is not about gender. It is about teaching the next generation how to be good people, and good Jews. And certainly in that respect, Tzlafchad was anything but a failure or sinner. He was quite successful!

Partners in Creation (and Infertility)

For those who struggle with infertility, the battle is one which is often waged in private, with very little support from family or friends, unless a choice is made to share the information. I don't think it is anyone's place to impose their advice or opinions (or to say such insensitive things like "So when are you guys going to have a baby?"), unless said advice or opinions are sought by those who struggle. While I certainly don't have answers beyond doing research, preparing the body with the proper nutrition and vitamins, and seeking out the best medical help possible, here is a religious approach that suggests there is more to what meets the eye than medical charts. 

Parshat Tazria

by Rabbi Avi Billet

 Last week I quoted the Midrash Aggadah on “Yom HaShmini” who raised the possibility that one of the interpretations of Kohelet 11:2 which speaks of seven becoming eight, is that of Rabbi Yehuda bar Simone who said that "Seven" refers to the days of the Niddah period. If the laws of Niddah are followed (7), the Midrash suggests in the name of God, a child will be born who will be circumcised on the 8th day.

 Sounds like a pretty good guarantee.

 In another passage in the Midrash Aggadah on our parsha, we are reminded of how there are three partners in the creation of a human being: the father, the mother and God. This notion comes from the Talmud (Kiddushin 30b, Niddah 31a), and many homiletical teachings emerge from it.

 But perhaps the most profound thought, certainly one that crosses the mind of God-fearing parents when their children are born, is how clearly one can understand that God is in this world when one observes a newborn.

 Of course the initial passage above is a nice thought. But there are plenty of people who observe these laws meticulously and still struggle with infertility (as well as those who don't follow them, who have no problems). If only such a guarantee came with a warranty.

 Alas, as everyone knows, it’s not always so simple.

 In his Toldot Yitzchak, Rabbi Yitzchak Caro utilized a Talmudic teaching to explain how an expectant parent must pray for the fertilization to take root in the first three days, from day 3 to day 40 pray for a male child, from day 40 to the end of the first trimester pray that it shouldn’t be a miscarriage, from 3 months to 6 months pray that it should not be a stillborn, from 6 months pray that it should be born in peace.

 If so, he concludes, it seems that the health of the child and success of the pregnancy is dependent on prayer much more than on nature.

 With regard to the praying for a “male” child – well, this passage is on the segment that says “When a woman conceives and gives birth to a male.” (For those who like “The Godfather,” think of the blessing Luca Brasi gave Don Corleone at the Godfather’s daughter’s wedding.) [Of course there are people who "want" to have a boy. There are also people who "want" to have a girl. Most people are happy to have a child and gender does not matter.]

 Otherwise, the passage speaks for itself about prayer’s role in all of this.

 When I was in his class, Rabbi Moshe Tendler would often tell us that there are so many possible genetic mutations that could take place in the development of a fetus, it is a miracle that anyone is born without some kind of problem. Baruch Hashem.

In our world of science and rationalism, we tend to aim to find explanations for why things go right, and even moreso for when things go wrong.

 But maybe, just maybe, we don’t have all the answers because some causes and cases go beyond the realm of the natural world. An unhealthy woman gives birth to a completely healthy and normal baby. A healthy woman can’t carry a baby to term. What’s wrong with this picture?

 I don’t have the answers. But the Toldot Yitzchak did offer a suggestion, which I believe is only highlighted due to Rabbi Tendler’s insight about genetics. There is a need for prayer that goes far beyond our understanding, and enters the realm of the cosmos in terms of where it sits, lies and waits, and then returns to influence the world.

 Are following the laws of Niddah and committing to prayer guarantees that a child will be born, and in good health? Of course not. But as the old Jewish joke goes: a performer in a live show has a heart attack and dies on stage. As the stage manager comes out to give mouth-to-mouth, a woman in the audience yells out “Give him an enema! Give him an enema!” She is told, “This man is dead. An enema won’t help.” “Well, it wouldn’t hurt!”

While the punchline of the joke, "It can't hurt" is more than likely true with respect to prayer and Niddah observance, the other side of it, "That maybe it can really help" is certainly not worth dropping at the wayside.

 Let those who are struggling to have that child find fulfillment in a more dedicated commitment to the laws of Niddah and to prayer. Especially praying for someone else who has similar needs . Who knows? Maybe sooner than later, prayers will be answered.

 Amen. May it only be so for all of us.