Transcript
Okay, good morning, בוקר טוב Boker tov. Welcome back to פרשה Parsha Perspectives for today. We have the privilege of a double פרשה Parsha, תזריע מצורע Tazria Metzora. If you like learning one פרשה Parsha, you'll love learning two. The פרשה Parsha series is generously sponsored by our dear friends Becky and Avi Katz and family in memory of Becky's father. Our learning should be לעילוי נשמת li'ilui nishmas דוד מנחם מנש Dovid Menachem Manish, David Grossman. This morning's שיעור shiur is also sponsored by Mindy Hershhorn, in loving memory of her husband Marvin Hershhorn, our dear member whom we miss. The נשמה שתהיה לה עליה neshama she't'hayeh lah aliyah. By שושנה אליוט מסקוביץ' Shoshana Elliot Maskowitz in honor of the special birthday of Debbie Maskowitz. So a very, very happy birthday to Mrs. Maskowitz. That's okay, she doesn't have to be here for it to be sponsored in her honor. She's out somewhere celebrating her birthday. Good for her. And today is also the 40th birthday of my sister-in-law שני Shani. She should have a very happy birthday and her best year yet to her as well. Okay, פרשת תזריע Parshas Tazria appears in the Artscroll Stone חומש Chumash on page 608. וידבר ה' אל משה לאמר Vayedaber Hashem el Moshe leimor. Hashem speaks to Moshe, דבר אל בני ישראל לאמר, אשה כי תזריע וילדה זכר Daber el Bnei Yisrael leimor, isha ki sazria v'yalda zachar. If a woman conceives and she gives birth to a baby boy, וטמאה שבעת ימים כימי נדת דותה תטמא v'tam'ah shivas yamim kimei nidas d'vosah titma. She shall be contaminated, she has the status of impurity of טומאה tumah for a seven-day period, as she would do during her regular menstruation. The גמרא Gemara in נדה Niddah tells us, מלמד אותו כל התורה כולה melamed oso kol haTorah kulah. We're talking now, a woman conceives, she gives birth, seven days, on the eighth day is the ברית bris. וביום השמיני ימול בשר ערלתו u'vayom hashmini yimol b'sar arlaso. The eighth day is the ברית bris. We've spoken about the opening of this פרשה Parsha many times. Why the number seven? Why is the ברית bris on the eighth day? Why is our covenant with ה' Hashem דוקא dafka in that place, in that way, at that time? The days of טומאה tumah that ensue, 33 for a boy or the 66 for a girl, the days of טהרה tahara, of purity that follow, and so on. So the גמרא Gemara tells us, מלמד אותו כל התורה כולה melamed oso kol haTorah kulah, that when this baby is in the womb, this woman conceives the baby boy, what is the boy doing? The nine months of gestation, nine months of pregnancy, the baby is learning תורה Torah with the מלאך malach. וכיון שבא לאויר עולם, בא מלאך וסטרו על פיו v'keivan she'ba la'avir olam, ba malach v'sotro al piv. And once it's time to be born, the מלאך malach comes and gives a little potch, a little smack on the lip, the indent on the upper lip, ומשכחו כל התורה כולה u'mashkacho kol haTorah kulah, and causes the תורה Torah of the baby to forget all of the תורה Torah that he has learned. And the תפארת שמואל Tiferes Shmuel wonders, צורך עיון tzorich iyun, למה המלאך מלמד את התינוק במעי אמו כל התורה lama ha'malach melamed et ha'tinok b'mei imo kol haTorah? If the baby is only destined to forget, what is the point of spending nine months shteiging, learning, only to be caused to forget? אם משנולד בא מלאך ומשכח ממנו כל מה שלמד im mishu'nola ba malach u'mashkechach mimenu kol ma she'lamad? What's the point? What's the point? ויש לומר v'yesh lomar, says the תפארת שמואל Tiferes Shmuel, כיון שהתינוק מצוי בתוך מעי אמו, הוא כמו עולם אחר keivan she'ha'tinok matzui b'toch mei imo, hu k'mo olam acher. When a baby is in a mother's womb, he's in his own world. He or she is in their own existence. וכל העולם אין לו קיום אפילו רגע אחד בלא לימוד התורה v'chol ha'olam ein lo kiyum afilu rega echad b'lo limud ha'Torah. ה' Hashem the Almighty created the world in such a way that the only way we can exist, the only way we can have balance or equilibrium, the only way we can survive or thrive in our world, whatever it may be, is through תורה Torah. אם לא בריתי יומם ולילה, חוקות שמים וארץ לא שמתי im lo brisi yomam va'layla, chukos shamayim va'aretz lo samti. A פסוק pasuk in ירמיהו Yirmiyahu. That is the, the energy, the driver, what balances the world is תורה Torah, the principles, the values of תורה Torah, the blueprint for the world of תורה Torah. ר' חיים מוולוז'ין R' Chaim Volozhiner, בספר רוח חיים b'sefer Ruach Chaim, שהטעם שהחמה בסובב את כל העולם she'ha'taam she'ha'chama b'sovev et kol ha'olam, ר' חיים מוולוז'ין R' Chaim Volozhiner in fact explained why the world revolves, why the world, the sun surrounds the Earth. ממילא יש מדינות שאונות וזמנים שונים m'maila yesh m'dinos she'onos v'zmanim shonim. In some places it's night while in other places it's day. It'd be much more convenient to be on one time zone. If you have children who live in another time zone, you know the inconvenience of trying to schedule, of trying to connect, of trying to coordinate. It'd be much more convenient to all live in the same time zone. Why do we have different time zones? Why is it some places day and some places night? ר' חיים מוולוז'ין R' Chaim Volozhiner said, כדי שבכל עת יהיה מישהו שילמד תורה k'dei she'b'chol eis yihiyeh mishehu she'yilmod Torah. So that every time, no matter what time, 24/7, there'll always be somewhere, someone somewhere learning תורה Torah. כי אי אפשר שהעולם יתקיים אפילו רגע אחד בלי תורה ki ee efshar she'ha'olam yiskayem afilu rega echad bli Torah. Because if there would be no one on earth learning תורה Torah, the world would cease to exist. The world exists in the merit, metaphysically, of תורה Torah, or it exists, the just like physics, just like science, tells us the necessary conditions for the existence of the world, the right distance from the sun, and so on and so forth. You need תורה Torah, that's one of the necessary ingredients for the existence. וממילא כולם נמצא שם בעולם שלו, צריך ללימוד התורה כדי לקיים את העולם ההוא v'm'maila kolam nimtza sham b'olam shelo, sarich l'limud haTorah k'dei l'kayem es ha'olam ha'hu. So while the baby is in the womb, in his or her own world, that world, just like this world, can only exist when there is תורה Torah. And therefore the baby learns תורה Torah in the womb. ר' סולובייצ'יק R' Soloveitchik gave a different answer. ר' סולובייצ'יק R' Soloveitchik suggested, why is it the baby learns תורה Torah in the womb if only the baby's going to of course to forget anyway? What's the point? What's the purpose? Isn't it a waste of time, waste of energy of the מלאך malach? Said ר' סולובייצ'יק R' Soloveitchik, because by learning תורה Torah throughout those nine months, later when we're born and living life, when we learn תורה Torah, it's familiar to us. It's not brand new. It's not יש מאין yesh mei'ayin, something from nothing. It's not that I'm learning something I never saw or heard before. We are revisiting something that's familiar, something that's inside. This is the notion of the פינטעלע ייד pintel yid. There's a spark, there's a holy soul inside each and every one of us. And often you see it, you see Jews who are drawn to their יהדות Yahadus, Jews who are connected to an idea, Jews who intuit something inside them. Why? It's familiar. I heard this, I saw this, I know this. I feel connected to this. I'm drawn to this. Why? Because we've been there before. Inside us, we've learned it with that מלאך malach in the womb. The other night, Rabbi Leo Dee spoke, and he said that he once read a study or a book that someone had done research online, crowdsourced, of people who only discovered later in life they were Jewish. It was hidden from them, it was concealed from them, for whatever reason their family had strayed so far, maybe following the Holocaust. People who found out later in life they were Jewish. And something astounding was that 40% of those who found out later in life they were Jewish, had already voluntarily chosen to convert, had already had their own interest in יהדות Yahadus to the extent that they converted before they found out that in fact, they were Jewish. In other words, there's a פינטעלע ייד pintel yid, there's a spark inside our soul, and that's why, where does it come from? Where is it? Why are there Jews who have a Jewish soul, they have a Jewish, a פינטעלע ייד pintel yid? Because we learned תורה Torah with the מלאך malach in that womb. That's how we spent that time, and we therefore come back and we revisit it. What's the סמיכות פרשיות smichus parshios? When we see a juxtaposition or a contrast of the subjects in the פרשה parsha, last week to this week or within one פרשה parsha, nothing's random or chance, it's always for a reason. ה' Hashem is communicating not only through the text, but through the contrast and the arrangement, the organization of the text. So what was the end of last week's פרשה parsha? The laws of, was anyone paying attention? The laws of כשרות kashrus. The laws of what you're allowed to eat and not allowed to eat. And what's the beginning of this week's פרשה parsha? The laws of childbirth. If a woman conceives, she gives birth, she has her own impurity, she has to return from, the boy has a ברית bris on the eighth day. It supersedes שבת Shabbos, and so on. So the מדרש תנחומא Midrash Tanchuma tells us, תינוק זה, עד שלא יצא מאויר עולם, הקדוש ברוך הוא מצווה עליו ואומר, מזה תאכל ומזה לא תאכל, וזה לכם הטמא tinok zeh, ad shelo yatza mei'avur olam, HaKadosh Baruch Hu metzaveh alav v'omer, mizeh tochal u'mizeh lo tochal, v'zeh lachem ha'tamei. This baby, before he's even emerged, before he's even born, ה' Hashem is telling him, this you could eat, this is off limits, this is kosher, this is not kosher. ומשמקבל עליו כל המצוות שבתוך מעי אמו, אחר כך נולד u'mish'mekabel alav kol ha'mitzvos she'b'toch mei imo, achar kach nolad. And the baby in the womb agrees to only keep kosher, agrees to the laws of תורה Torah, particularly in the laws of what we're allowed to eat, then that baby is born. לכך כתיב אשה כי תזריע l'kach ksiv isha ki sazria. And that's why last week's פרשה parsha, the laws of כשרות kashrus, contrasted to this week's פרשה parsha, the laws of the laws of conception and childbirth. There are a lot of explanations offered in this contrast. Some say last week we had the laws of what you put in your mouth, and this week, תזריע מצורע Tazria Metzora predominantly are about what laws? The laws of מצורע metzora, צרעת tzaraas, spiritual leprosy. And why does a person get that malady, that illness? Spiritual leprosy results from gossip, slander, speaking negatively, critically of others. So last week's פרשה parsha were the laws that govern what you put in your mouth, this week the פרשה parsha governs the laws what comes out of your mouth. We have many Jews who are very strict and very vigilant and correctly so, and we encourage it and we support it. כשרות Kashrus is very, very important. כשרות Kashrus can spiritually, it's מטמטם את הלב metamtem es ha'lev, it can contaminate the soul. We're vigilant, we're careful what we eat or our ORB הכשר hechsher. We're very proud. Our ORB is the largest food service הכשר hechsher you could say outside of Israel, but maybe even including in Israel in the world. Hundreds and hundreds of accounts, food service, not companies. In Israel it's divided by different cities are under their own כשרות kashrus. ORB in Palm Beach, Broward, and elsewhere is even larger than that. And we strive for מהדרין mehadran standards. We're constantly raising the standards, the quality, the professionalism, because כשרות kashrus is important, it matters. We have to be careful, we should be vigilant. We should check. That's why I get texts all the time. I'm at Trader Joe's, here's a picture, I never saw this הכשר hechsher before, can I buy it? Can I buy it? People should be careful where they go for a פסח Pesach program, what they buy at Trader Joe's, how we operate our own kitchen. It's important, it matters. But many people are super careful about what goes in their mouth and a lot less careful about what comes out of their mouth. Not nearly as scrupulous or vigilant or strict or stringent with, am I allowed to say that? Can I share that? Should I repeat that? When I was a kid, there was a guy in my שול shul, he loved to say, I don't repeat לשון הרע lashon hara, so listen carefully the first time. Okay, you can't say it the first time, you shouldn't repeat it a second time. A person has to be careful, not only with what comes in our mouth, but what goes out of our mouth. But here the מגד יוסף Meged Yosef, רב יוסף סורוצקין שליט\"א Rav Yosef Sorotzkin shlita quotes the מדרש תנחומא Midrash Tanchuma with a different contrast. Why do we have the laws of כשרות kashrus juxtaposed to the laws of conception, pregnancy, and childbirth? Because ה' Hashem teaches this baby, this fetus in the womb, here are the laws of what you could eat and can't eat. Accept it? You going to follow it? Good. Here we go. אשה כי תזריע isha ki sazria. והרי לנו טעם סמיכות הפרשיות של אשה כי תזריע לזה לכם הטמא v'harrei lanu taam smichus ha'parshios shel isha ki sazria l'zeh lachem ha'tamei. ועדיין יש לעיין, מהו הייחוד במאכלות אסורות דוקא למסור לזה עובר v'adayin yesh la'iyun, mahu ha'yichud b'maachalos asuros dafka l'masor l'se'ubar? Wonders רב יוסף סורוצקין Rav Yosef Sorotzkin, wonders the מגד יוסף Meged Yosef, why the laws of מאכלות אסורות maachalos asuros in particular, why specifically? Why not say to the child, here are the laws of שבת shabbos, here are the laws of שעטנז shatnez, here are the laws of לשון הרע lashon hara, here are the laws of צדקה tzedakah, here are the laws of ריבית ribbis. There are so many laws we could have reviewed with the child and made their birth, their conception conditional and accepting it. Why specifically מאכלות אסורות maachalos asuros, why specifically the laws of what's kosher and not kosher, what you could eat and you can't? בין כך ובין כך, צריך לקבל עליו כל המצוות bein kach u'v'kach, tzarich l'kabel alav kol ha'mitzvos. After all, this child is not only obligated in the narrow area of כשרות kashrus, a child that will be born Jewish, boy or girl is obligated in all תורה Torah, all הלכה halacha. So why specifically do we enunciate, why specifically do we articulate these מצוות mitzvos or הלכות halachos in the womb and tell the child, you accept it, good to go. ונראה לפי פשוטו שהתאוה הראשונה שרוכש כל אדם מיד שיוצא לאויר עולם הוא אכילה v'nireh l'fi pshuto she'ha'taiva ha'rishona she'rochesh kol adam mei'ad she'yotzei la'avir olam hu achila. ועל זה מכינו הקדוש ברוך הוא לקראת נסיונו הראשון v'al zeh m'chinuhu HaKadosh Baruch Hu l'kras nisyonu ha'rishon. So the first answer the מגד יוסף Meged Yosef gives is because what is the first impulse that a child, that a human being has? Among the greatest תאוות taivos, among the greatest temptations that we all struggle with, I shouldn't say we all, that most of us struggle with is in the area of food, eating. Arguably, this child, even before they reach an age of maturity, where they'll notice the other great temptation, the opposite gender and the drive towards them, right? But much younger than that, that child has a temptation for, give me candy, I want more candy, I want to eat a lot of candy. I don't want to eat what's healthy, I want to eat what's not healthy. I don't want to eat when you serve dinner, I want to eat only after bedtime, when it's time to put me to bed. Long before the child faces or confronts navigating what is the other great temptation of man, you could use man generically or man specifically, but earlier than that, every child, every human being is navigating the world of appetite, temptation, taste. ה' Hashem gifted us that not only do we eat, he could have made us just eat bread and water, that's what we need to be nourished to live. He gave us taste buds. What a ברכה bracha, delicious food. He said, this is my world, go enjoy it. It's delicious food. Make sure it's kosher. You should make sure it's healthy. Make sure you eat the right amount, at the right time, in the right place, with the right people. Make a ברכה bracha before, make a ברכה bracha after. Wash if it's bread. There's all kinds of rules and regulations that help us elevate the act of eating. He gave us taste buds, it's delicious, but now we struggle. We struggle. Probably none of you can tell me that you didn't struggle on פסח Pesach. It's hard to not overeat. We sit at יום טוב yom tov meals, delicious delicacies, dips, appetizers, mains, sides, multiple desserts, countless courses, delicacies. It's a, it's a absolute enormous challenge today. It's past שבת Shabbos, we were back to חלה challah. If you're blessed someone in your home or you made, oh, delicious חלה challah. What do we do now? What do we do now? We're making it harder and harder and more and more challenging. We have a whole course before we even begin the meal called the dips course. Now we bring out expensive, homemade, incredible dips. Incredible dips. And you eat three loaves of חלה challah with tremendous dips and garlic confit, I think that's what it's called. Is that what it's called? One of my daughters, oh, delicious. Garlic and date confit, is that what you call it? Oh, it's good stuff. Before you start eating, you're full. Before you begin the meal, you ate a bigger meal than you eat any other day of the week. It's a challenge to be healthy. This is a תאוה taiva, this is a temptation, this is a world that we're navigating. That's why ה' Hashem created it. Because when we regulate, when we have self-control, when we exhibit the godliness in us that's able to say, I've had enough, shouldn't eat this, I should eat that. Maybe I have one cheat day, but even what that, what does it look like? So we elevate ourselves. That's our godly soul over our animal instinct. We are all made of two parts. This is what we're learning now in תניא Tanya, continue tomorrow morning. We have the נפש הבהמי nefesh ha'bahami, the animal instinct, the animal soul, the animal impulse, the animal drive, and the animal says, eat like an animal, act like an animal, act out like an animal, live like an animal in a pig sty. That's the animal in us. And then we have a godly soul, חלק אלוקה ממעל ממש chelek Eloka mimaal mamash, and the godly soul says, no, no, no, be in control, be disciplined, regulate yourself. You don't have to live that way. Get enough sleep, exercise, eat in control, control your speech, control your thoughts, control your behavior. You have the capacity, the godly soul over the animal impulse and animal instinct. That's the, the נסיון nisayon, the part of the brain that we grow every time we do something we don't want to do, because the animal says, it's 45 degrees. What are you doing this to yourself? You don't have to dunk in it. And then the godly soul comes and says, it's good for you. Who's in charge? Who's boss? Who's over, who's the boss over here? Who's in charge of who over here? How's this going to operate and work? Who's going to win? That's that battle. Do you hit the snooze, do you get out of bed? Do you eat that or do you say no to that? Do you say that or do you hold it in? Do you look at that or do you turn away? Do you go to sleep or do you doom scroll all night? That's that battle that's going on from the moment we wake up till the moment we're back to sleep between the animal impulse and the godly soul. Will we give in or will we be in charge and in control? Who's the boss? Who's in charge here? The one that's going to make you feel proud, accomplished, living your best self, or the one who's going to be regretful and miserable and feeling you're your worst self? And one of the areas, if not the biggest area where this comes up, is in the area of, is in the area of food, temptation, drive for the physical. We say in מזמור לדוד Mizmor l'Dovid, we say, we ask הקדוש ברוך הוא HaKadosh Baruch Hu, תערוך לפני שולחן נגד צוררי ta'aroch l'fanai shulchan neged tzor'rai. Hashem, spread out for me a table opposite my adversary. Who's the adversary? The dips and the חלה challah. Who's the adversary? Seven, 17 mains and six sides and 14 desserts and three appetizers. These are the צוררי tzor'rai, these are my enemy. תערוך לפני שולחן נגד צוררי ta'aroch l'fanai shulchan neged tzor'rai. Let me elevate myself through this test. Let me surpass it. What's the Hebrew word for bread? לחם Lechem. It's the root of the same word as מלחמה milchama because it's a war. It's a battle. It's a battle. Are you going to eat the gluten, the white flour, the sugar? Are you going to give in? לחם, מלחמה lechem, milchama, it's the same word because this is the battleground. This is the battlefield. This is where the war happens, at the kitchen table, in the dining room table. This is the מלחמה milchama. So ה' Hashem turns to this baby who's conceived in the mother's womb and he says, here's the deal. Here's the deal. You're a human being, you're flesh and blood, you're a body. You're an animal. You have so much in common with an animal. And you're going to be filled with temptation and drive and desire and the seduction of garlic confit and endless חלה challah. And someone will convince you it's a מצוה mitzvah because it's שלוש סעודות shalosh seudos this week, you have to have, it's going to be endless the battle. But I'm also giving you a piece of me, says ה' Hashem, I'm implanting, I'm breathing into you the life, a piece of myself, the capacity to say no, to be in control, to regulate yourself. Who's going to win? Are you going to keep kosher? Part of keeping kosher is are you going to live healthy? We make the mistake of thinking these are two separate things. You can eat kosher food, but it's unkosher in the quantity or the ingredients, or all the ingredients can technically be kosher and it's also kosher because it's healthy and good for you and you ate what you need because you're eating to live, not living to eat. So ה' Hashem says to this baby, I'm putting you in this world, you're made up of a גוף guf and a נשמה neshama, who's going to win? The נשמה neshama or the גוף guf? And when you say the נשמה neshama, the חלק אלוקה ממעל ממש chelek Eloka mimaal mamash, God says, good, here we go. Let's go. אשה כי תזריע isha ki sazria. Good, right answer. Here we go. Let's go. באופן אחר b'ofen acher, in a third interpretation. The גמרא Gemara says, the גמרא Gemara in יומא דף פ\"ב Yoma daf pei beis, עובר במעי אמו עובר מתאווה למאכל ubar b'mei imo uber misaveh l'maichal. על דרך זה יש לומר... יצר al derech zeh yesh lomar... yetzer. האם לתאוות גם למאכלות אסורות ha'eim l'tavas gam l'maachalos asuros. ולפי זה מובן היטב ul'fi zeh muvan heitev, מדוע כאמת השכר והיחוד לעובר במאכלות אסורות madua ka'eimes ha'schar v'ha'yichud l'ubar b'maachalos asuros, כי בזה לבד יש גם לעובר מחמת היצר ki b'zeh l'vad yesh gam l'ubar m'chamas ha'yetzer, והוא גם יכול להביא לידי מעשה על ידי הצטרפות בו ובעצם אמו v'hu gam yachol l'havi lidei maaseh al yedei hitztarfus bo v'etzem imo. The fetus, I don't know if there's any research to support this, but the fetus already faces the temptation based on what it smells, what it wants, and impacts the mother because of it. Gives that temptation to the mother, and whether the mother gives in or not will ultimately affect and influence the health of the baby. באופן אחר b'ofen acher, in a third interpretation, the גמרא Gemara says, עבירה מטמטמת לבו של אדם aveira m'tamtemes libo shel adam, that a person who does something wrong, when we make a mistake, it's not some external act that has nothing to do with who we are in our essence. It contaminates, it compromises, it corrupts our very essence. ואוטמת וסותמת כל החכמה v'osemes v'sosemes kol ha'chachma. It closes off and it seals off the pathway to wisdom. לכך להסיר מקרב את המאכלות אסורות שהם ולא תטמאו בהם ונטמתם בם l'chach l'hasir mi'krav es ha'maachalos asuros she'hem v'lo titamu bahem v'nitmeisem bam. אל תקרי ונטמאתם אלא ונטמתם al tikrei v'nitmeisem ela v'nitamtem. Don't read you become contaminated, read it as you become sealed or closed off. ממקור לומר שהטמטום מאיסור שבדבר m'makor lomar she'ha'timtum mei'issur she'b'davar. The גמרא Gemara gives a different answer. All right, he goes on and on and he explains that when we make a mistake, it seals and it closes off our capacity to access wisdom and truth, to absorb תורה Torah, and that is through eating the wrong things. That's why we're so careful, particularly with children who are not yet even the age of מצוות mitzvos, because just like if your child had a peanut allergy, you'd go to the end of the earth to ensure that they're not exposed to it. You ever fly and they tell you, don't, nobody open peanuts on the plane? M&M peanuts on the plane? There's someone here who has a peanut allergy and even the smell circulating in the air conditioning system could send them into, into anaphylactic shock. So you can't even, if someone in your family, if you had an allergy that was life-threatening, you wouldn't go to someone and say, you know, is are there peanuts in the recipe? I don't think so. Okay, that's good enough. You'd never say that's good enough. Yeah, there are a little bit, but it's nullified. You'd never say it's good enough. כשרות Kashrus, it's not good enough. That's a spiritual poison. It's a spiritual allergy. It has the ability spiritually, metaphysically to do to us spiritual anaphylactic shock. It can destroy us. And therefore, we have to be so careful. And that's why even עובר במעי אמו ubar b'mei imo, we are so careful. Alternatively, רש\"י Rashi quotes another reason. So we've said, we've said so far two reasons why we have a contrast or juxtaposition, last week's פרשה parsha and this. Either just be just as careful not only with what goes in your mouth, what comes out. It's number one. Number two, we just saw because the body and the soul, the body is holding the soul, and therefore we want to experience יציאת מצרים Yetzias Mitzrayim of the soul, how is that in the area of לחם, מלחמה, נגד צוררי lechem, milchama, neged tzor'rai, in the area of eating. A third reason, רש\"י Rashi quotes ר' שמלאי R' Simlai, כשם שיצירת האדם אחר כל בהמה חיה ועוף במעשה בראשית k'shem she'yetziras ha'adam achar kol beheima chaya v'of b'maaseh Breishis, כך תורתו נספרשה אחר תורת בהמה חיה ועוף kach Toraso nisparsha achar Toras beheima chaya v'of. In the creation story, בראשית Breishis, Genesis, who's created first, man or animal? Animal. The בראשית Breishis story tells us all about the animals, the fish, the creepy crawlies, the animal, the birds, and then the pinnacle of creation happens on the sixth day and that is man. Which women like to point out is not the pinnacle of creation, that there's still one more creation which is the most superior and the ultimate pinnacle and that is women. Because the תורה Torah has a gender bias towards women. Anyway, so the מדרש Midrash tells us that just like the description of the creation of man is after animal, so too, the laws governing man come after the laws of animal. Last week's פרשה parsha were the laws of animals. This is what you could eat, this is what you can't eat. And this week are the laws of people, the טומאה וטהרה tuma v'tahara when it comes to man based on childbirth and the like. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם 'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות 'shem. So, how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shayach l'seder parshios. הכיצד אומר ר' שמלאי, כשם ha'chech omer R' Simlai, k'shem? So how did ר' שמלאי R' Simlai say, כשם k'shem, just like in the creation, man came last, so too, כשם k'shem, so too here, man comes last. ואין טעם זה שייך לסדר פרשיות v'ein taam zeh shay negen Yosef. Perek Yud Beis Pasuk Hey. So Torah tells us the eighth day you give the bris, 33 days the woman is pure, no matter what she sees, no matter what discharge she has. On the and she's בְּכָל קֹדֶשׁ לֹא תִגָּע אֶל הַמִּקְדָּשׁ לֹא תָבֹא עַד מְלֹאת יְמֵי טָהֳרָהּ bechol kodesh lo tiga el hamikdash lo tavo ad melos yemei tahara. וְאִם נְקֵבָה תֵלֵד v'im nekeiva teleid, and if it's a girl she gave birth to, then she is impure for two weeks, 14 days, and then 66 days that she is טְמֵא טָהֳרָה tmei tahara, no matter what she, no matter what she sees.Says the תפארת שמואל Tiferes Shmuel, יש לעיין yesh l'iyun, מה הפשט mah hapshat, כי כשנולד בן או בת, מקיים מצות עשה ראשונה בתורה של פרו ורבו ki k'she'nolad ben o bas, mekayem mitzvas asei rishona baTorah shel pru u'rvu, וגם דאיתא במסכת קידושין v'gam d'isa b'maseches Kiddushin, שלשה שותפין באדם, הקדוש ברוך הוא, אביו ואמו shlosha shutfin b'adam, Hakadosh Baruch Hu, aviv v'imo, שהאב והאם נעשו שותפים להקדוש ברוך הוא she'ha'av v'ha'em naasu shutfin l'Hakadosh Baruch Hu, איך יתכן שדבר חשוב כזה מביא לידי טומאה eich yitachen she'davar chashuv k'zeh meivi l'dei tumah? Why is it, birth of a boy generates seven days impurity, birth of a girl generates 14 days impurity? First of all, why the disparity? Lots of reasons are offered. One of which is the boy also should have been 14 days impure, but we want to make her pure in time for the bris. And that's why it's less and then shortened for the boy. Whatever the reason is, but in both cases, a woman conceives and gives birth and what happens? She's impure. Impure? What she do wrong? Ordinarily, normally, we think of impurity resulting from a mistake, from an indiscretion, from poor judgment. Here, this couple fulfilled פרו ורבו pru u'rvu. אדרבה Aderaba, this couple fulfilled the מצוה mitzvah to procreate, to have children, to populate the world. They became partner with the Almighty. The Gemara in Kiddushin says, when a couple conceive and give birth, they become partner, שותפים shutafim with הקדוש ברוך הוא Hakadosh Baruch Hu, with the Almighty. So where does the טומאה tumah come from? Why should they be impure? Why should she be impure? ויש לומר v'yesh lomar says Baum, דיש כאן לימוד גדול לכח האדם, לגדלותו, עד יוצר גדול ממלאך d'yesh kan limud gadol l'koach ha'adam, l'gadluso, ad yotzer gadol mimmalach. וזה בא וודאי על ידי עמילות גדולה v'zeh ba vadai al yedei ameilus gedolah. אבל כשהוא נברא aval k'shehu nivra, הוא כמין פרא אדם hu k'min pere adam, ובלי עבודה העמלות יכול להיות מושחת גדול, רע הרבה יותר מהבהמה ubli avoda ha'ameilus yachol liyos mushchas gadol, ra harbeh yoser mei'habeheima. In potential, we could be the greatest. Potential, could be the highest. Potential, we could be greater than an angel. But in reality, we're born with temptation, desire, weakness, failure, shortcoming. And a person who doesn't pursue their potential, a person who doesn't try to live their best self, their best life, can be lower than an animal. So the choice is ours. When we come into this world, we come in with enormous potential, pregnant, pun intended, with possibility. We can be higher than an angel or lower than an animal. הטומאה הגדולה של תקופה זו, של ארבעים יום לזכר ושמונים לנקבה Ha'tumah ha'gedolah shel tekufah zu, shel arba'im yom l'zachar u'shmonim l'nekeiva, הוא לימוד לאב ופרט לאם שהיא מצויה יותר בבית hu limud l'av u'prat l'em she'hi metzuya yoser ba'bayis. So where does the tumah come from in this moment? The father and the mother, the way they need to run the home in this time, in this time. להבין אחריותם מעכשיו l'havin achrayusam me'achshav. When a person has a child, they bear awesome responsibility. איך שצריכים להתחיל בעבודת החינוך מיד eich she'tzrichim l'haschil b'avodas ha'chinuch miyad. Because no longer are you living for yourself, no longer are you only impacting yourself. When a person has a child, they bear responsibility not only to shelter and feed that child, but to be a role model and example, to teach and communicate that child. והטומאה הוא בעיקר באם, אבל גם לאב יש חלק בזה, שצריך גם כן להיות נזהר בדיני טומאה זו v'ha'tumah hu b'ikar ba'em, aval gam la'av yesh chelek b'zeh, she'tzarich gam ken liyos nizhar b'dinei tumah zu. וזהו לשון תשב בדמי טהרה v'zehu lashon teishev b'dmei tahara. Why does it say תשב teishev, she dwells in the days of impurity, then purity? אין תשב ein teishev says Rashi, אלא לשון עיכוב ela leshon ikuv, שצריכה לעכב ולמהר את תפקידה בחינוך הולד she'tzricha l'akev v'lamar es tafkida b'chinuch ha'vlad, שצריכה שתידע שמעתה הולד יהיה השאלה הכי גדולה בחייה she'tzricha she'teida she'me'ata ha'vlad yihyeh ha'she'ela hachi gedolah b'chayeha. Essentially, what this results from, says the Tiferes Shmuel, elaborates is a reality. When parents give birth, there is a reality check. You're no longer a child, you're no longer consumed with what you want. You're no longer going to sleep through the night. You're no longer going to be on your schedule. You're no longer going to only care about what you want to eat, where you want to go. You now bear an awesome responsibility. And there's an adjustment. There's an adjustment. It's very important. Our kids are getting married very young. In many cases, they're getting married while still very immature. And they're playing house. And they think life is fun and games. Fun and games. Rav Moshe Sherer said recently, particularly in seminary with girls, but really with both. We teach them, you know, school is fun, this color war is fun, and camp is even more fun. You go off to seminary and then it's more fun. And all that is to learn and you get ready to get married because that's going to be the most fun. No, it's not. It is amazing and there's nothing more gratifying and satisfying, there's nothing more beautiful and pleasurable in the world than connecting and meeting your other half and becoming whole, but it's hard work. It's compromise, it's sacrifice, it's work. It's being on someone else's schedule. Sfas Emes says, we have a מנהג minhag, when a couple getting engaged, when a boy becomes, when a young man, I should say. And we do a disservice because in the world of שדוכים shidduchim we talk about, oh, I have a girl for that boy, I have a boy for that girl. Is it a boy and a girl? They're not boys and girls. If they're ready to get married, they're young men and young women. But why do we get that young man, that חתן chassan, a watch, a זייגער zeiger? The מנהג minhag is to get them a watch. Why do we get them a watch? I said this to each of my three sons-in-law when they came to ask me permission, yeah, that's right. I told them they had to come ask me permission. I'm old school in that way. When they came to ask me permission to marry my daughters, I had a big speech prepared for all three. Big speech for all three. But all three I told this inside of the Sfas Emes. You know why the Sfas Emes says you get a watch when a young man gets engaged? Because he needs to know his time is no longer his own. Young man, until now, you want to learn all day and night, learn all day and night. You want to go out with your friends. You want to, whatever time you want to wake up, whatever time you want to go to sleep, wherever you want to go, whatever you want to do, your time is your own. Here's a watch because now you need to know there's someone waiting at home. And when you said you'll be home at a certain time, you better be home at that time. And when you're deciding how to spend your time, it's not your own. You need to figure it out with the other person. We buy a חתן chassan a watch, not so we can show off in shul or under his חופה chuppah his fancy watch. Today the son-in-law חתן chassan has a nicer watch than the father-in-law. But let's leave that aside. But it's a separate commentary. It's a nicer watch than the father-in-law will ever afford or buy for himself. But it's what he has to buy. Whatever. We'll leave that aside. What's happening in our world today? So much we have to fix and improve and repair and make better. But anyway, the young man, not the boy, we buy a watch because we say your time is not all, no longer your own. So getting married is hard work. You know what's even harder work that we also don't prepare them for? Having children. עם ירצה השם Im yirtzeh Hashem, not everybody does and we daven from the bottom of our heart for all those who are trying to have children that Hashem should bless them with healthy children who give them נחת nachas. First of all, we should educate our young couples that one third of pregnancies end in miscarriage, that it won't necessarily happen easily or on your schedule. Be ready, be prepared, not to scare you, God forbid, but to prepare you for the ברכה bracha. But also get ready because it's not fun and games. And you may not get a baby nurse, and if you do, you won't have her forever. That's not the world we live in. So you're going to have to wake up in the middle of the night. You're going to have to change a very messy diaper. You're going to have to afford to pay Yeshiva tuition. It's not fun and games. And says Tiferes Shmuel, that's תשב בטהרה teishev b'tahara. תשב teishev, stay home, חנוך chinuch, get ready, bear responsibility, grow up, mature, understand what it means to be a parent and to take that responsibility. Perek Yud Gimmel Pasuk Hey. Turning the next parsha. Hashem, now we turn to צרעת tzaraas. אָדָם כִּי יִהְיֶה בְעוֹר בְּשָׂרוֹ Adam ki yihyeh b'or besaro, if a man... Now we have a lot of words to describe man: אָדָם Adam, גֶּבֶר gever, אִישׁ ish, we have so many words and yet we use the one, אָדָם Adam. Why do we talk about אָדָם Adam? We've shared before, אָדָם Adam is the name of the first human being. And why was he named אָדָם Adam? Because he comes from אֲדָמָה adamah. And אֲדָמָה adamah is a place that you plant and you grow. It's a place of potential and possibility. It's the place where you can grow. This person could have used speech to build, to construct, to grow. He used speech negatively to destroy. אָדָם Adam, he forfeited that possibility, that potential, he violated what he could have been. He's אָדָם Adam, the אָדָם כִּי יִהְיֶה בְעוֹר בְּשָׂרוֹ Adam ki yihyeh b'or besaro. More than that, what distinguished, what made אָדָם Adam unique, what made אָדָם Adam different than animals? Onkelos says, וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים vayipach b'apav nishmas chayim. God breathed life into us, into man, and Onkelos says he filled him לְרוּחַ מְמַלְּלָא l'ruach memalela, he gave him the power of the power of speech. Animals don't speak. I know they have code, they grunt, they bark, they meow, all the noises when I walk around the lake with my grandchildren and we, the duck, they quack. They have all these noises they make. They do not speak in a sophisticated manner, the way human beings do. They can't communicate their inner world and their inner thoughts, the way human beings can. Speech is uniquely human, and speech is Godly. And that is the power, that is what God gave us. By the way, why? When Adam was created and God breathed life into him, to whom was he meant to speak? Why did he have to be endowed with the power of speech? He's all alone. Who is he meant to speak to? You see that the core of the gift of speech is to speak to Hashem. He wasn't all alone. There was someone to speak to, namely, Hashem. Before חוה Chava, Eve comes along, there already is someone to speak to, namely, Hashem. So what was the original purpose of speech? To talk to Hashem. So many people talk all day, talk, talk, talk, talk, talk, chirp, chirp, chirp, chirp, chirp. They talk all day and they never talk to Hashem, which is the original reason, the original intent, the original purpose, the original gift of speech was to talk to Hashem, before we also can use it to speak to other people. Too many, mistakenly, use it to speak only to other people and never talk to Hashem. That was the original purpose, the reason that we got it. So what distinguishes and differentiates man, what makes us an אָדָם Adam, the power of speech, and this individual abused it. They misused it. And that's why the Torah employs that word, not another. אָדָם כִּי יִהְיֶה בְעוֹר בְּשָׂרוֹ, שְׂאֵת אוֹ סַפַּחַת Adam ki yihyeh b'or besaro, s'eis o sapachas, we have the beginning of these laws. So Perek Yud Gimmel Pasuk Hey. וראה הכהן ביום השביעי v'ra'a ha'kohen ba'yom ha'shvii. This person has to be sequestered, quarantined, until five years ago, that was a word that we only ever used, פרשת תזריע מצורע Parshas Tazria Metzora. Quarantined, whoever heard to use that word any other time? Then five years ago, we started to use it a lot. ברוך השם Baruch Hashem, we don't have to use it and please God should never use it again. וראה הכהן ביום השביעי והנה הנגע עמד בעיניו v'ra'a ha'kohen ba'yom ha'shvii v'hinei ha'nega amad b'einav. The kohen re-examines on the seventh day and he sees the נגע nega, the blemish is still visible. לא פשה הנגע בעור lo pasa ha'nega ba'or. והסגירו הכהן שבעת ימים שנית v'hisgiro ha'kohen shivas yamim sheinis. The kohen sees it does not spread, he declares him, he he says what has to happen, he quarantines him a second time and so on. Says the Amoros, the Rachmastrivka Rebbe, quoting from the Bas Ayin, the Heilige Bas Ayin. He heard in the name of Rav Isaac Cohen from Koretz, the author of the Sefer Briskness Olam. The Zohar Hakadosh tells us, אשר לעירב רב נהפך עונג לנגע asher la'erev rav nehepach oneg l'nega. The Zohar makes a comment and tells us that the confused people, the people who are the ones who who impact us negatively, they mistake, they flip עונג oneg and נגע nega. Both of them comprised of the same letters: ע ayin, נ nun, ג gimel. What's עונג oneg? Pleasure and joy. What's נגע nega? A blemish. נגע אותיות עונג nega osiyos oneg. כמו כן כל איש השרויים לו נגע רחמנא ליצלן, נהפך אצלו עונג לנגע kmo chein kol ish ha'shruyim lo nega rachmana litzlan, nehepach etzlo oneg l'nega. If a person gets this נגע nega, this blemish, because they've misused and abused the power of speech, it turns and transforms the עונג oneg, the pleasure, into pain. נהפך אצלו עונג לנגע וצריך להסגירו כדי שישוב בתשובה nehepach etzlo oneg l'nega v'tzarich l'hasgiro k'dei she'yashuv b'tshuva. And the person has to be quarantined, sequestered, they have to be alone so that they can repair. עד שיעלה בידו לתקן את מעוותו, שיחזור וישתנה להיות עונג ad she'yaaleh b'yado l'saken es me'uvato, she'yachzor v'yishtaneh liyos oneg. So the whole purpose of being sequestered, alone, is to learn to transfer back, to flip the oneg that became nega, take the nega, turn it back into oneg. וכל זמן שלא עלה בידו להפוך הנגע לעונג, צריך לישב בדד ובהסגר v'chol zman she'lo ala b'yado lahapoch ha'nega l'oneg, tzarich leishev b'dadad u'v'hesger. Until they can, you gotta sit alone. You gotta be alone, solitary confinement. וזהו שאמר הכתוב וראה הכהן והנה הנגע עמד בעיניו v'zehu she'amar ha'kasuv v'ra'a ha'kohen v'hinei ha'nega amad b'einav. The pasuk we just saw says the kohen looks at it and behold the affliction retained its color. It retained its color. It was עומד בעיניו omeid b'einav. ועיניו b'einav means the נגע nega remains with its עין ayin. It's a play on words. It remains with its עין ayin. אם רואה שעדיין נשאר אותו עין על עומדו im ro'eh she'adayin nishar oso ayin al omdo. In other words, what's the kohen checking? Is it a נגע nega or עונג oneg? Where is the letter עין ayin? This individual who got confused and messed up, who had poor judgment and misspoke, they took the עין ayin that should be at the beginning of the word and they put it at the end of the word. And so what the kohen is checking is עומד בעיניו omeid b'einav. Where is the עין ayin? Where is the עין ayin? ולא מתהפך להיות עונג שבא עין בראש התיבה v'lo mis'hapech liyos oneg she'ba ayin b'rosh ha'teiva, אזי הסגירו הכהן שבעת ימים שנית azai hisgiro ha'kohen shivas yamim sheinis. Says the Bas Ayin, so what's this teaching? What does that mean? The individual is sequestered, the individual who's isolated and quarantined, the kohen goes to check, did they learn their lesson? How will we know if they learned their lesson? Where they put the letter עין ayin. The beginning of the word עונג oneg or the end of the word נגע nega. עומד בעיניו omeid b'einav if he still have the עין ayin at the end of the word, נגע nega, that's what the kohen's looking for. What in the world is this teaching? What is the Zohar Hakadosh telling us? What's going on? Says the Bas Ayin. Chazal tell us, our rabbis teach us in Mishnayos in Avos, Perek Hey, Mishnah Yud Tes. כל מי שיש בו שלשה דברים הללו מתלמידיו של אברהם אבינו kol mi she'yesh bo shlosha devarim ha'eilu mi'talmidav shel Avraham Avinu. A person who has the following three qualities is a disciple, a student of the great Avraham Avinu. What are the three qualities that will distinguish us, that will identify us as a student of Avram? עין טובה ayin tova, a good eye, a positive eye, generous eye, רוח נמוכה ונפש שפלה ruach nemucha v'nefesh shfeila. עין רעה ורוח גבוהה ונפש רחבה מתלמידיו של בלעם הרשע ayin ra'ah v'ruach gevoha v'nefesh rechava mi'talmidav shel Bilam harasha. In contrast, the Mishnah says, so if you're humble and you have a good eye, you're a student, a disciple, you're a progeny of Avraham Avinu. And if you are stingy, you're haughty, you're arrogant, and you look negatively, hypercritically at everyone, you have an עין רעה ayin ra'ah, then you're a disciple, you are the offspring of בלעם הרשע Bilam harasha, the wicked Bilam. עין טובה נקרא עין ימין ayin tova nikra ayin yamin. A good eye is called the right eye. ועין רעה נקרא עין שמאל v'ayin ra'ah nikra ayin smol. A negative eye is the left eye. וזהו מה שהפרש בין נגע לעונג v'zehu ma she'hefresh bein nega l'oneg. כשיש לו לאדם עין טובה k'she'yesh lo la'adam ayin tova, עין ימין ayin yamin, on the right. שנעשה הצירוף עונג she'naaseh ha'tzeruf oneg, שבו עין מצד ימין שבתיוה she'bo ayin mi'tzad yamin she'ba'teiva. לא כן אם יש לו חס ושלום עין רעה, עין שמאל lo chein im yesh lo chas v'shalom ayin ra'ah, ayin smol, אז היו העין הוא מצד שמאל azai ha'ayin hu mi'tzad smol, ונעשה נגע v'naaseh nega. Uah, such a beautiful insight of the Bas Ayin. You would expect the Bas Ayin, the one who is known as the Bas Ayin, to have this insight about the letter עין ayin. What is the עין ayin? It's our eye. How do you look at the world? Do you see the good, do you see the positive? Do you see what you have in common? Do you see what's redeemable? Do you see what's admirable? Do you see what you can compliment? Or do you have the eye of Bilam? Oh, you do you see what's wrong, how bad, how negative, see the shortcomings and the failures and the failings of another? Do you see what's missing? Do you see how different you are? Do you see the disagreements and the division? It's our choice. Our same eye can choose what to see. Do you want to see the good, what you can compliment, what you can admire, what's redeemable, what's positive, what you have in common? Do you want to see what you can criticize, what's missing, what's negative? Called the missing tile syndrome. When you walk in a room, do you see all that's there? Do you see the one missing tile? Where is your eye drawn? Where is your eye drawn? There's a lot of psychology, a lot of data and research on it. Where is a person's eye drawn? People are made differently. In this room are people who walk into a room, they see the positive and the good and the hopeful and the upbeat. And other people walk into a room and all they see is what's missing, what's negative, what they do differently, what they're critical, what's bad. Who do you want to be? How do you want to be thought of? What's your legacy? Which eye do you want to interact and see the world with? Because the outcome will be, is the עין ayin, the eye, at the beginning of the world word, is the world filled with עונג oneg, pleasure and joy and positivity? Or is the עין ayin at the end of the word, נגע nega, all you see is the blemish, all you see is what's missing, all you see is what's wrong. This individual had to be quarantined because they don't know how to look at the world. You need to sit and be alone. Through gossiping and slandering, by speaking negatively about others, you made them feel isolated and alone. You made them feel apart. You need to know what that feels like. And in that time that you're isolated and alone, experiencing that loneliness yourself, what you need to focus on is how to recalibrate where to put the עין ayin. So the kohen comes and what does the kohen check? What does the kohen, כי הנה הנגע עמד בעיניו ki hinei ha'nega amad b'einav. If the נגע nega is עמד בעיניו amad b'einav, if the עין ayin is still in the same place, if this individual says to the kohen, it's about time you came here, where've you been all this time? And I can't believe they did this to me, and I can't believe anything that's wrong, and there's the other have you seen this place? The food is terrible and the pillow is terrible. The עין ayin is עמד בעיניו amad b'einav. The עין ayin is still a נגע nega. It's still at the end of the word. He's still seeing all the negative. But if the individual's עונג oneg, oh wow, thank God you're here. You're so wonderful, I'm so grateful. Look at all the good. Even though this is a hard time, but I see so much good. So the person has recalibrated and replaced, they put the עין ayin where it belongs. So the individual is טהור tahor. Now it's time to take them back. So the Bas Ayin has this magnificent insight that all of the צרעת tzaraas, all comes down to the contrast of the עונג oneg and נגע nega. Where does this person put their עין ayin? How do we look at, where do we see, how do we see the world? That's up to us. That's up to us. Do you see what's worth complimenting or do you see what's worth criticizing? Do you see the good or the bad? Do you see what you have in common or do you see the differences? The choice is ours. How do we want to see the world? One will lead to oneg pleasure, the other will lead to nega seeing the blemish in others which really is revealing the blemish in ourselves, and the choice is our own. Perek Yud Gimmel Pasuk Mem Hey. I want to get to Metzora as well. Page 616. We have all kinds of צרעת tzaraas. Tzaraas of the body, tzaraas of the head and the scalp, tzaraas of the clothing, tzaraas in the walls of a home. In these two parshios we go through all the forms of it's not leprosy, it's not a dermatological disease, it's a spiritual malady. And it can reveal itself on all these places and all these ways. So the Torah tells us Perek Yud Gimmel Pasuk Mem Hey. הצרוע אשר בו הנגע ha'tzarua asher bo ha'nega, the individual who struck with tzaraas, who has this nega, בגדיו יהיו פרומים וראשו יהיה פרוע begadav yihyu perumim v'rosho yihyeh parua, וכל ועל שפם יעטה v'chol v'al safam ya'ateh. Torah tells us his garments have to be torn, the hair has to be unshorn, he cloaks himself up to his lips, and what does he do? He calls out, טמא טמא יקרא tamei tamei yikra. He lets everyone know, I'm tamei, I'm impure, keep your distance. In other words, again, it's not a parallel at all because COVID was a physical illness and disease and this is a spiritual one. But I don't want you to remember, but if you go back and remember, if somebody took a COVID test and it was positive, we had all these, I don't want to remember because I'll break out in hives. But we had our medical task force which had its rules and protocols that if you were test positive, you need to let everyone know, anyone who might have been exposed to you. We have to send an email, you have to let them know, you have to notify. Again, we don't want to go back. It's five years later and remember, טמא טמא יקרא tamei tamei yikra. This individual has to notify everyone who was exposed to them. Stay away, keep your distance. Tamei, I'm tamei, you need to keep your distance. You need to keep your distance. Says the Tiferes Shmuel. Says Rav Shmuel Berenbaum. טמא טמא יקרא Tamei tamei yikra. צורך היא tzorech he, Rashi tells us, sorry. משמיע שהוא טמא ויפרושו ממנו mashmia she'hu tamei v'yifrashu mimenu. He lets the world know, I'm impure, keep your distance from me. צורך היא tzorech he, in the Gemara Maseches Sotah tells us, ברירא מיתה יפה brira mita yafa. We saw it in the Gemara in Sanhedrin several times, those who learn the daf. Even when we have to carry out a capital punishment, we do it with sensitivity and love. We always try to soften the blow. We try to even when we have to punish, we do it if we can in a sensitive and loving way. למדנו מכאן שלשמור על כבודו אפילו של נדון למוות, שלא יתבייש זה בשעת מיתת בית דין lamadnu mikan she'lishmor al k'vodo afilu shel nidon la'maves, shelo yitbayesh zeh b'shaas misas beis din. So מי שדיבר לשון הרע ונעשה מצורע mi she'diber lashon hara v'naaseh metzora, who צריך לשבת בדד חוץ למחנה tzarich lasheves badad chutz la'machaneh, this individual already has to be quarantined and isolated. ואפילו במצורע אין חבירו יכול לישב עמו v'afilu b'metzora ein chaveiro yachol leishev imo, and you can't even quarantine and isolate together. למה לא חש התורה על בזיונו lama lo chash haTorah al bizyono? Why aren't we worried about protecting his dignity, that here he or she has to announce, I've got צרעת tzaraas, טמא טמא tamei tamei, keep your distance, stay away, you don't want to get too close to me. Are we going to embarrass them? Are we going to shame them? Isn't the Torah all about protecting and preserving dignity, not shaming people? What's going on over here? What's going on over here? ויש לומר v'yesh lomar, יש שני מיני עבירות yesh shnei minei aveiros. יש עבירה שפוגע בידות yesh aveira she'pogeia b'yahadus. שעובר על איסורי תורה, כמחלל שבת ואוכל מאכלות אסורות ולובש שעטנז she'over al isurei Torah, k'mechalel Shabbos, ochel ma'achalos asuros, loveish shaatnez. There are external acts we do where externally we've done the act and we've violated Yiddishkeit. You didn't keep Shabbos, you ate non-kosher, you wore shaatnez. You are an עבריין avaryan, you did something wrong but you're you who did something wrong. However, there are other kinds of עבירות aveiros. כמי שמספר לשון הרע שלא רק שפוגע בידותו, אלא הוא פוגע גם בעצם אנושיותו k'mi she'mesaper lashon hara she'lo rak she'pogeia b'yahaduso, ela hu pogeia gam b'etzem enoshiyuso. You didn't just compromise your Yiddishkeit, you compromised your very self. You forfeited your humanity. את מי שמספר לשון הרע ונהפך לפושע חמורה כל כך, כיוון שהוא בא כולו משורש רע על הרע לאחרים to mi she'mesaper lashon hara v'nehepach l'posheia chamura kol kach, k'van she'hu ba kulo mi'shoresh ra al ha'ra l'acheirim. If you gossip and slander, if you mistreat others, you've compromised your very humanity. You've corrupted the very dignity, your very sense of self. You haven't just violated your rules of Yiddishkeit, you corrupted, you compromised your very identity. אם כן אינו פוגע רק בהלכות תורה, אלא גם בעצם אנושיותו כבן אדם im kein einu pogeia rak b'halchos Torah, ela gam b'etzem enoshiyuso k'ven adam, כבן אדם k'ven adam. ואדרבה v'ad'raba, כל יתרון האדם על הבהמה הוא בכח הדיבור kol yisron ha'adam al ha'beheima hu b'koach ha'dibur. So you forfeited your humanity. What made you more elevated, distinguished from an animal? As we shared, the power of speech, רוח ממללא ruach memalela. ויפח באפיו נשמת חיים vayipach b'apav nishmas chayim, the ability to speak elevated us, to build, to connect, to draw bridges. ומן אילא אין חייב לכבדו מצד נשיותו, שהרי במעשיו מראה שאין לו שום אנושיות u'me'meila ein chayav l'chabdo mi'tzad n'shiuso, she'harei b'maasav mar'eh she'ein lo shum enoshiyus. Through your actions, you reveal that you don't protect your own dignity. You don't care about your own humanity. You forfeited it. You corrupted it, you compromised it in the way that you acted, in the way you spoke. If you don't care about it, we don't have to care about it. So it's true, you violated Shabbos, we don't want to embarrass you. You violated eating non-kosher, we're going to protect your dignity, we don't want to embarrass you. But if you hurt other people in the power of speech, then you don't care about your own dignity, we don't have to care about it either. And therefore, announce your tamei so others know to keep a distance because if you don't care about your dignity, we don't have to care about your dignity. Tell everyone that you're tamei so they know to keep a distance. As I the Tiferes Shmuel. The Maggid Yosef also has an insight on this. Maggid Yosef says the following. Tamei tamei yikra. The Gemara tells us, מבקש שיצטרף עמו ויבקש עליו רחמים mevakesh she'yitztaref imo v'yevakesh alav rachamim. The Gemara gives two reasons. One is, he now tells people keep your distance. It's contagious. The tumah. The second reason the Gemara Moed Katan gives us which is, he lets everyone know I'm sick, daven for me. I need your tefillah, I need your davening. The Gemara learns from here in fact that if a person's going through a hard time, they should let others know and ask, please daven for me, please daven for me. Don't hold it in, don't keep it to yourself. Don't be proud. Let others know, please keep me in your tefillos. רובין מבקשים עליו רחמים Rabin mevakshim alav rachamim. וקשה לאור החיים v'kasha l'Or Hachaim, asks the Or Hachaim. How is the metzora different than other בַּעֲלֵי צָרָה וּמְצוּקָה, שֶׁדַּוְקָא אַחֵרִים צְרִיכִים לְבַקֵּשׁ עָלָיו רַחֲמִים ba'alei tzara u'metzuka she'davka acherim tzrichim l'vakesh alav rachamim. ובאר משום שצרעת באה על עוון לשון הרע ואין תפילתו של בעל לשון הרע נשמעת, לכן אחרים צריכים להתפלל עבורו u've'er mishum she'tzaraas ba'ah al avon lashon hara v'ein tefilaso shel ba'al lashon hara nishmaas, lachein acherim tzrichim l'hispalel avuro. ועדיין צורך עיון v'adayin tzorech iyun. שהרי על כל בעל צרה ומצוקה אחרים צריכים להתפלל she'harei al kol ba'al tzara u'metzuka acherim tzrichim l'hispalel. כפי מה שאמרו אין חבוש מתיר עצמו מבית האסורים k'fi ma she'amru ein chavish matir atzmo mibeis ha'asurim. Wonders the Maggid Yosef, ordinarily, if someone's sick, we put out an email, daven. We add their name to our Tehillim list, we add their name to our weekly bulletin, we announce, please daven for so-and-so. Yet here it seems with the metzora, he or she themselves have to ask others to daven. Why? Why ordinarily do we publicize, we the community announce the daven, and here it's the individual themselves who's supposed to ask others to daven? Wonders the Chafetz Chaim, what's the difference? So Chafetz Chaim says, because Hashem doesn't listen to the tefillah of the person who spoke lashon hara. So this person themselves needs to ask others for help. But it's not only the one who spoke lashon hara. We have a principle in Gemara in Bava Basra 15a: אין חבוש מתיר עצמו מבית האסורים ein chavish matir atzmo mibeis ha'asurim. It's hard for someone themselves in jail to free themselves. You need another to come help you. So everyone who's going through a hard time needs the help of others. So why do we differentiate? Ordinarily, the community announces and here this person has to let others know themselves. So listen to what the Maggid Yosef suggests. He says, לכך נראה שחז\"ל לא התכוונו לומר שמצורע שונה בזה שאחרים צריכים להתפלל עבורו l'chach nir'eh she'Chazal lo hiskavnu lomar she'metzora shoneh b'zeh she'acherim tzrichim l'hispalel avuro. אחרים צריכים להתפלל עבור כל צרה Acherim tzrichim l'hispalel עבור kol tzara. חז\"ל כיוונו שמיוחד מצורע עצמו Chazal kivnu she'meyuchad metzora atzmo. Why? Because צרעת היא צרה יחידה שהתורה עצמה מגלה שהיא באה על עוון לשון הרע tzaraas hi tzara yechida she'ha'Torah atzma megaleh she'hi ba'ah al avon lashon hara. This is the one malady that comes from speaking ill, gossip. If we would say, you know, Berel has tzaraas, everyone daven for him, we'd be essentially speaking lashon hara about him. So yes, somebody God forbid is going through a hard time, it's not their fault, not of their own doing. Somebody God forbid is facing and confronting an illness, they didn't do anything wrong. Of course, we take the responsibility to announce everybody daven fervently for that person. But when the whole malady comes because the person gossiped, we shouldn't compound their gossip by being the one to announce, daven for Berel, the אויסוואַרף oisvarf who has tzaraas because he spoke lashon hara. He should announce it. He should not have too much pride. He himself should announce it, because there's nothing wrong with needing and accepting help, nothing wrong with asking others to daven for you. He should ask for it. But the reason this is different than all other cases, says the Maggid Yosef, is we shouldn't compound or it shouldn't even look like we are speaking lashon hara by announcing he needs us to daven for him for the very thing he got because of lashon hara. Brilliant, fascinating insight. We have time for one last one. Can't believe we didn't even get to Metzora. So let's just start Metzora. Perek Yud Dalet Pasuk Gimmel. Beginning of Parshas Metzora. This is the law of the metzora on the day that he now becomes purified. His process of reentering the camp and reintegrating into society. ויצא הכהן אל מחוץ למחנה v'yatza ha'kohen el michutz la'machaneh. The kohen goes outside to see him. וראה הכהן והנה נרפא נגע הצרעת מן הצרוע v'ra'a ha'kohen v'hinei nirpa nega ha'tzaraas min ha'tzarua. The kohen leaves the camp to where he's being sequestered, to where he's being, he's being isolated, and the kohen checks whether the tzaraas has healed and whether he can come back. Says Rav Soloveitchik, ויצא הכהן v'yatza ha'kohen. When we explore the parsha, we find the peculiar phenomenon. The kohen here assumes the role of diagnostician and nurse. Only the kohen has the right to pronounce a sick person clean or unclean. This is a task that a kohen would normally not be expected to perform, given the lengths he has to go to to avoid impurity. Think about it for a moment. What category of people, which demographic is particularly warned, cautioned, has to remain heightened, vigilant to avoid ever becoming impure? Kohanim. Can't go to a cemetery, don't go to a hospital, don't be under the same roof as a dead body. Kohen has to be particularly hypervigilant about impurity. And yet, who's the one who goes out of the camp? to go check and see whether this מצורע metzora is still impure, the כהן kohen. If there's anyone you choose not to do it, it would be the כהנים kohanim. Why is it the כהן kohen? Why is this job assigned to the כהן kohen? Furthermore, there are many forms of impurity in the Torah. Anyone with the required knowledge can help with purification, yet צרעת tzaraat is assigned only to the כהן kohen. Let's analyze the situation of the מצורע metzora, says Rav Soloveitchik, and the treatment of צרעת tzaraat in biblical times. The phobia related to leprosy in olden times is similar to the phobia of modern malignancy. The greatest fear was the fear of discovery. One took sick, and the outward symptoms caused others to suspect that he had leprosy. Immediately, the sick man lost his human dignity. He became isolated from the community. People were afraid to associate with him, even greet him. He was often killed or at least driven out of town. From time to time, he was offered a meager supply of food, thrown to him like food thrown to a dog. He was treated harshly for the sin of having contracted the disease. What is the Jewish approach? The first thing Torah demands is, bring to the כהן kohen, bring the כהן kohen. The leper was thus instantly removed from the mob psychosis. The כהן kohen diagnosed and pronounced the טומאת צרעת tumat tzaraat. But the leper was not subsequently cut off from society. He was in communication with the כהן kohen as one of the heads of the community. In fact, the מצורע metzora could request being seen by the כהן גדול kohen gadol himself, a man who is not permitted to attend the funeral of his closest relatives. Yet, if summoned, the כהן גדול kohen gadol had to go to the מצורע metzora. כהן גדול Kohen gadol couldn't go to the funeral of his closest relative. And yet, if the מצורע metzora asked to see the כהן גדול kohen gadol, he went. Why? Says Rav Soloveitchik, what we're trying to communicate is, no one's lost. Yes, this individual made a mistake, and yes, they need to rehabilitate themselves by being isolated, by being חוץ למחנה chutz lamachaneh. But by sending the most dignified, the highest profile leader of the Jewish people, what we're messaging is, this individual is not cut off. They're not beyond hope. They're not beyond repair. They're not beyond repair. Torah legislated to prevent the loss of human dignity. Kohen went with the leper outside the camp to demonstrate he was his friend. The leper was isolated from everyone except the leader of the camp, who must do everything possible to heal him and bring him back to society. The Kohen assures him, \"You're needed. You'll get well. You'll return.\" The Kohen acts for the need of the people. The message of פרשת מצורע Parshas Metzora is that even someone who holds the exalted office of כהונה kehuna must not abandon his fellow Jew. He must have his compassion for everyone, even someone as dangerously ill as the leper. Not only the Kohen, but the prophet as well was charged with the role of being a friend. Someone might say, \"Rabbi, why do you go to jail?\" The people, the person who's in jail, look at their mistake, look at their crime, look at what they did. It's beneath you, Rabbi. Sends the wrong message, Rabbi. Says Rav Soloveitchik, no, it sends the right message. You need to be in jail. You need to pay a price. You did the crime, you got to do your time. You need to rehabilitate and be better. But you're not lost, you're not hopeless, you're not beyond repair. The rabbi himself, the Kohen himself, the prophet himself, goes to visit, goes to spend time, goes to see. A person who's in treatment, a person who's in rehab. Why is the rabbi going? Rehab, that treatment, that's where they go. That's where they, yes, 100%. A person needs to go where they can improve themselves, where they can come back. That's where they go. וציוה הכהן Vetzivah hakohen, continues the Rav, we become specialists in criticism, in searching out the blemishes of others. However, we've overlooked one significant point. The priest who declares a person unclean must go outside the camp to the afflicted individual in order to purify him. It's incumbent upon us to purify those who are outside the camp who dwell in the great camp of ignorance. We have to go to help the people who dwell in the great camp of ignorance. We go wherever they are. That's our responsibility in order to lift them. The טולנער רבי Tolner Rebbe in שביבי אש Shvivei Aish has a very similar idea. We'll end with this. Torah says, אל אהרן הכהן ואל אחד מבניו El Aharon hakohen v'el echad mibonav. The Torah tells us the laws of צרעת tzaraat, this individual is brought to Aaron or one of his sons. Torah could have simply said, bring him to a כהן kohen. Why does it delineate specifically to Aaron or one of his sons? Because it's emphasizing the כהנים kohanim are the ones who must descend from their lofty heights of sanctity and work with the מצורע metzora, who's sunken and fallen to the lowest depths of impurity. And he has to go outside the city, מחוץ למחנה michutz lamachaneh. Torah not only requires the Kohen to leave the sacred, serene environs of the מקדש Mikdash, but also requires that he do so joyfully. The פסוק pasuk says, וראה הכהן והנה נרפא נגע הצרעת מן הצרוע v'ra'ah hakohen v'hinei nirpa nega hatzaraat min hatzarua. והנה V'hinei. The פסיקתא זוטרתא Psikta Zutrata, the מדרש Midrash tells us the word והנה v'hinei connotes שמחה simcha. הנה Hinei is a word we use to connote שמחה simcha. The Kohen is to feel such a level of closeness to the מצורע metzora, he experiences joy over the fact that the person's צרעת tzaraat has been cured. Kohen is not just doing a job. It's not just a profession. It's not just a career. It's not just a paycheck. If you're a chaplain in the prison, if you're working in rehab, if you're interacting with everyone, no matter where they are or how they fall or what they've done wrong, והנה v'hinei. The רב Rav has to come from love. The leader has to come without judgment. And I meet people all the time and I always say, there's almost nothing, I think, I haven't heard or dealt with. And my job is not to judge. So I often introduce, don't be ashamed, don't be embarrassed, don't hesitate. I'm not here to judge. I'm here to help. I'm here to help and support you come back or repair or improve or rehabilitate, whatever needs the work. It's my job because that's modeled after the כהן kohen and the נביא navi, whose job it is, והנה v'hinei, to even feel the שמחה simcha of helping the מצורע metzora. The willingness to go out of our comfort zone, מחוץ למחנה michutz lamachaneh, and to do it, even the כהן גדול kohen gadol, even if it means lowering or lessening or becoming our exposed ourselves, because that's the responsibility and that is the message to the rest of the camp. We didn't get too far in פרשת מצורע Parshas Metzora, but we got a good start. Have a good day, a good week. Please remain to say all of ספר תהילים Sefer Tehillim. We have booklets. If everyone takes a booklet, we can finish all of ספר תהילים Sefer Tehillim quickly. We should be זוכה zocheh to the return of the hostages and the success of all of our soldiers, בשורות טובות besoros tovos, ישועות yeshuos, ונחמות v'nechamos.
