APRIL 16, 1999 VOL 2, ISSUE 29 30 NISSAN 5759

 

 

Chabad of Northern Beverly Hills, 409 Foothill Road . Beverly Hills, CA 90210

Rabbi Yosef Shusterman 310/271-9063

PARSHAT TAZRIA-METZORA

The titles given to Torah portions do more than distinguish one from another; they reflect the theme and overall content of each. What possible connection is there then between the title of Tazria ("Conceive") and the contents of this portion, which deal mainly with the leprous-like affliction of tzora'as - unknown nowadays - that resulted from evil gossip, Lashon HaRah. Not only does the title Tazria seem to have no connection with tzora'as, they are seemingly antithetical: Tazria, "Conceive," refers to birth and new life, as the verse states: "When a woman conceives and gives birth...," while tzora'as indicates the very opposite, as our Sages state: "One afflicted with tzora'as is considered as if dead."

The concept of Reward and Punishment is one of the foundations of Jewish faith. The Rambam states it thusly: "The eleventh fundament is that G-d rewards those who obey the Torah's commandments and punishes those who transgress them...." Since the Torah is replete with verses that indicate that G-d is compassionate and merciful, it follows that His punishments are not for the sake of revenge - Heaven forbid - but are for the sinners benefit. However, it is not patently obvious that most of the Torah's punishments benefit the individual during his lifetime. This was not the case regarding tzora'as; it was clearly revealed that this benefited the person: The Rambam writes: "This alteration [of tzora'as] that affects clothing and dwellings.... was not a natural phenomenon. Rather, it was a sign and a wonder that affected the Jewish people in order to keep them from speaking Lashon HaRah. For he who speaks Lashon HaRah will have the beams of his house altered [by tzora'as]. "If he repents, then the house becomes undefiled... If he does not... ultimately the person himself will become afflicted with tzora'as, and will have to be separated from others until he ceases occupying himself with evil speech, scoffing and Lashon HaRah."

Thus, G-d reordered nature to keep individuals from engaging in Lashon HaRah. Tzora'as would first afflict a person's home, then his clothing, and finally his person, in order to tell the sinner, gently at first and then more severely, to stop indulging in Lashon HaRah. Even the punishment of the person himself, which required that he "sit alone; outside the camp shall be his dwelling," was for the purpose of seeing to it that he "cease occupying himself in evil speech, scoffing and Lashon HaRah." The reason why this portion is titled Tazria will be understood accordingly: Tazria, "Conceive," is the beginning of life. The tzora'as itself, as well as the person's dwelling alone, are not so much meant as a punishment, but as a means of rectification and healing, enabling one to begin a new lifestyle free of Lashon HaRah. All aspects of Torah serve as a lesson. Tzora'as, then, was clearly for the benefit of the individual. The same is true of all punishments in the Torah; they are all for the rectification of the sinner, that he return to the proper path in life.

And why is this lesson specifically gleaned from tzora'as? Because the suffering of tzora'as - being considered as if dead and compelled to exist in absolute solitude - is one of the most severe in the Torah. If in this instance we can clearly see the benefit - being reborn anew, Tazria - then surely this is so with other punishments: they are all part of a sinner's spiritual rehabilitation, thus helping make a new beginning possible. (From: Wellsprings, Based on Likkutei Sichos, Vol. XXII, pp. 70-73)

"A man to whom shall occur on the skin of his flesh a skin-lesion"(13:2) "Shall occur" implies happenstance, something out of character; "on the  skin of his flesh" likewise indicates that the blemish is superficial, affecting only the most external `layer' of the person. Even in describing a seemingly defective individual, the Torah attests to the inherent goodness of man. Any perceptible `blemish' which he may display is merely a matter of externalities, only a superficial, `skin-deep' facet of his character.    - The Rebbe

Two market women had gotten into a dispute and were having it noisily

 

 

 

 

out in the study of Rabbi Boruch Mordechai of Babroisk. The Rabbi finally deciphered enough of their arguments to hand down a ruling. The losing party now attacked the Rabbi with a mouthful of vulgar curses. The Rebbetzin, drawn by the commotion, asked her husband why he didn't throw the vile woman from the house. "She doesn't mean it," said the rabbi. The woman's reaction was to let loose a fresh torrent of abuse which made the first round seem mild indeed. "Tell me," Reb Boruch Mordechai asked the woman, "would you wish to have children like myself?" The woman gazed heavenward: "If only..." "You see," said Reb Boruch Mordechai to his wife, "she doesn't mean it..." (From: Once Upon a Chassid by Yanki Tauber)

LAWS OF LASHON HARA

People who speak loshon hora tend to rationalize their sinful behavior with the contention that the listener wanted to hear the gossip and that he obviously enjoyed it. Moreover, the two remained good friends after their discussion. Could one really be guilty of causing his listener harm when he obviously had such a good time? The fallacy of such thinking can be explained with the following parable:

A swindler came to a certain town and disguised himself as a respected leader of the community. When a visitor arrived in the town, the swindler welcomed him like an old friend and invited him to a local inn where the two could enjoy each other's company. At the inn, the swindler said, "It's been so many years since the last time we saw one another. My joy is indescribable. This calls for a celebration! Please, go to the counter and tell the manager to serve us the very best of everything he has to offer! Of course, I'll pay the bill.

The two wined and dined until they had both eaten more than their fill. At that point, the swindler slipped out the door, leaving his "guest" with the enormous bill to pay. The poor fellow explained to the manager what had transpired, but to no avail. "All I know,' said the manager, "is that you came to the counter and ordered all that food and drink. Whatever happened between you and that other fellow is of no concern to me. Pay up! One who listens to loshon hora is like the visitor in our parable. The listener is happy and feels no enmity toward the speaker, who seems to be entertaining him free of charge. The listener sees the speaker as his dear confidant, who tells him private information that he might not divulge to others. But all this is only on this world, while "the shop is open, and the Merchant extends credit" (Avos 3:20). In the next world, however, where "the ledger is open ... and the collectors make their rounds,' one will have to stand judgment for having listened to and accepted forbidden talk. Every word that he listened to will be recorded there, and he will have to pay a very heavy price. (From: Sefer Shemiras HaLashon by the Chafetz Chaim)

INSIGHTS TO REDEMPTION

This week's parshiyot deal with the laws of tzora'at (conventionally translated as "leprosy"): the diagnosis of the symptoms of this disease which incurs a state of ritual impurity; how to deal with those afflicted by it; and the procedures of purification following its cure. The Talmud states that Moshiach is called "chivara" the leper. This is rather astonishing and seems to contradict his Biblical description of "My servant shall be wise, exalted and lofty, and shall be very high" (Isaiah 52:13). From this verse we derive that he will be the wisest of men; an extraordinary prophet, second only to Moses, and in many respects more exalted than Moses; greater than the patriarchs, and of a stature exceeding that of all kings before him.

Thus we must conclude that there is a deeper meaning to his being called chivara. First of all, tzora'at is a disease of the skin. It is not an (cont. in back)

internal ailment, nor is the body per se affected. It is an external malady, indicated by a change of color in the skin. Now, in the course of our lengthy galut (exile), the Jewish people have been involved with Torah-study and mitzvot. Every effort has been made to have good overpower evil, and to bring light into the darkness of the galut. Thus we have already succeeded in healing the "internal malady" of the galut.

At present, with the conclusion of the galut, there remains but a minor and strictly external disease- "on the skin of his body." It is up to the generation which merits the very end of the galut and the beginning of the redemption to bring about the correction and healing of this final stage. Moshiach, the redeemer, suffers the agonies and pains of these last days of the galut, i.e., the disease of tzora'at. For Moshiach waits anxiously and impatiently to redeem his generation the moment it completes the cure for the minor affliction that remains. As long as he is unable to do so, and the galut continues, Moshiach personally suffers the pangs of this tzora'at, the agony of the last days of the galut.

In this context, the second parshah begins: "This is the teaching concerning the one afflicted with tzora'at on the day of his

purification..." (Metzora 14:2) This refers to the day of the redemption: For as long as the galut persists, Moshiach is called chivara (afflicted with tzora'at). He himself is essentially pure and perfect, and his affliction merely reflects the condition of galut. The very moment of the redemption, when Moshiach will be revealed and his real being and righteousness will become manifest to all, that is "the day of his purification." The redemption will demonstrate how in Moshiach is fulfilled the verse "the leprous mark has healed in the one afflicted by it." (From: Insights to Geula, Chabad in Cyberspace)

At a Farbrengen during the days of Sefira (at some time in the years 5651-5653, 1891-1893) someone said to my father, "The Alter Rebbe's Chassidim were always keeping count." My father took a great liking to the saying, and he commented: "That idea characterizes man's Avoda.  The hours must be `counted hours,' then the days will be 'counted days.' When a day passes one should know what he has accomplished and what remains yet to be done... In general, one should always see to it that tomorrow should be much better than today." (From Rebbe's Hayom Yom Iyar 1)

Let loving-kindness and truth (catagories covering most of the Torah) not forsakes you; bind them about your neck, write them on the tablet of your heart. -King Solomon Mishley