Shalom Friends;
This week, our Parshat HaShavua, Tazria/Metzora is being sponsored by Dr. Edo and Atara Lavi and family of Baltimore Lilui Nishmas for the Yahrtzeit of Atara’s Father Eliezer Chaim ben Shlomo Zalman and dedicated for the safety of the Chayalim and the liberation of all remaining hostages as well as for the good health and security of kol Am Yisrael. To the Lavi family, many thanks for your sponsorship and for your continued kindnesses.
You can celebrate a Simcha — a birth, a Bar/Bat Mitzvah, a Chassuna or other Simcha event in your life, or commemorate a Yahrtzeit of a loved one, or for whatever other reason by sponsoring a Parshat HaShevua.
Please forward to your relatives and friends and encourage them to subscribe, and hopefully to sponsor a Parshat HaShevua. And please be in contact with me with any questions, or for further details.
Best Regards,
Moshe Burt
olehchadash@yahoo.com
skype: mark.burt3
Subscribe to the Israel and the Sin of Expulsion blog, to ask questions or to sponsor a Parsha Vort at: olehchadash@yahoo.com
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Rabbi Shmuel Goldin writes in his sefer “Unlocking the Torah Text”, Sefer Vayikra as a summary and context on Parshat Tazria (page 81) :
After a… section reviewing the laws of tumat yoledet (impurity resulting from childbirth), Parshat Tazria quickly turns its attention to the primary topic…: the diagnosis and treatment of tumah brought about by the plague of tzara’at, biblical leprosy.
The Torah reviews, in great depth, a wide variety of physical ailments, conveying critical information to the Kohanim who will be responsible for the identification and management of afflictions falling into the category of tzara’at. Included in this review are afflictions affecting persons, garments, and dwellings.
Our Parshat Tazria states:
“When a man has in the skin of his flesh a rising, a scab or a bright spot, and it is in the skin of his flesh like a nega (“plague”) of tzara’at; then he will be brought to Aaron the [Kohen Godol], or to one of his sons the [Kohanim].” (Sefer Vayikra, Perek 13, posuk 2 as rendered to English by Aharon Yaakov Greenberg in his sefer,
“Torah Gems,” Volume 2, page 283)
“Torah Gems” continues with commentary (ibid) :
…The law of Tzara’at, which according to our sages (“Torah Gems” citing Arachin 15), afflicts a person who is guilty of lashon ha-ra — slander. The reason for this juxtaposition is because people are more concerned about not eating non-kosher food than they are about “eating up” a person through slander. This we learn from the juxtaposition that “eating up” a person is no less a sin than eating a worm. (“Torah Gems” citing R’ Yisrael Salanter)
Rabbi Goldin continues (“Unlocking the Torah Text,” Sefer Vayikra, Parshat Tazria, page 81) :
What exactly is Tzara’at…? Is this affliction a natural, physical illness or a supernatural phenomenon? Given the myriad diseases that affect humankind, why does the Torah devote so much text to a description of this specific malady, its diagnosis and treatment?
The Talmud lists, in the name of Rabbi Yonatan, seven sins that cause the affliction of tzara’at: evil or damaging speech, murder, perjury, sexual immorality, arrogance, robbery and miserliness. (Rabbi Goldin citing Talmud Bavli Arachin 16a)
In a similar… fashion the Midrash cites six phenomena, drawn from the book of Mishlei (Rabbi Goldin citing Mishlei 6:16-19), that trigger the illness; haughty eyes, a lying tongue, hands that spill innocent blood, a heart that ponders thoughts of violence, feet always ready to run for an evil purpose, false testimony (that results in the spreading of lies and the sowing of discord between brothers. (Rabbi Goldin citing Midrash Rabbah on Sefer Vayikra, Perek 16, posuk 1)
The Rabbis find support for the link between… sins of speech and the affliction of tzara’at in a series of clues including:
1/ The term Metzora itself can be broken down and linguistically connected to the expression “motzi shem ra” (slander). (Rabbi Goldin citing Talmud Bavli, Arachin 15b: Rabbeinu Bachya, Introduction to Parshat Metzora; Da’at Zekeinim MiBa’alei HaTosafot, Rabbeinu Bachya and numerous other commentaries on Sefer Vayikra, Perek 14, posuk 1)
2/ Moshe is temporarily stricken with Tzara’at at the Burning Bush when he casts aspersions on the B’nei Yisrael by doubting their willingness to respond to Hashem’s call for the Yetziyot Mitzrayim [the liberation of the B’nei Yisrael from Egypt]. (Rabbi Goldin citing Sefer Shemot, Perek 4, posuk 6: Rashi, ibid)
3/ Miriam is punished with Tzara’at when she maligns her brother, Moshe. (Rabbi Goldin citing Sefer Bamidbar, Perek 12, posuk 9)
4/ The practical response to Tzara’at (seclusion from the community) results in a punishment that fits the crime. The Metzora must distance himself through isolation from society because his words created distance between husband and wife, between man and a friend. (Rabbi Goldin citing Talmud Bavli, Arachin 16b)
A much deeper philosophical current… courses through the Rabbinic assertion of a connection between the sins of speech and affliction of tzara’at. To the minds of the Rabbis, few crimes are as damaging to both victim and perpetrator as the crimes of slander and damaging speech.
A brilliant insight… is offered by Rabbi Yitzchak Arama… While man’s intellect sets him apart from the beast, this scholar notes, his intellect is only fully revealed and actualized through verbal communication. Speech is the G-d-given tool through which an individual’s heart and mind are reflected to the outside world.
Because speech is so reflective of man’s unique character, the obligations associated with verbal communication carry great significance. An individual who misuses his power of speech degrades himself through the very skill meant to mirror his greatness. So foundational is this transgression, that the perpetrator can no longer lay claim to the majestic title of “a speaking spirit.” Improper speech, says Arama, can be compared to “using royal garments to clean a trash heap.” (Rabbi Goldin citing Akeidat Yitzchak, Sefer Vayikra, Sha’ar 62)
Much of literature concerning these transgressions focuses on the obvious victim, the target of the verbal attack. The damage potentially caused to others by an individual’s unthinking and deliberately cruel speech cannot be overstated. Arama, however, together with other scholars, directs our attention towards another victim of these grievous transgressions: the perpetrator himself….
Far from the “speaking spirit” that Hashem created him to be, he reveals himself as a meanspirited creature, oblivious to — or even relishing — the pain his words cause to others.
Hashem, therefore specifically punishes sins committed through speech with the plague of Tzara’at, an affliction that mirrors what the perpetrator has done to himself.
Rabbi Zelig Pliskin provides comments on Tzara’at and citings, in his Sefer, “Growth Through Torah” on Parshat Tazria (pages 253 – 255) :
The Rabbi of Alexander commented on this posuk [Sefer Vayikra, Perek 13, posuk 2] ; The Sages state that Tzara’at is an afflliction that comes because a person spoke loshon hora against others. When people say negative things about others, they frequently rationalize that it is proper for them to say what they are saying. One common excuse is they are telling the truth. The other person has done so much wrong that it is important to publicize what a bad person he is. They claim that they would never do this without having elevated intentions and that they were actually performing a mitzvah. Although their claims may sound good at first, they cause much hatred, quarrels and pain.
Suffering is atonement and atonement is joy. Tzara’at is a very painful affliction, what is the joy of having it? The answer is that all suffering serves as an atonement for one’s wrongdoing. When someone atones for his transgressions, it is a great joy. (Rabbi Pliskin citing Rabbi Pinchos Menachem of Piltz; cited in Otzer Chayim)
By internalizing this attitude, one will find it much easier to cope with the situations and events in life that cause suffering.
Parshat Tazria deals with the appearance of the various types and degrees of tzara’at on the skin of visible parts of one’s body, as well as the appearance of tzara’at on one’s garments and the Kohen’s review of the affliction, the Kohen’s diagnosis as to whether or not the person, garment, etc. is afflicted, while Parshat Metzora deals with the actions the Kohen mandates regarding one’ separation from the kehal or the degree of affliction and resultant status of the garment, as well as the meeting between the Kohen and the here-to-fore Metzora, once he has followed the Kohen’s instructions, the ceremony of the two clean birds, cedarwood, crimson thread and hyssop; and the Kohen’s judging whether the person is now pure, followed by the korbonot the person brings to the Mishkan.
Parshat Metzora seems titled for the identification of one afflicted with tzara’at: Metzora. R’ Shimshon Rafael Hirsch, z’l provides commentary in the new Hirsch Chumash (published by Feldheim in 2005 and translated to English by Daniel Haberman) defines Metzora and explains (Sefer Vayikra, Parsha Tazria, pages 420-422) :
Metzora, … Motziya rah [transliteration of the 2 words which form Metzora], a slander.
[The appearances of Tzara’at are defined as] Negi’yim — spots, Tzara’at
…Every spot of tzara’at that strikes a member of the Jewish nation is to remind him of the experience of Miriam. This will lead him to careful observance of relevant halachot. Every spot of tzara’at, is to be regarded as punishment for social wrongdoing; and the confinement outside the camp — the national area around the Sanctuary of the Torah — has no other purpose or reason than…. to instill in man the awareness of his unworthiness.
Why just for the Metzora is it ordained, ‘…He shall dwell apart, outside the camp shall his dwelling be’ (Sefer Vayikra, Perek 13, posuk 46)? He induced a rift between a man and his wife, between a man and his neighbor; therefore he too, is to be separated from everyone and remain alone outside the camp.
In a wider sense, seven social sins are cited (Arachin 16a) as causes of negi’yim [spots]…. “slander, the shedding of blood, perjury, sexual immorality, arrogance, robbery and stinginess.”
Rabbi Pliskin, also provides commentary discussing Parshat Metzora in his his Sefer, “Growth Through Torah” (pages 261 – 263) :
Arrogance implies a lack of awareness of the Almighty. Tzara’at comes for speaking negatively against others and for arrogance. Both are aspects of desecrating the Almighty.
When someone speaks against another person, he usually does so in private and wants to make certain that he is not overheard by other people. This is a lack of awareness that the Almighty overhears all that he says. Similarly, when a person is arrogant, it [also] implies a lack of awareness of the Almighty. When one is truly aware of the infinite greatness and power of the Almighty, it is impossible to be arrogant.
The message here is that we should be very careful with what we say about others because the Almighty hears us. Similarly, we should be aware of how small and powerless we all are in comparison to the Creator and this will prevent one from becoming arrogant. One needs to compare oneself to the Almighty and the arrogance will disappear.
We lack our Beit HaMikdash, Kohen Godol and Kohanim in service, and our korbonot for millennia, and thus there is no affliction of Tzara’at. Rabbi Goldin writes (ibid, page 107-109) :
Are we to view the misfortunes that confront us, from illness to accident, as Heaven-sent retribution for our sins? Does Hashem punish us today, as He did in biblical times, through the direct visitation of calamity?
On the one hand, the Torah repeatedly speaks of the calamities destined to befall the Jews’ nation as a result of their transgressions… On the other hand, the relationship between affliction and sin in our experience is deeply elusive.
The fate of the cities of Sodom and Amora is firmly rooted in the realm of din, justice. The Akeida, on the other hand, takes place in the realm of nissayon, trial.
Through prophetic vision, Avraham was able to distinguish between the two realms of din and nissayon and react to each appropriately. We, however, are unable to make that distinction. We have no way of knowing, nor are we meant to know, whether a particular life challenge is a punishment or a trial, or a combination thereof. We, therefore act on both levels at once. In times of crisis, we struggle, pray, plead and argue for justice. We allow difficult experience to catalyze our personal repentance and spiritual growth. When all of our prayers are exhausted, we turn to Hashem and accept His unfathomable will.
So it may seem appropriate to ask, what is the case when one man’s arrogant and mean-spirited speech not only affects a single victim or a few victims, but affects the security and sovereignty of an entire populous? By this question, this author refers to the apparent arrogance and mean-spiritedness of generals and high ranking commanders who, owing to their agendas and their misconception of Hamas’ intentions, threatened and intimidated their subordinates with possible court martial proceedings regarding the front line warnings of the impending massive terroristic, barbarous invasion of Israel of 7 October, Simchat Torah.
The generals, including the now former Chief of Staff, the former Head of Military Intelligence and the Chief of ISA, aka Shin Bet, sit, or sat comfortably and safe in front of their computers in Tel Aviv, in HaKirya, while their field commanders reportedly disregarded the dire warnings of Hamas preparations for invasion issued by the women observers at the border with Gaza intimidating them with threats of court martial proceedings. At the outset of the War of Simchat Torah, the Shin Bet Chief reportedly withheld news of the invasion from the Prime Minister for crucial hours. And during conduct of the war, the now former Chief of Staff reportedly hid war information from Security Cabinet.
Not withstanding the previous horrendous “ceasefires” and drips and drabs of hostages in exchange for thousands of bloody-handed terrorists, may it be that our Chayalim, regardless of the machinations of malfeasance and nonfeasance by their previous high command to date, emerge totally victorious — eradicating from the face of the earth Hamas, their terrorist buddies and the so-called “innocent civilians” of Gaza who joined with Hamas in their murderous deeds, that the Chayalim return home whole — physically, mentally and spiritually and that the Chayalim Liberate and bring home all remaining hostages. May we see a Final and Decisive victory by our Chayalim, mandated by a government secure in it’s foremost service of and emunah in HaKadosh Borchu, B’Ezrat Hashem! And may we see the restoration of true unity within Am Yisrael.
May we, the B’nei Yisrael be zocha that our brethren — the refugee families from Gush Katif be permanently re-settled in Gush Katif, once the IDF, by the Yad Hashem, destructs and eradicates the wild beasts of Hamas, Islamic Jihad, Hezbollah, all other terror entities, and if necessary Iran, and that our brethren be made totally whole — be totally restituted for all that was stolen from them, that the thrice expelled families of Amona be restored to their rebuilt homes and the oft-destroyed Yeshiva buildings in Homesh be rebuilt, as well as the buildings of Yishuv Elchanan, all at total government expense. May our Chayalim return from battle unharmed — physically, mentally and spiritually and may all of the remaining hostages brutally taken by the wild beasts of Hamas be liberated and brought home to their families. Baruch Hashem that our dear brother Jonathan Pollard is now in his fifth year at home in Eretz Yisrael and continues in a new chapter in his life. May Esther Yocheved bat Yechiel Avraham have an aliyah in Shemayim and may her spirit and memory continue to lift Jonathan to at least 120 years. May the MIAs be liberated alive and returned to us in ways befitting Al Kiddush Hashem — as with the return in April, 2019, via Russia, of the remains of Zachariah Baumel, as should the remains of the two chayalim from the Gaza War of ten years ago. May we have the courage and strength to stand up and physically prevent the possibility of Chas V’Challila any future eviction of Jews from their homes and prevent Chas V’Challila the handing of Jewish land over to anyone, let alone to enemies sworn to Israel’s and Judaism’s destruction and eradication. May we see, in 5785, the REAL Jews from the Ukraine and Russia as well as the US and Canada, the real Jews via matrilineal descent, make Aliyah enmass — via thorough review by Misrad HaPanim. And may we soon and finally see the total end to the Communist Chinese Wuhan Lab corona virus pandemic and all like viruses and variants. May we fulfill Hashem’s blueprint of B’nei Yisrael as a Unique people — an Am Segula, not to be reckoned with as with “the nations” and may we be zocha to see the Moshiach, the Ge’ula Shlaima, as Dov Shurin sings; “Ki Karov Yom Hashem Al’Kol HaGoyim”, the Ultimate Redemption, bimhayrah b’yamainu — speedily, in our time”, — Achshav, Chik Chuk, Miyad, Etmol!!!
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Moshe Burt, an Oleh, is a commentator on news and events in Israel and Founder and Director of The Sefer Torah Recycling Network. He lives in Ramat Beit Shemesh.
Moshe is available for editing of English language documents, articles, manuscripts and more. Please be in contact with him at olehchadash@yahoo.com for your English language needs.
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