Shabbat Parshat Metzora - 5763
Physical and Spiritual “Physiology”

Aside from the war with Iraq, another item that is getting a lot of headlines now is the “mysterious” disease SARS (Severe Acute Respiratory Syndrome). “Mysterious” though it may be, it will almost surely be found to have a physical cause (and scientists are already identifying its cause as a recently appearing relative of the coronavirus) although they haven’t as yet found a cure. Unlike Tzaraat of the Torah, which resembles leprosy in some respects, but that Chazal identify as a disease with a non-physical etiology and a non-physical cure. The major cause of this malady is the moral failure of the speech system known as “leshon ha-ra,” evil speech, not treatable by speech therapy. The diagnostician is a “kohen,” a priest, and not a medical doctor, and the cure will not be found in any medical text, but rather in the human conscience and the soul.

On the other hand, Sefer VaYikra is replete with spiritual consequences of physical actions. For example, if one strikes and injures another, not only has he sinned against the victim, he has also sinned against G-d and against himself. Aside from heavy monetary payments, he must undergo the spiritual process of “Teshuvah,” Repentance if he wants to return to the good graces of G-d. That process includes acknowledgement of the sin, regret for one’s past actions and sincere commitment never to repeat the sin. He must request forgiveness from the victim and from G-d, and pray for atonement. Many of the sacrifices described in the Book of VaYikra are part of the “Teshuvah” and Atonement processes.

Like Tzaraat, but infinitely more pleasant, another item that was physical but that could not be explained on any physical basis was the “Man,” the miraculous bread from Heaven, that was “shomer Shabbat,” Sabbath-observant. It did not fall on the Shabbat but, in order to help the Jewish People prepare for the special day, it fell in double measure on Erev Shabbat.

“Brit Milah,” the Covenant of Circumcision, is another example of a physical act with a profound spiritual result. The removal of the “orlah,” the foreskin, is performed on the eighth day of life of a male child born to Jewish parents. “Brit Milah” transforms this baby from being like any other baby into a member of the Holy Nation. And when this boy finds his “zivug,” his soulmate, and the couple becomes “one flesh,” a unique spiritual union is formed.

The month of Nissan, in which occurs the great holiday of Pesach, was designated by the Torah as the “first of the months” (Shemot 12:2). Almost all of the succeeding months also contain holidays, or some ritual act of service to HaShem. Except one, the eighth month, Cheshvan, that on the surface is bereft of any mitzvot, and therefore is called by Chazal “Mar-Cheshvan,” where “Mar” means bitter.

Cheshvan may also share this quality of eighth-ness. It is quite analogous, in fact, with Shemini Atzeret, on which all the “korbanot,” the sacrifices that are offered in behalf of the nations of the world during the preceding days of Sukkot, disappear except for one. That one reflects the unique relationship between HaShem and the People of Israel, over and above that with all the other nations.

On one level, Cheshvan looks like any other month, except that it is totally lacking in mitzvot. It may be that this absence of mitzvot corresponds with HaKadosh Baruch Hu, Who is the ayin of “me-ayin yavo ezri,” (Tehilim 121:1) “from the One Who is entirely absent of corporeality comes my salvation.” And the relationship that exists between Israel and G-d in this unique month is “love that is not dependent on any thing,” of which Pirkei Avot says in Avot 5:19, that it lasts forever. And “Mar” is transformed from bitter to “Ram,” majestic.

Rabbi Pinchas Frankel

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