Parashat Tazri'a-M'tzora
Kohen - First Aliya - 13+12+6=31 p'sukim - 12:1-13:23 MITZVA WATCH First comes AL HAMILA, the bracha for the act of removing the foreskin - something which takes a second or two of the Mohel's time. Mitzva to do. Cut. Done. Immediately after the Mohel says that first bracha, the father of the baby says the second bracha - to enter him into the covenant of Avraham. This bracha, also a Birkat HaMitzva, is not transferred to the Mohel, as was the first bracha, and does not refer to an aspect of the BRIT that is completed in a very brief period of time. Rather, it expresses the lifelong commitment of the parents of the child to raise him as a Jew in every sense of the word. We can even say that the Torah, Chupa, and Maasim Tovim that we wish upon the baby is actually part of the mitzva of BRIT MILA. To say it in other words, the mitzva of MILA might be presented in Tazria, but the mitzva of BRIT MILA is best taken from Lech Lecha. Furthermore, because we have already been commanded on MILA back in Lech Lecha, the Gemara teaches us some "new" aspects of the mitzva from the "repetition" of the mitzva here. E.g. that an 8th day Mila can be performed on Shabbat. (And that this applies only to a birth through the birth-canal, as opposed to a C-section delivery whose Mila is not done on Shabbat.) That Mila cannot be done at night. TAHARA & TUM'A Another aspect of the procedures for the new mother is geared to help her recoup her physical, psychological and emotional identity and well-being. A person with an affliction that MIGHT be Tzora'at (in one of its many forms) is to be examined by a kohen (expert in the laws and identification of N'GA'IM, with a degree, perhaps, in dermatology as well). Under certain circumstances, the kohen might declare the afflicted individual a METZORA rendering him immediately ritually unclean. Or, a kohen might order a one week quarantine with an additional examination to determine the status of the individual, to take place on the seventh day of said quarantine. That second inspection can result in the person being declared "clean", or "Tamei", or an additional week of quarantine can be ordered. A kohen must examine a case of suspected Tzora'at. He looks for changes in coloration of skin and hair, raised or sunken appearance of the blemished area, increase, decrease or no change in size, and other signs. Sometimes he declares immediate Tzora'at. Sometimes "ritual purity" is declared immediately, in which case a trip to the pharmacy for a salve might be the best thing. And sometimes a quarantine period is declared. The laws of Nega'im are unbelievably difficult and complex. In addition to everything else, the kohen had to know the psychology of the cases and be sensitive to the personal situations of the afflicted. A look at some of the Mishnayot in TAHAROT, even without going in depth, can give one an appreciation of what is involved in this topic. Once again, learning comes to the rescue and allows us to get "involved" in mitzvot even when they aren't active. The Torah presents further details on what the kohen looks for when inspecting boils and similar afflictions on the skin. The elborate checking and time delays from inspection to inspection serve to give the afflicted person ample time for introspection. A NEGA on the outside mirrors a character blemish or a religious shortcoming on the inside. While the kohen examines the external, the Metzora does a thorough job of seeing his own inner being. MITZVA WATCH
Levi - Second Aliya - 5+11=16 p'sukim - 13:24-39 This next portion deals with yet another type or two of N'GA'IM - sores on the head, neck, or face, and blotches on the skin. As was mentioned before, we are dealing here with a complex issue of a bridge between the physical and the spiritual. Or, to put it differently, of physical manifestations of spiritual problems. To help understand this idea better, think of the following analogy: There are physical afflictions and psychological problems that people can suffer. Sometimes, each type is treated independently. But sometimes, a trained professional in the field will see the physical problems as manifestations of the psychological problems. And sometimes, vice versa. In those cases, it is very important for the professional to decide what gets treated and what will improve when the other does, even without special attention. This was only an analogy, but this is one of the lessons, of Torah HaMetzora, the laws of N'GA'IM. The laws regarding the state of ritual impurity resulting from Tzora'at constitute a positive commandment [169]. In other words, we would be doing the wrong thing to ignore these laws and details. There is a specific prohibition of cutting the hair of a Tzora'at area on the body [170]. Among other reasons, this would remove an important indicator for the inspecting kohen. Let's run with the analogy. If a doctor notices that a rash on a patient who came to him might be the result of stress and tension in the workplace, then it would serve no purpose to merely treat the rash. In fact, the rash might clear up after some stress-reduction measures without any treatment of the specific rash. In the case of N'GA'IM, it would be prohibited to treat the
The rest of this Aliya deals with infection of Tzora'at on garments. Wool, linen, and leather are the materials that are subject to Tzora'at HaBeged. The laws of infected garments also constitute one of the 613 mitzvot [172].
The main theme of M'tzora is the "ritual purification" of the one afflicted with Tzora'at, and certain other conditions that render a person TAMEI. These procedures constitute a positive mitzva [173]. Two birds are to be taken, a ceremony is performed with them, one bird is offered as a sacrifice, and the other is set free. The person immerses in a mikve, he cleans his garments, and he shaves all the hair on his body [174]. The rules of ritual immersion in general, come from this context [175]. [SDT, a longish one] The 12th and final chapter of Mishna Chulin deals with the mitzva of Shilu'ach HaKen (the sending away of the mother bird). The final mishna in that chapter deals with the situation when that mitzva might clash with the purification of the M'tzora. What if the only bird available to the M'tzora for his atoning offerings is a mother dove hovering over her nest? Do we say the positive mitzva of Taharat HaM'tzora overrides the prohibition of taking the mother bird? This would seem to fit a general rule: a positive commandment overrides a prhibition (Asei docheh lo taasei). Yet this is not the case. Even for a mitzva, and even when the bird will be released alive, as is the case of the second of the M'tzora's two birds, one may not violate the Shilu'ach HaKen mitzva-prohibition. There are technical reasons based on the wording in the text of the Torah for this rule. Yet there might be another concept afoot. Shilu'ach HaKen is a "showcase" mitzva. It is one of the rare mitzvot for which a reward is specified - Arichat Yamim (lengthening of life, the exact meaning of this is disputed, but the reward is nonetheless expressed). The mitzva defies common logic and reasoning. It contains enigmatic qualities of a CHOK - a Divine imperative, not readily explainable. And its reward is implied for many other mitzvot by reasoning of a Kal VaChomer - if this mitzva is rewarded thusly, then certainly the more difficult mitzvot must carry with them great reward. (Although we are cautioned not to act in order to receive reward, and although we cannot compare one mitzva to another since we "don't know how G-d keeps score", we do have a sense of the truth of the logic expressed by the mishna.) Be that as it may, we can possibly learn that the pursuit of personal improvement may not be at the expense of others, be they human or animal. [Note: this is only food for thought and should not be generalized; doing so can lead to contradictory notions.] The purification process is completed after bringing various korbanot, following a seven day period and the other procedures, as mentioned above [176]. [SDT] Notice how the M'tzora is isolated from others during the time he is ritually unclean. That gives him time to examine himself, his deeds, his thoughts. But as part of the process of purification, as part of the process of having a second chance in the world, he is ministered to by a kohen who becomes the first contact in his renewal procedure. There is a significant psychological factor in the area of N'GA'IM. Note the use of the blood of the korbanot as well as the oil that the purifying M'tzora brings. Many of the same things are done to both - sprinkling, dabbing the earlobe, thumb and big toe. This has been an observation with no explanation of the significance.
It is not important how much the sacrifice is worth on a dollars and cents basis (shekels and agorot), but what is relative to the means of the atoner.
[SDT] Not only does a person's body contain elements of spirituality, but even him home - specifically in Eretz Yisrael. Although we do not "practice" this whole topic today, the lessons of the bridge and connection between the physical world and the spiritual one should not be overlooked. A person whose home is a meeting place for Torah scholars, a launching pad for acts of charity and kindness, a training ground for a new generation of sensitive, feeling, enthusiastic Jews, such a home cannot be infected by spiritual plague. A home devoid of spirituality is a prime target for Nig'ei HaBayit. In this case, it is not the anti-rust and anti-mold paint that makes the difference. It is the values that a Jew lives by and their effect on the next generation. It's worthwhile to point out again, that the manifestation of a NEGA and some kind of rot, mold, fungus, or whatever can be EXACTLY the same. If a kohen sees it and declares ritual impurity, then it is a NEGA HABAYIT. And if he doesn't see it, then it isn't. Even if a non-kohen expert in the field identifies it as a NEGA. And it is possible that a kohen was about to declare a house TAMEI and he finds out the the home-owner is a CHATAN in his first week of marriage, then he won't make the declaration and there is no TUM'A. It is all "the way a kohen sees it". There's a lot to ponder here. Next the Torah speaks of the status of a man with an "unnatural discharge" (probably a form of venereal disease). In such cases, the Torah view matters as a combination of physical symptoms with spiritual causes - in the case of "Zav" and "Zava", most probably attributable to sexual misconduct. (As such, there is a close relationship between the different themes of the sedra. Interesting, is it not, that there are doctors and clinics today that specialize in dermatology and venereal diseases.) The one afflicted is himself "Tamei" as well as causing other people and objects to become "ritually impure" through contact, both direct and indirect [178]. The one afflicted, must bring special korbanot after a purification process [179].
A menstruating woman is "ritually unclean". This is counted as a positive mitzva [181]; its negative counterpart is in the next sedra. A woman with an unnatural discharge has a specific set of rules. In the case of a Zava, there are differences in her status depending upon how many sightings of blood there are, and how frequent. These rules and procedures constitute a mitzva [182]. Generally, when there is a rich man's korban and a poor man's korban for the same situation, if a rich man brings the less expensive version of the korban, he fulfills his obligation, after the fact. Tzora'at is an exception. If a rich man brought a poor man's offering, he has not fulfilled his obligation. The requirement of the korbanot at the conclusion of the period of impurity [183]. The people of Israel have a great potential for attaining spiritual heights. They have an equally great potential for descending to low levels of spiritual impurity. The last 3 p'sukim of the sedra (which are reread for Maftir) serve as a summary to the topics of ritual purity and impurity and present the challenge to the Jewish People to rise above mundane physical existence by scrupulously avoiding "impurity".
As Elisha had prophesied, the famine ended on the following day and grain and food was found. Rabbi Jacobs in A Haftara Companion says that aside from the obvious, but seemingly shallow connection between sedra and Haftara – both mention TZA'RA'AT – there is a deeper lesson to be learned from the Haftar. Four people who were outcasts, no one would touch them, they were isolated from their society, they were on their own during very difficult times, nonetheless embarked on the path of spiritual improvement by being concerned with their fellow Jews and reporting the condition of the enemy camp so that others would be able to obtain food and be saved. If, as mentioned earlier in the Sedra Summary, one of the causes of TZA'RA'AT is stinginess, then the intrepid four of the Haftara are indeed on the mend. [The
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