(14:2) “Zos Tihiyeh Toras Hamitzora B’yom Taharoso-This shall be the Torah of the Metzora on the day of his cleansing.”

   The Chovos H’livovos writes that when someone speaks loshon hora against his friend his Mitzvos are taken away and given to the person about whom he spoke. When the Torah writes “This shall be the Torah of the Metzora on the day of his cleansing.” it means that only after he becomes Tahor is his Torah really his. Up until this time it belonged to the one whom he spoke loshon hora about.

When a person’s home became afflicted with Tzaras he would have to summon the Kohen to check if the house was tameh. But first the house would have to be emptied of all of its contents to avoid making them tameh. Rashi says that the Tzaras that afflicts a person’s house was really a blessing for Benei Yisroel because during the entire forty years that they spent in the Midbar the residents of Canaan hid their valuables in the walls of their homes. So when they would break the walls they would uncover the treasures hidden within.

   The question is if the Tzaras came because of a sin that was committed why would he receive a reward? Perhaps the reason that the Tzaras came in the first place was because this person was stingy with his possessions. If he were asked to borrow a saw he would answer that he has no saw. If we were asked to borrow a set of dishes he would answer that he had no extra set of dishes. Now when this house became afflicted and the entire contents had to be removed everyone was able to see his possessions. This was a correction for his stinginess. The treasures that were found also became a correction for him because he was not permitted to keep all that he found but rather since it belonged to all of Klal Yisroel he was required to distribute it all, a little at a time. This would help correct his stinginess by forcing him to be generous.  

   (14:21) "V'Im Dal Hu Vein V'Yado Maseges- If he is poor and his means are not sufficient." This seems somewhat redundant? The Chizkuni writes that there are two types of "Dal" one physical the other spiritual. The Kol Torah writes that he might be spiritually poor doing mitzvos by rote.This teaches us that a rich man bringing a poor man's offering is not fulfilling his obligation. The word "Dal" can also mean his fortune has become depleted. This can be expected from someone who has been isolated from his community. He may still have means to live a rich life but not what he had become accustomed to.      

(14:33) "“Vayidabaer Hashem el-Moshe Vel Aharon Ki Sova el Ha’aretz-Hashem spoke to Moshe and Aharon when you enter the land.” Moshe and Aharon were not going to be entering the land. But Hashem wanted to attribute these to them and that's why Aharon is included.

   The Chasam Sofer offers a different explanation. He says that the posuk begins with “Vayidabaer Hashem el-Moshe Vel Aharon Ki Sova el Ha’aretz-Hashem spoke to Moshe and Aharon when you enter the land.” We know that since Moshe was a Levi and Aharon was a Kohen neither of them would be receiving a share of Eretz Yisroel. He therefore explains the verse to be speaking about the future.

   A person who contracts Tzoras is considered dead. “B’yom Taharoso-On the day of Purification” means it is as if he was resurrected. In the days of Moshiach after reincarnation when both Moshe and Aharon will be living in the land they will have received a portion of it. At that time all the treasures will all be revealed. This is why the verse uses the word “Tihiyeh” in the future tense.

   What does it mean to have Tzoras in the times of Moshiach and to break walls to find treasure? Perhaps we can say that it means in the days of Moshiach we will break through the barriers that prevented us from seeing how the Tzarus we had to endure really was a part of arriving at the point Hashem wanted us to be at all along. This is the treasure that awaits us all. Only the Jewish nation was subject to this type of outbreak. Only the pure Jewish nation received rewards. If not for Pharoh’s refusal to let Yisrael go, there would never have been the revelation of the 10 macos. Only through the tzarus were we able to arrive at the destination. The words “Toras Hamitzora equals 1411 in gematria the same as the words “V’Yadu Kol H’aretz Ki Yesh Elokim B’Yisroel-All the world will recognize that G-d (Elokim) is amongst Israel.”

   The word Metzorah comes from the words motze rah- to bring out evil. The Kli Yakar writes that there are three sins punished by Tzaras, Haughtiness, Loshen Hora and Ayin Hora. In order to purify oneself the Metzorah must shave off the hair from his head because he was haughty and wanted to be the head of everything. Next he must shave of his beard because it failed to guard his mouth, which it surrounds, from uttering loshon hora. Finally he must shave his eyebrows that failed to keep his eyes from ayin hora. He then shaves off all of the hair from his body then go to a Mikveh to purify himself and once again have off all of the hair from his body removed. This is to prevent him from once again speaking evil about another.

   The question is why must he repeat the shaving procedure and how does removing hair relate to his speaking evil? The Ben Ish Chai addresses these questions. He says that the person who speaks evil is lacking in his Emunah. He thinks that his fellow man is his competition. That whatever his friend has takes away from what he could have had. But the truth is that no man can touch even a thread of hair from someone else unless it was preordained by Hashem. When one looks at a persons hair it appears as one unit. Only when separated can we see that each hair was rooted in the skin. This is meant to teach this lesson. It only appears to be as one but in reality each follicle of hair has its own root. This process is repeated to drive home this message.

The atonement for the Metzorah is to bring a sacrifice of two birds. One bird is slaughtered and the other is set free. Rashi explains the choice of birds, as opposed to any other animal, is because birds are always chirping and chattering. Thus to cleanse the person who was always chattering to people, we slaughter the chattering bird. But if that is the case why do we need the second bird. If we are to set it free why bother going through the procedure in the first place? The answer is that there are two types of speech. The negative, destructive speech and the positive inspiring form of speech. There are many ways to use speech in a positive way. For Mitzvos, making Brochos, for learning Torah, The lesson we are to take from this is that it’s not enough to guard your tongue from negative speech. One must actively use the power of speech in a positive vain to make a difference in the world.

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