parashat metzora

8/2/2019 Parashat Metzora

1/8

1

Parashah Insightsby

Rabbi Yaakov HillelRosh Yeshivat Ahavat Shalom

Parashat MetzoraSpiritual Healing

The Source of Illness

And Hashem spoke to Moshe, saying, this will be the Torahs law concerning the

leper on the day of his purification. And he will be brought to the Cohen, and the

Cohen will go out of the camp, and the Cohen will look, and behold, the affliction ofleprosy has been healed from the leper. And the Cohenwill command, and he will

take for the purification two live, pure birds, and a twig of cedar wood, and a crimson

thread, and hyssop (Vayikra 14:1-4).

Rashi, citing our Sages (Erchin 15b, 16b; Tanhuma, Metzora 3), explains the

significance of the various articles used in the purification process. Tzaraat,

translated as leprosy, is a punishment for forbidden speech. Birds, which constantly

twitter and chirp, are reminiscent of the lepers heedless, sinful chatter. The cedar

tree is tall and majestic; the slanderer too considered himself high and mightyenough to degrade others. The hyssop is a lowly plant, and the Hebrew word tolaat

(as in tolaat shani, a crimson thread), also means worm. The victim of leprosy is

reminded to step down from his unwonted pride and be suitably humble.

Our Sages explain the purpose of the seven days of isolation imposed on the

leper.

During these seven days, the Cohen would rebuke him again and again. He

would urge him to abandon his evil ways and return to the Al-mighty, pointing out

that as soon as he repented, he would be cured of his affliction. If the victim

repented, the mark of leprosy would immediately grow darker, and the process of

purification could begin: And the Cohen will look, and behold, the affliction of


2/8

2

leprosy has been healed from the leper, as a result of his repentance (Midrash

Hefetz, cited in TorahShelemah, Vayikra 14:3, based onSifra,Metzora 5).

This midrash teaches us a critically important lesson. Physical illness is caused by

sin. Just as the cause of illness is spiritual in origin, its cure must also be spiritual.

This is why the Torah commands the leper to show his leprous symptoms to the

Cohen, and quarantines him for seven days. This period of enforced isolation was an

opportunity for the Cohen to admonish him, until he took his sins to heart and

repented.

The Arizal teaches that all bodily ills are rooted in ailments of the soul (see Etz

Hayyim,Shaar Nun, Chapter 2). With this in mind, we can understand the wording

of our Sages prayer for healing: Heal us, Hashem, and we will be healed. TheSages were not redundant. They refer to the two elements necessary for the cure of

any illness the healing of the soul and the healing of the body. We ask Hashem to

heal our soul by rectifying the sin at its root. When this happens, it follows that the

body will also be healed by the elimination of the illness.

Inside and Out

Our parashah relates specifically to the affliction of leprosy, which is apparent

externally. In former times, most illnesses and afflictions were readily visible. Theobvious appearance of the illness had a powerful impact on the one stricken, serving

as an impetus for him to scrutinize his behavior and repent his hidden sins. As our

Sages say, A person sins in private, and the Holy One blessed be He, denounces

him in public (Sotah 3a).

The victim of leprosy, who sinned with forbidden speech,was forced to distance

himself from society. His arrogance led him to slander others in a bid for personal

honor; now, with the onset of the illness, he was plunged to the depths of

degradation. He was forced to call out Impure, impure, so that no one would even

come near him. The punishment was unmistakable and glaringly apparent, causing

the stricken one acute humiliation and embarrassment. The connection was so

clear, the reason for his sin so obvious, and the root of the blemish so easily

understood that he was sure to repent and mend his ways.

Because leprosy was an illness with external manifestations, there was no way to

conceal it. The enormous humiliation involved was a powerful push to repentance.

Modern medicine is very different. Most external illnesses can be cured by scientific

means, and even many internal illnesses can be diagnosed and treated. A patient

suffering from an internal illness may have no readily visible symptoms, allowing himto keep his illness a secret and sparing him the shame formerly endured by a leper.


3/8

3

Rather than seeking the spiritual cure provided by the Cohens rebuke, he will

instead invest all his energies in finding the best doctor, the best hospital, and the

latest medications.

There is no question that one who is ill must deal with his illness in a natural

manner by seeking appropriate medical care. However, this does not replace the

true cure, that of the soul and its rectification. We no longer have a Cohen to

examine our symptoms and rebuke us accordingly. It is up to us to analyze our

spiritual standing on our own, uncovering our sins and learning how to remedy

them.

Limb by LimbOur Sages teach that If one sees that suffering has afflicted him, he should

scrutinize his deeds, as it says, Let ussearch our ways, and examine, and return to

Hashem (Berachot 5a, citing Echah 3:40). They specifically say if one sees,

because the embarrassment of an obvious, visible affliction is a spur to repentance.

Our Sages also teach that permission was granted to a physician to heal (Berachot

60a); nonetheless, they did not say that If one sees that suffering has afflicted him,

he should consult his doctor. Instead, they advise us to address the spiritual side of

our illness. Even before visiting a physician, we need the guidance of a Torah sage,

who understands the spiritual roots of sin and how the soul is rectified. When wesucceed in correcting our spiritual blemishes, our repentance will make us worthy of

a complete recovery.

Rabbi Hayyim of Volozhin discusses the basis of the spiritual scrutiny advised by

our Sages. We have two hundred and forty-eight positive commandments and three

hundred and sixty-five negative commandments, corresponding to our two hundred

and forty-eight limbs and three hundred and sixty-five sinews respectively. If we know

which limb or sinew has been stricken, we should analyze our fulfillment of the

mitzvah relevant to the limb or sinew in question. Repenting our transgression of

that mitzvah will annul the decree of illness, bringing about a cure (Nefesh

HaHayyim,Shaar Daled, Chapter 29).

The Torah tells us, And the Cohen will take from the blood of the guilt offering,

and the Cohen will put it on the right lobe of the ear of the one undergoing

purification, and on his right thumb, and on his right toe (Vayikra 14:14). We can

understand this verse as an allusion to the need for man to scrutinize his limbs in his

analysis of the suffering which befalls him. Blood was daubed on the lobe of the ear,

because the leper should have closed his ears to gossip. He did not, and as a result,

was stricken with leprosy. The process of purification hints at the rectification.


4/8

4

Hashem deals with man measure for measure: For He pays man in keeping with

his deeds (Iyov 34:11). If we do spiritual damage to a limb through sin, that very

limb will be a source of pain. It is Hashems Will that we recognize where we have

transgressed, and repent. This is why our Sages tell us that when we suffer, we

should scrutinize our deeds, to help us pinpoint the wrongdoing and repent

accordingly.

Analysis

Clearly, then, suffering and illness are caused by spiritual defects, and they are

cured by spiritual means: critical self-analysis, regret, repentance, and rectification of

any sins. This is the process described in the verse inEchah cited by the Sages: Let

us search our ways, and examine, and return to Hashem. We will search our ways

until we discover the affected limb or sinew, which in turns tells us which mitzvah we

have transgressed or failed to fulfill. Then it is time for us to examine, engaging in

serious reflection until we recognize that our suffering has been meted out measure

for measure. By so doing, we return to Hashem and cleave to Him once more.

Our sins separated us from Him; repentance brings us close again.

This is no simple undertaking, as we learn from our Sages words concerning

suffering and sin. They cite the verse, Therefore the rulers say, let us go to

Heshbon (Bamidbar21:27). Come, let us make an accounting of our situation inthis world, the loss of a mitzvah against its gain, and the gain of a sin against its

loss (Baba Batra 78b). Heshbon is the name of a place, but it also means

accounting. The true rulers are those who rule over their evil inclination.

The Ramhal writes that this teaching refers to mans obligation to establish a set

time for spiritual introspection (Mesillat Yesharim, Chapter 3). Reflection and

personal evaluation will help us understand the suffering we endure, and how we can

become aware of our shortcomings and repent. It is in fact a great kindness from

Hashem that He bestows suffering on us, to help us rectify and perfect our soul.

However, we must beware of shallow, superficial analysis, of the type that

satisfies the evil inclination without serving its purpose. Our Sages use two

expressions to describe proper analysis of our behavior: He should scrutinize his

deeds and He should feel out his deeds (Eruvin 13a). The Ramhal explains the

difference between scrutinizing and feeling out.

Scrutiny is careful overall examination of our deeds. Does every aspect of our

conduct conform with the Torahs laws and requirements? Anything which does not

should be promptly eliminated. Feeling out means examining even our gooddeeds, to see if they are the very best we can make them. Are they marred by impure


5/8

5

intentions or personal interests? Is there any element which is not entirely right?

These impurities should be weeded out and discarded, so that our deeds are truly

pure and clean (Mesillat Yesharim, Chapter 3).

Practically speaking, however, there is an important point to keep in mind. In all

truth, we are a spiritually impoverished generation. As such, it would be very difficult

to define a given instance of suffering which befalls us as Divine judgment,

administered measure for measure. Were the Al-mighty indeed to punish us strictly

as we deserve, striking us in keeping with our every misdeed, there would not be a

single limb unscathed... It is true that at times, the cause and effect is so obvious as

to be unmistakable: someone sins by viewing forbidden sights, for example, and is

immediately stricken with a severe eye ailment. The element of measure for measure

seems obvious. Even so, we dare not flatter ourselves that if we incur an injury to ourright arm, for example, it means that the right arm is the only limb in need of

improvement, and that everything else is just fine. For that, our deeds as a whole

would have to be otherwise perfect and unblemished, and we are very, very far from

that lofty level. It would be pure arrogance for us to make such calculations, and to

assume that our only wrongdoing is concentrated in the one suffering limb.

The Ultimate Cure

Our Sages to tell us that if one subjected his deeds to careful scrutiny and wasstill unable to find the reason for his suffering, he should attribute it to neglect of

Torah study (bitul Torah). TheNefesh HaHayyim (Shaar Daled, Chapter 29) raises

a question. If the sufferer knows that he is guilty of neglecting Torah study, how can

we say that he found nothing wrong with his deeds? Surelybitul Torah is in itself a

sin worthy of punishment. In answer he cites Rashi, who explains that did not find

means that he did not find a sin which is clearly related to his specific type of

suffering. The Nefesh HaHayyim teaches that because the Torah encompasses all

the commandments, it is related to all of mans limbs. If one cannot find a direct

connection between the suffering he is undergoing and a particular commandment,

he can attribute it to bitul Torah, which affects every part of the body, not only a

given limb or sinew.

We can achieve the greatest possible rectification for our shortcomings and

blemishes through exertion in intense, diligent, in-depth Torah study. If we willingly

and joyfully choose to slave over Torah, that toil will keep us healthy and strong,

fending off illness before it strikes. Torah study also protects our spiritual wellbeing.

When we are deeply involved in Torah, we will not sin; in the words of our Sages,

The more Torah, the more life (Avot 2:7). Even one who sinned in his youth,

thereby giving greater power to the Forces of Impurity, can weaken and ultimatelydestroy these evil forces, restoring himself to spiritual and physical life and health.


6/8

6

This raises a question. Torah study is only one mitzvah of the six hundred and

thirteen. How can any one mitzvah atone for six hundred and twelve abused,

neglected commandments??

While Torah study is indeed one mitzvah, it is really much, much more. Torah is

the root which includes all the branches that stem from it. When the root is rectified,

the branches are rectified as well, so that all the six hundred and thirteen mitzvot are

rectified through Torah study.1

Our Sages teach that Torah study outweighs them all (Jerusalem TalmudPeah

1:1). Knowledge of Torah is indispensable for correct fulfillment of the

commandments. If we do not know the laws, we cannot hope to observe them: Aboor cannot fear sin, and an ignoramus cannot be pious (Avot 2:5). We find this

concept in the verse, For a mitzvah is a lamp and the Torah is light (Mishle 6:23).

Amitzvah on its own is like an unlit lamp. Connecting it to the Torah is what kindles

its light, because the Torah is the root of all the mitzvot.

One who toils in Torah is spared a plethora of suffering and pain that was

otherwise decreed for him: It is healing for your navel (Mishle 3:8), and They are

life for those who find them, and healing for all his flesh (4:22). The Zoharteaches

that the effort we exert in learning can take the place of the suffering of exile, which

was initially decreed in punishment for our sins (Zohar, vol. I, p. 27a). While their

words are based on the verse describing our ancestors enslavement in Egypt

(Shmot 1:14), they refer to the vast range of suffering and subjugation our nation

endures throughout our exile.

Rabbi Eliezer questioned his father, Rabbi Shimon bar Yohai, about the reasons

for the Egyptian exile. Why, he asked, did the enslavement have to be so very bitter

and cruel?

The Zoharexplains that the souls of the generation enslaved in Egypt were the

same sinful souls from the Generation of the Flood. At that earlier time, they had

sinned with hotzaat zera lvatala (destroying semen needlessly). The souls of the

Generation of the Flood were reincarnated in the Generation of the Dispersal, the

builders of the Tower of Babylon. Their plan was to erect a huge tower which would

1However, we may say that the rectification achieved through learning is a general one. The

rectifications by fasting and other methods taught by the Arizal for various sins are specific and

individual. Together, the two are necessary to complete the atonement for the sin andrectification of the blemish in its higher root, in ways both general and specific.


7/8

7

reach the Heavens, as the base for their rebellion against the Al-mighty (Bereshit

Rabbah 38:6-7).

Pharaohs dreadful decrees addressed and rectified both of these sins in the souls

reborn in the generation enslaved in Egypt. Every boy that is born, throw him in the

river (Shmot 1:22) related to the Generation of the Flood. Only boys were affected,

not newborn girls, because the sin of wasting semen applies only to men. In

addition, Pharaoh forced his Jewish slaves to build the cities of Pitom and Ramses:

And they embittered their lives with hard work, with clay and bricks (Shmot1:14).

This suffering rectified the sin of the Generation of Dispersal, who sought to rebel

against G-d by building a tower reaching up to the heavens.

As we see, then, punishment is meted out measure for measure, in order torectify sin at its root. And yet, theZohartells us, we can spare ourselves the suffering

of punishment by toiling in Torah, achieving rectification through the hard work of

learning rather than through pain and subjugation (see also Berachot 5a). This was

why our Forefather Yaakov sent his son Yehudah ahead to establish abet midrash

for Torah study in Goshen (Bereshit 46:28,Bereshit Rabbah 95:3). He knew that if

his children learned Torah, they would be spared the miseries of exile.

Rectification through suffering comes from the outside in. Suffering afflicts the

body, jostling us into the realization that it is time to scrutinize our ways and repent.

Torah study, on the other hand, rectifies us from the inside out. As the ultimate

source of spirituality, it connects up with the inner soul, purifying it of all blemishes.

Once purified, it extends to every part of the body, purifying them as well. When the

soul is rectified, the entire body will be rectified along with it. Water symbolizes

Torah; in the words of our Sages, There is no water other than Torah (Baba Kama

17a).

In its true essence, Torah is spiritual influx which is showered upon us from

Heaven. This concept is expressed in the verse, And I will sprinkle on you pure

water, and you will be purified (Yehezkel 36:25).

Through Torah study, we merit Divine blessing and influx, which are a cure for

our ills. Surely this rectification, which we ourselves cause, is preferable to that of

suffering and pain. In our times of exile, we suffer greatly from afflictions of the body

and the soul. We would do well to follow the example of our Forefather Yaakov by

learning and teaching Torah, toiling over it with dedication and exertion that suffice

to annul any harsh decrees, may G-d spare us.

The Nefesh HaHayyim writes that Torah, the expression of Hashems Will, is

more elevated than all the created worlds. One who learns Torah in purity, strictly forHashems honor, causes a great revelation of Hashems light in all the worlds


8/8

8

(Nefesh HaHayyim,Shaar Daled, Chapter 32). Engaging in Torah study atones for

sin. He cites our Sages teachings which equate Torah study to offering sacrifices

(seeMenahot 110a;Midrash Tanhuma, Tzav;Shmot Rabbah 38, et al). If a sinner

was sentenced to death by the Heavenly Court, and he repents and learns Torah, his

Torah study atones for him (Tanna Dve Eliyahu, Seder Eliyahu Rabbah 5). He

writes that even in the case of very grave sins, for which sacrifices do not atone, one

can nonetheless achieve atonement by learning Torah (see Rosh Hashanah 18a,

Megillah 3b). True, complete repentance, motivated by love for the Al-mighty, can

only come through learning Torah (Nefesh HaHayyim,Shaar Daled, Chapters 31-

32; see also Chapter 17).

We learn from the laws of the lepers purification that physical ailments are the

result of spiritual ills. As such, they require spiritual cures, which go deeper than theexpertise of modern medicine. Repentance and careful fulfillment of the mitzvot

heals our body and our soul. The most powerful of all spiritual cures, available to us

at all times and in all generations, is diligent, in-depth Torah study. Learning Torah

brings healing to our souls and light to our eyes. In the merit of dedication to the

Torah and its commandments, we can merit perfect, complete rectification, bringing

us closer to the Al-mighty in this world and the World to Come.

This essay contains divre Torah. Please treat it with proper respect.

parashat metzora

Documents