Rabbi Frand on Parshas Metzorah
These divrei Torah were adapted from the hashkafa portion of Rabbi
Yissochar Frand's Commuter Chavrusah Torah Tapes on the weekly Torah
portion: Tape # 94, Hallel on Yom Ha'Atzmaut? Good Shabbos!
A Plague Turns Into a Blessing
On the verse [pasuk], "When you come to Land of Canaan which I give
to you for a possession, and I will put a plague of Tzaraas in a
house of the land of your possession [Vayikra 14:34]," Rash"i quotes
the famous Medrash Rabbah that this was in fact good news for the
Jewish people.
Why would the appearance of Tzaraas on their houses be good news? If
Tzaraas is found on the walls of the house, one is required to
demolish the house! How many of us would look at that as good news?
The answer is, as Rash"i says, that the inhabitants of the Land of
Canaan hid great wealth and treasures in the walls of their houses.
If a person would get a plague of Tzaraas on his house and follow the
halacha of tearing it down, he would find a fortune inside.
Therefore, this was good news.
Many of us have, no doubt, been bothered by the following question:
If G-d wants me to receive a present, this is a very strange way for
Him to go about giving it. We all know that Tzaraas comes as
punishment for a sin. The Talmud [Eruchin 16a] lists a number of
sins for which Negaim come. They come for slander, they come for
being stingy, etc. So which way is it? Is Tzaraas coming for a sin
or is it coming as a way to provide a treasure?
Would it not be more logical and sensible that there should be a
halacha that when one puts up his Mezuzah in Eretz Yisroel it is
necessary to bore into the door post, so he could find his treasure
that way? It is certainly a very strange teaching of our Sages that
I should find my treasure specifically when I am in the midst of
suffering a punishment which I deserve.
Additionally, we find that the language of the portion of 'Nigei
Batim' (Plagues on houses) is different from the language used by the
Torah in connection with other types of Tzaraas. There are three
types of Tzaraas. One type appears on the house, one type appears on
clothes, and one type appears on the human body.
Concerning the negah of the house, the Torah says "And I will put a
negah on the house of the land of your inheritance" [14:34]. By the
other cases it says, "And the garment will be brought..." or "And the
person will be brought..." The Torah speaks in third person -- the
Jew will find that he has a Tzaraas. Only by the house does G-d
speak in first person -- "I will put..."
The Ramba"m tells us [Hilchos Tumas Tzaraas 16:10] that the three
categories of Tzaraas (house, clothing person) have an order to them.
The purpose of Tzaraas was to remove a person from the sin of Lashon
HaRa. If a person would speak Lashon HaRa, first he would get
Tzaraas in his house. If he would persist in speaking Lashon HaRa,
it would begin to affect his clothing. If he persisted in his evil
ways, it would affect his body.
Rav Bergman, in his Share Orah, says a principle that we have
mentioned a number of times in this shiur: We find, at the end of
the Tochacha in Bechukosai, that the Torah concludes with words of
consolation [Vayikra 26:42]. ("And I will remember my covenant with
Yaakov, and even my covenant with Yitzchak, and even my covenant with
Avraham, and the Land I will remember.") However, the Tochaha in
Parshas Ki Savo does not end with any words of consolation.
The Zohar says that they asked in the Beis Medrash what the reason
was for this discrepancy. Rav Shimon Bar Yochai answered that in the
Tochacha of Parshas Bechukosai, the thrust and theme of that
chastisement was "Your dealings with Me is with 'keri,' so too, my
dealings with you will be with a fury of 'keri.'" In other words, if
you think things are just 'happening' (mikreh); if you don't take Me
seriously; if you don't believe in Divine Providence, then the
response will be that I too will deal with you such that you will be
subject to all the evils that "nature" can offer. I will stand, so
to speak, at the sidelines.
On the other hand, the Tochacha of Parshas Ki Savo constantly says,
"I will do this to you; I will do that to you; etc." When it is G-d
Himself that is handing out the punishment, the relationship between
the Jewish People and their Creator has not been severed. G-d is
punishing, but there still is a relationship. It is analogous to the
case where the father knows the child is doing bad and spanks him.
He punishes him, but the relationship is still there.
Sometimes, however, there comes a situation where the father walks
out of the room and says, "I am going to teach this child a lesson,
let whatever happens to him, happen. Let him play with matches and
get burnt. I will show him, by leaving." This is the Tochacha of
Parshas Bechukosai ('keri'). This is a far worse curse; therefore it
needs a consolation.
This is the difference between nigei batim and all other Negaim.
With nigei batim, where one has just strayed and spoken Lashon HaRa,
perhaps occasionally, G-d says "Our relationship is still there" --
I will personally punish. "I will place the nega..." But if one
persists and goes further and further away; then it will no longer be
"I will place..." It will be that the plague will come, but the
relationship will no longer be there.
Now we can begin to understand how there can be a treasure in a
punishment. Chaza"l tell us that when Samson was in the house of the
Philistines and his two eyes were taken out, Samson prayed to G-d:
"With the merit of the loss of one of my eyes, let me bring down the
house upon the Philistines; and with the merit of the loss of my
other eye, let me have the merit to enter Olam Haba."
This is amazing. The Talmud tells us [Sotah 9b] that "Samson went
after his eyes..." He sinned with his eyes and as a result of that,
he lost his eyes. How then, does he come and claim to have merit
based on the loss of his eyes? Rav Bergman says, herein lies a great
principle. If G-d gives a person a punishment and he responds to
that punishment, then he is turning the punishment into a merit.
That is what suffering and punishment is all about. The purpose is
to strengthen the relationship between G-d and man. If Samson
responded and knew that he did Teshuva for the sin that he did with
his eyes, he could then come back to G-d and say "with the fact that
I lost my eyes and I realized the lesson in that and am thereby
turning it into a merit for myself, with that merit grant me the
ability to kill the Philistines and get into Olam Haba."
With this we can now understand how the Nega Tzaraas can be hiding a
treasure. We had asked, if it comes from a sin, how can it be the
source of a treasure? The answer is that with the nega of Nigei
Batim, which is the first level of Loshon HaRa that a person commits,
there is still a personal involvement of G-d. ("And I will place...")
If a person then responds, and as the Rambam says, rectifies his
ways, he can in fact turn that punishment into a merit. Therefore,
it is appropriate for this correct response to merit the treasures
that the inhabitants of Canaan left behind.
Glossary
Tzaraas / Nega(im) -- spiritual plague(s) causing various types of
discoloration of skin, clothing, or house
walls; associated with various sins of speech.
nigei batim -- plagues on houses
Lashon HaRa -- evil tongue; slander
Teshuva -- repentance
shiur -- lecture, class
Tochacha -- chastisement
Personalities & Sources:
Ramba"m -- Rav Moshe ben Maimon (1135-1204); Spain, Israel, Egypt.
Rav Bergman -- Contemporary Rosh Yeshiva; Bnei Brak, Israel.
Rash"i -- Rav Sholomo Yitzchaki (1040-1105); France.
This week's write-up is adapted from the hashkafa portion of Rabbi
Yissochar Frand's Commuter Chavrusah Torah Tapes on the weekly Torah
portion (#94). The corresponding halachic portion for this tape is:
Hallel on Yom Ha'Atzmaut? The other halachic portions for Parshas
Tazria/Metzora from the Commuter Chavrusah Series are:
Also Available: Mesorah / Artscroll has published a collection
of Rabbi Frand's essays. The book is entitled:
and is available through Project Genesis On-Line Bookstore:
http://books.torah.org/
