DIVINE AFFLICTION
The main topic of both of these parshiot is the disease of tzara’at. Most people mistakenly translate this word as leprosy. Why do I say “mistakenly”? Well, for one thing, if it is a regular, pathological condition, why do Chazal say that it is caused by spiritual maladies such as slander, haughtiness, and promiscuity (see Arachin 16)? Also, how can “medical laymen” – i.e. kohanim – diagnose it, and how can it be cured by being sent into isolation? Moreover, how can it affect clothing and houses?
There is one more proof that tzara’at is not leprosy: the fact that it “applies” only in Eretz Yisrael. I am not referring to the fact that many of its halachot apply only in the Holy Land (for example: entering the Sanctuary in a state of tum’ah, leaving the three camps, offering sacrifices after being cured). Rather, I mean the disease itself strikes only in Eretz Yisrael (at least the clothing and house varieties). The source of this notion is the Ramban on the verse When there shall be a tzara’at affliction on a garment… (13:47):
This is not natural at all and does not exist in the [natural] world. The same is true of house afflictions. Rather, when the Jewish people perfect [their ways] before HaShem, the spirit of the Lord rests upon them constantly, to keep their bodies, clothing, and houses looking good. However, when one of them sins, an ugliness [i.e., a disease] arises on his body, clothing, or house, to show that God has left him. Therefore, the verse says, I [God] will place a tzara’at affliction on a house in the Land of your possession (14:34), for it is a Divine plague upon that house. And behold, this applies only in the Land which is HaShem’s portion, as it says, When you come into the Land of Canaan which I give you as a possession (ibid.). The reason for this is not because [this mitzvah] is a land-oriented obligation. Rather, it is because this [disease] will only occur in the Chosen Land, where the eminent Lord dwells. Chazal further teach in Torat Kohanim [Sifra] that houses can become impure [with tzara’at] only after [the Jews] conquer and divide [the Land] and everyone recognizes his own portion. The reason being, because then their minds are settled enough to recognize HaShem, and the Shechinah will dwell in their midst. I also believe that clothing afflictions apply only in the Land. The Torah did not need to exclude Chutz LaAretz from [these types of afflictions] because they will never appear there.
In other words, tzara’at is God’s way of telling a person that his deeds leave much to be desired. Through it, God distances the person from His Divine Presence. However, one cannot be distanced from HaShem unless he is usually close to Him. The Ramban teaches us that only one who dwells in Eretz Yisrael is “worthy” of being banished from God’s presence, because he dwells in the King’s Palace.
This can be compared to a person who lives in a deep, dark dungeon. If one would want to punish him, it would be futile to inflict him with a “plague of darkness,” because he already suffers from that. However, if he lives in a well-lit house, darkness would be a very effective measure against him. Similarly, Chutz LaAretz, to a large degree, is devoid of God’s Divine light. Therefore, were God to remove His light from a person living there, it would be an indiscernible punishment, because His light does not really exist there to begin with. Eretz Yisrael, in distinct contrast, abounds with Divine light. Therefore, spiritual darkness is a very effective punishment there.
One might say, “That is fine with me; I’ll forgo the ‘privilege’ of getting tzara’at or any other Divine affliction.” The answer to this attitude is obvious but bears reiteration: God’s commandments – and yes, even His punishments – are meant for our benefit. Just as a parent punishes his or her child out of love – in order to teach him the proper derech – so too, HaShem punishes His children in order to set them straight. His commandments are like preventative medicine, while His punishments are like emergency medical treatment after the fact.
Tzara’at is a wake-up call to do teshuvah. Fortunate is he who is close enough to HaShem to get this wake-up call when needed.
TRUST IN HASHEM
Two of the most commonly cited reasons why many Jews fail to make aliyah are: financial hardships and physical danger. People are worried that they will not be able to make ends meet here, and they are very concerned about the current security situation in Israel. I believe that this week’s parashah addresses both of these concerns and puts them into proper perspective.
Midrash Tanchuma on Parashat Tazria (6) relates the following story:
A kohen who used to “see” [i.e. diagnose] tzara’at afflictions became impoverished and decided to go to Chutz LaAretz. [Before leaving], he called upon his wife and said to her: “People come to me regularly to show me their afflictions, and I find it difficult to leave them. Therefore, come and I will teach you how to diagnose afflictions. If you see that the ‘wellspring’ [i.e. source of sustenance] of a person’s hair has dried up, you can be sure that he is plagued. For, the Holy One Blessed be He created a separate ‘wellspring’ for every single hair, from which it ‘drinks.’ If the well dries up, so does the hair.”
His wife replied: “If the Holy One Blessed be He created a separate ‘wellspring’ for every single hair…, then He will certainly provide sustenance for you – a human being with many hairs, upon whom your children depend.” Therefore, she did not let him leave the Land.
This kohen had a serious flaw in his bitachon in HaShem. Fortunately, however, his wife set him straight. He thought that his sustenance depended solely on his own efforts, but his wife taught him that although one has to do one’s hishtadlut, in the long run one’s livelihood is in God’s hands. And it is not coincidental that this incident took place in Eretz Yisrael. Outside of God’s Special Land, a person can easily fool himself into thinking that he is in control, that his income is directly proportionate to his efforts. In Eretz Yisrael, however, where God’s providence is much more pronounced, one develops a keen understanding that we are completely dependant on God.
Alternatively, perhaps God makes it more difficult to make a living in Eretz Yisrael because He wants us to choose to live there for the right reasons, not because of physical comfort. It is a test to see whether we are willing to lower our standards of living in order to dwell in the King’s Palace.
No matter how we look at it, it is clear that God can sustain us in Eretz Yisrael just as He can in Chutz LaAretz. The only difference is our level of bitachon. Living in the Courtyard of HaShem demands an extra measure of faith and more self-sacrifice on our part. But it is well worth it in the end.
Turning now to the second major deterrent to aliyah: the current situation in Israel. I believe that there is a source in Parashat Metzora that teaches us how to view diversity in general and particularly in Eretz Yisrael. The verse states, When you come (כי תבאו) into the Land of Canaan which I give you as a possession, and I will place a tzara’at affliction on a house in the Land of your possession (VaYikra 14:34). The words כי תבאו seem to be out of place here, because they usually preface a good tiding. Rashi (quoting Chazal) explains:
I will place a tzara’at affliction: This was a [good] tiding for them, [i.e.,] that they would be afflicted [with tzara’at]. For the Amorites hid treasures of gold in the walls of their homes during the forty years that the Jews [wandered] in the wilderness, and [now], because of the affliction, [the Jews] will knock down the houses and find [the treasures].”
Just imagine you are one of the Jews who entered the Land with Yehoshua bin Nun. After years of wandering and living in cramped tents, you finally move into a spacious home. You invest a tremendous amount of time, money, and effort into renovating the place, until you finally settle in. Then, you start noticing funny colors appearing on your walls. You fear the worst but hope for the best. You know that if this growth is deemed tzara’at you will have to demolish the entire house, but you hope that it’s benign. In comes the kohen and pronounces your beautiful abode tamei. Your heart drops; you are devastated; all your dreams are shattered. What could be worse? Nonetheless, you do as you are told and begin knocking down the walls. All of a sudden, you notice something glittering beneath the rubble. Taking a closer look, you realize that you have just found a treasure of gold worth ten times the value of your house. Now, was all that grief and disappointment warranted?
In retrospect the answer is obvious. The problem is that when a person is faced with adversity, he cannot always see beyond the here and now. What the Torah teaches us here is that in such situations we must have faith that things will get better. Moreover, we must believe that things had to happen specifically as they did. We must understand that the bad is really just a mask and a precursor for the good that is hidden beneath the surface.
One day, hopefully very soon, we will understand why we had to experience such hardships on the road to the Messianic era. In the meantime, let us remain strong and show God that we have complete faith in Him, by not letting the apparent obstacles stand in our way to making His Land our permanent dwelling place.
Reprinted from Eretz Yisrael in the Parashah by R’ Moshe D. Lichtman