One Nation, One Entity, and One Drive
This Parasha, Parashat Tazria, begins with the purification process of a woman who gives birth. We also mention the mitzvah of Brit Milah, and we discuss in length the laws of leprosy, including leprosy on the beard, hair, and clothes.
When the Torah lists the many different types of leprosy, it uses the word “Adam” for person. “Adam” isn’t commonly found in the Torah, and the word “Ish” is usually used instead. One of the most well known of the few places that it is used is “Adam Ki Yamut BeOhel - a man who would die in a tent.” (Bamidbar 19:14).
Rabbi Shimon Bar Yochai famously expounded from this usage of Adam in this Parasha to mean that you, the Jewish people, are called Adam, but the idol worshipers are not called Adam. What does this mean that they are not called Adam? Are they subhuman?
There was a famous trial where Mendel Beilis was falsely accused and tried for killing a Chritsian child to use his blood for Pesach. Beilis’s lawyer was concerned that the prosecutors would use this teaching of Rabbi Shimon Bar Yochai to prove that Jews see those of other religions to be subhuman, and can be freely killed. Mendel Beilis went to the rabbi to ask him what to answer if they would answer this question.
The rabbi responded to him that if a French person were to be falsely accused of something, would all the French people come together and help him? If there was an Italian being tried, would all the people gather to support him? This is the difference between Am Yisrael and the other nations. We are like one person in complete unity.
We see this constantly with our current unfortunate circumstances. Every Jew, no matter how far or different, feels pain with the terror our brethren are going through in Israel, as if it was happening to them. This is why we are called “Adam,” one person, with one heart.
Tzaraat and Midah Keneged Midah
The Gemara in Masechet Arachim says that people develop Tzaraat because of seven things. The most well known and main reason is because of Lashon HaRah.
The reason someone who speaks Lashon HaRah receives Tzaraat is because they separate between people. They too is separated and quarantined from the rest of the camp so that they should take Cheshbon Nefesh (introspection).
Additionally, when the Metzora is isolated outside of the camp amongst the few other Metzoras there with them, they will be forced to get along with those with each other and find the good in them. It is like someone who is stuck on an island alone with their worst enemy. Even though they previously hated each other, they would have no choice other than to see the best in the other person in order to maintain peace between them. This way, the Metzora will learn to see the good in others and it will help them refrain from saying Lashon HaRah in the future.
We can also say based on the previous point that when someone speaks Lashon HaRah, they forgets that we are really unified to the extent that we are like one person. That person brings down someone else with their words, not knowing that they are really bringing themselves down as well, because we are all one entity. This is why it says “Adam” specifically regarding Tzaraat.
The Walking Dead and the Metzora
It says in the Gemara, in Masechet Nedarim, that four different people are practically considered dead: A blind person, a person that doesn’t have children, a poor person, and a person who developed Tzaraat.
Rabbi Chaim Shmuelevitz writes in his book Sichat Musar that there is a common aspect found in each of these types of people: they feel isolated from others and are unable to give.
With a blind person, he feels disconnected from the world, as he only perceives the world in his limited hearing, taste, and smell. Rabbi Chaim Shmuelevitz additionally says that seeing is the first step to actually seeing other’s problems in order to help them, as we see with Moshe Rabbeinu. It says in the verse that Moshe saw the people in their suffering. Rashi comments on this that he put his eyes and his heart to feel their pain. We see that only through seeing their sorrows did he connect to them and was able to help them.
Secondly, a person that has no children is considered dead because he doesn’t have children to give to and to care for, and he feels useless. This is why the Talmud says that someone who raises an orphan, it is considered as if he gave birth to him. Because he is giving to the child and putting in effort to raise him, it is like he gave birth to him. He also feels isolated from all others who have children and how they put all of their love and focus on them.
The same is true with the poor person, as he has no money to give and is constantly relying on others, and he lacks this feeling of being able to help others and give. Because of this, he feels ostracized from society.
Regarding the main case of our Parasha, a Metzora has to be isolated outside of the main camp, out of contact with others and unable to give or relate with others. This also explains why specifically a Metzora is considered dead, because there are many illnesses that are much more painful. The point is not the illness, but the isolation from others.
A Personal Wake-up Call from HaShem
R’ Shimshon Hirsch says that the whole idea of Tzaraat is that the Torah is going into the small world of a person. All the physical actions that directly affect the world, like stealing and causing damage, can be judged by any court.
However, the more personal things of a person that are more part of his own world, like Lashon HaRah, bribing, arrogance, and stinginess, cannot be controlled and the court cannot rule on them. Tzaraat is a vehicle for HaShem to communicate with the person about these finer things.
Additionally, it is interesting that one who potentially has Tzaraat would have to approach Aharon HaKohen to get it checked. Aharon HaKohen was very humble, and he would love peace and pursue peace, so this made him the appropriate person to approach for someone who could be guilty of these negative traits and needs to fix them.
This is also why one of the blemishes identified as leprosy is called Se’et, which can also mean feeling higher than others, and being arrogant. Also Sapachat which is another one of the blemishes can also mean to take money, like one who has a desire to take money from others. The blemish of Baheret means white, and the Gemara says that one who embarasses his friend in public makes his face pale and white.
For all these traits the Metzora comes to Aharon to help influence him to fix them and to fix them, as Aharon was a man of tremendous Midot (character traits) andlove for Am Yisrael.
The Exposer Will be Exposed
We learn in this Parasha that Tzaraat can develop on three different things: someone's skin, clothes, or house. The connection that we find between these things is that they are all used as a cover for the person. Skin covers his flesh, clothes cover his body, and his house shelters him entirely, guarding him from the elements and giving him some privacy.
The reason Tzaraat affects things that are coverings is because someone who speaks Lashon HaRah or embarasses his friend does damage to him by exposing what is supposed to be hidden and private. Measure for measure, HaShem puts Tzaraat on one of his coverings, and he becomes exposed. If on his skin, he becomes embarrassed in front of others, and if on his clothing, he now has no garment, and if on his house, he now has no shelter.
Right now, we are working on a book on the Haggadah, therefore I would like to share 5 points related to Pesach.
Why are the Titles so Important?
The Seder night is organized into the familiar sections and Simanim of which are nostalgically sung every Pesach (Kadesh, Urchatz, Karpas…). We see how these Simanim are formally listed in the front of every Haggadah and are boldly displayed before every one of their corresponding sections. But, why are they so important? Can’t we just list the passages and their instructions without a formal title for each?
In the first place, we aren’t sure who first designated these Simanim for the Haggadah. Some say Rashi wrote them, but others say Rabbi Shlomo MiPlaiza did.
In any case, for sure the purpose of the Simanim is to help us remember where we are in the Haggadah and how far we have gotten, as there are many passages to read and actions to do. Also, in their times, not everyone could afford to purchase multiple Haggadot, so they would use the Simanim as a way of signing to where they were in the Haggadah for others to follow along.
The Admur MiBellez offers a different reason. He explains that there is a debate on what is preferred: Is it better to be diligent with the Mitzvot and to do things as quickly and swiftly, or is it better to take your time and make sure to glorify the Mitzvah as much as possible. For example, is it better to sanctify the moon 3 days after Rosh Chodesh, or to wait until Shabbat so more people will come?
In our case with Pesach, we try to cover both opinions, so we start immediately with the Simanim in order to mention the story of Yetziat Mitrayim and fulfill our obligation of retelling the story in a quick fashion. Only then do we make a long Seder explaining the full story, glorifying the Mitzvah.
Four Only-Childs
It says, each time for every son, “one” in order to show that a parent needs to treat each of his children individually and cater to their unique strengths and weaknesses. He should also not discriminate between his children and give each their own needed attention, even the wicked one that we mention in the Haggadah.
The best Way to Teach is Through Experience
In our days, the son who doesn’t know how to ask is unfortunately very common among people. It is fortunate, however, that on Pesach, we see that everyone comes together and each of the four sons come to the Seder table, no matter their level.
With that being said, when a person comes and sits at your table, not knowing what you are doing or saying, one should make their guest feel comfortable and at home. Pesach is arguably one of the most important holidays of the year, as it serves as the anchor for our beliefs for the entire year. Pesach was the day we became a nation, and is the day when we testify to our tradition passed from generation to generation.
In the recent months, we truly see Pesach’s importance, as we see how everyone denies our connection to our land. It is essential that every Jew should know who he is. Thus, we have to make sure to explain the Haggadah clearly for everyone to understand, and to make it memorable.
This is also the reason we have the tactile symbols of the Seder plate. It makes the messages of the Haggadah more memorable than simply reading passages.
This also applies to those that have children, as children learn best through visuals and experience. The Haggadah was specifically designed like this for every Jew to remember who they are.
Learning from the Mountain
In the Haggadah, when we say Dayenu, it says that if HaShem had brought us close to Har Sinai, but had not given us the Torah, it would have been enough. What would we do by Har Sinai without the Torah?
There are a few answers. One suggestion is that we would learn from Mount Sinai to be humble, as the famous Midrash says that Mount Sinai was chosen for the giving of the Torah because of its humility.
After we have learned humility, we would have learned not to be haughty and try to do things without other’s help. We would instead come together and realize the power in our unity, especially as we were all gathered together as a nation when we came to Mount Sinai. We would have cared about each other and worked together.
This is exactly what Rebbi Akiva said is the essence of the entire Torah, as he famously answered when he was asked to say the entire Torah on one foot.
We see how essential this trait is, and based on Rebbi Akiva, it also encompasses the entire Torah. It really would have been enough to simply reach Har Sinai.
The idea behind Chad Gadiyah -
What’s the idea behind the song Chad Gadiyah, which we sing towards the end of the Haggadah? It seems like it is simply a funny story with no connection to the Haggadah. Additionally, why is it written in Aramaic? The majority of the Haggadah is written in Hebrew.
Many say that because it was written a few days after the destruction of the Temple, it was written in Aramaic for the people of the time to understand it. Additionally, the point of Chad Gadyah was to strengthen Am Yisrael after their tragic loss of the Beit HaMikdash, and to tell them that HaShem had not forsaken them.
We see this from Chad Gadyah itself, as just as the person bought the sheep for two Zuzim, so too we are like the sheep and HaShem purchased us with the two Luchot. The cat which eats is like the Egyptians that tried to enslave and rob us of our freedom. Each animal represents all the many nations that tried to wipe us out, but in the end, they themselves were destroyed. The Egyptians, the Persians, the Babylonians, the Greeks, and the Romans all dissipated eventually. We were the ones that lasted throughout all those generations as they all faded away to only become history.
This is a fitting theme for Pesach, as we start the Haggadah with Ha Lachma Anya, and we describe our hope to be finally redeemed next year. Chad Gadyah reminds us that we have survived the Egyptians, and all the other nations that came after us, so we will also outlive and succeed against our current enemies, with the coming of Mashiach,
Amen.
Rabbi Eliyahu Tal