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Chassidut on the Torah |
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The week of Tazria—Metzora 5762 Overview Overview of the parshas: This week is a 'double-header'. Parshas Tazria (Leviticus 12:1-13:59) opens with childbirth laws, followed by a long discussion of the distinguishing signs of tzara'as* on skin, hair, and garments. Parshas Metzora (Leviticus 14:1-15:33) discusses the process of purification for a metzora (one having tzara'as), the poor metzora's offering, tzara'as on houses, and concludes with laws about male and female discharges which cause impurity and means of attaining purification from these.
Insights This week is a double portion, meaning that we read both Tazria and Metzora. It is interesting to think about why the three previous portions speak about offerings in the Temple of animals and plants, and only now does the Torah begin to speak about man; how we become impure and the process of purification. The Midrash (Rabba, beginning of Tazria) explains: Just like the forming of man was only after all the other domestic animals, wild animals and birds of the creation, so too, the Torah teachings of man are explained only after the Torah teachings of the domestic animals, wild animals and birds. Why was man created last? The Talmud (Sanhedrin 38/a) gives a few reasons: Man was created last in order to enter a world already prepared for him [so that he could immediately enter into the mitzvah of Shabbos; or similarly, so that he could start his meal immediately, i.e. a demonstration that the world was created solely for him.] A second reason is that if man's behavior is inappropriate, it can be said to him: do not be so haughty; even a mosquito was created before you. These two reasons express different and opposing traits of man. The first represents man as the pinnacle of the creation. The second uncovers the lowliness of man in this world. In the teachings of Kabala, these two (opposing) realities within man are expressed as follows: The first, man's greatness, refers to his Jewish divine soul; the second, his lowliness, refers to his physical body. In the Tanya (the primary textbook of Chabad Chassidus - chapters 2 & 29), it explains that the soul, which is literally 'a portion of G-d from above', is what makes man higher than the rest of creation. Even if we sin, this essential divinity remains with us always. On the other hand, our (physical) bodies bring us lower even than a mosquito. All of the other creations fulfill G-d's will automatically, Man however, (having freedom of choice) is the only creation that can rebel. Because of this innate potential, he is considered the lowest. The Torah's system is to move from the less to the more complicated. It is easier for the Torah to control the animal kingdom than the human one. Understanding the concept of these two elements, the Rebbe adds a beautiful teaching. It is impossible that this dramatic collision of forces does not serve a unique and spiritually high purpose. From the aspect of the 'physical body', man can fall lower than any of the other creations. However, specifically embedded in this possibility is the purpose of creation! It is G-d's will that the elevated G-dly soul should enclothe itself in a lowly body, in order to sanctify and elevate it. Man, 'adam,' who was formed from earth (in Hebrew: 'adama'), should reveal the unique advantage of his soul. Then it will be made clear that the word 'adama' is really from the word 'adomeh', which means "similar to". We become 'similar to' the supernal, we become like G-d when we elevate the physical. The Almighty desires that we make Him a dwelling place in these lowest worlds. Shabbat Shalom, Shaul |
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