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Parshiyos Tazria Umetzora -- Rosh Chodesh Iyar

Levels of Providence

Mysterious Laws of Tahara ("Purity") The two parshiyos this week deal extensively with the laws of purity and contamination. Much of the material discusses a peculiar phenomenon known as "tzaras." It comes in different forms: A particular skin disease; certain spots on clothing; spots on the house. Various natural situations are discussed: a woman's bleeding after giving birth, the religious need for the male's foreskin to be circumcised.
Separation is not Judgment These areas are addressed in terms of purity versus contamination. The "purity" and "impurity" is not something that can be perceived empirically, with the eyes or by an instrument. The Torah is not judgmental regarding "purity" and "impurity," but deals with the subject in legal terms: Impure animals are not to be eaten by a Jew (last weeks parsha), men and women who are rendered impure due to certain secretions should not have marital relations until purified; the youth who is uncircumcised prevents his household from partaking of the Paschal lamb (parshas Bo). The Kohein is the most sensitive to the laws of purity, for he is commanded not to become impure. Therefore, the Kohein has a special position when it comes to determining one's status as "tahar" (pure) or "tamei" (impure). [See the Ramban and comments of R. Chavel p. 522-3 Hebrew edition, that the Kohein's position applies in several areas.] Ramban (Nachmanides) declares that the laws of "tzaras" (the spots on the body, clothes and house), are a sign of distinction for the Israelites. At a time of great religious feeling, they will be close to G-d. He will protect them and indicate His wrath when they err. The diseases and difficulties of "tzaras" came as a result of wrongful conduct. We do not merit these afflictions today because we are not on such a high spiritual level. (Such hardships are referred to in Rabbinic Literature as "afflictions of love.") The Divre Yoel explains that such spots today would be considered natural phenomena alone. We should go to the experts (doctors, cleaners and engineers), those who know how to advise regarding the material, physical world. True, Judaism states that G-d controls all; nonetheless, He works through the forces of nature, but not purely by miraculous means. Therefore -- today -- we need to put in our effort and not rely -- entirely -- on miracles. Conclusions From our discussion regarding the "afflictions of love," important conclusions can be drawn. It is fascinating to see that Jewish attitude is not: "With G-d's help, everything will go right," but rather: "With G-d's help, even that which goes wrong will be right." That is, everything may not go perfectly smoothly, but it will be meaningful and uplifting. When we are close to G-d, even that which goes wrong will bring us closer to G-d. It seems to us that this attitude itself has healing properties. Perhaps such an attitude alone could help propel us to the religious level of our ancestors. "Even that which goes wrong will bring us closer to G-d," "With G-d's help, even that which goes wrong will be right." The legal commentary, Sha'arim Metzuyanim Behalacha, quotes from the Talmud that the correct medicine is chosen in heaven. The commentary asks, "Who knows that the doctor who brings the medicine is the correct one?" And replies: "Since the patient is confident with the doctor and feels comfortable with him, he has the greatest chance of receiving good treatment from the doctor he appreciates..." The attitude itself has healing properties! (We have already discussed this in terms of current medical findings in Vol. 7 #51).

(c) Rabbi Yaakov Bernstein and Genesis, '97



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