Healing Thyself

This is to be the law concerning the person afflicted with tzara'at on the day of his purification. He is to be brought to the Kohain.                                                             Leviticus 14:2

            Alshikh, in his exposition of the verse, stresses that tzara’at is a spiritual disease, not a physical one. One of the major differences between the two types of disease is that a properly trained physician will be able, with God’s help, to cure physical diseases, while spiritual diseases, which result from sins, can be cured only by the sinner himself. Since the sinner brought (the spiritual) disease upon himself, he is the only one who can effect a cure. Neither the physician nor the Kohain has the ability to cure spiritual disease. Even He Who cures all man’s maladies does not cure spiritual disease. The sole means for curing spiritual disease is repentance.

            The Kohain’s function in matters of tzara’at is not curative, but educational, to teach the metzora God’s ways and guide him in the process of repentance. “The Kohain merely prepares the metzora, who must heal himself.”

            Based upon Alshikh’s elucidation, we can note parallels between the laws of the metzora and the laws of repentance as codified by Maimonides.

            The concept underlying the process of quarantining a metzora is to isolate him and spur him on towards repentance, by reflecting on the reasons for his (spiritual) disease. This is certainly true of the metzora’s removal from the camp of Israel. Quarantine and even more so, removal of the meztora from the camp of Israel, are parallel to exile, of which Maimonides writes [Laws of Repentance 2:4]:

                        It is appropriate for the penitent to exile himself from his place.

                              In chapter 14, the Torah refers a dozen times to “the person undergoing purification” (hamitaher), as Alshikh notes, employing the present tense. Indeed, the repentance process must be ongoing and always in the present tense.

      Further, Alshikh comments that the wording of the verse “this is to be (tihyeh – future tense) the law” seems unusual and the word “tihyeh” apparently is unnecessary.  The addition of “tihyeh,” Alshikh explains, is to teach the truth that “all atonement is dependent upon repentance. A sinner’s atonement depends upon his offering sacrifices, but if he does not repent, no number of sacrifices will bring him atonement, for repentance is essential and brings atonement.”

      Similarly, Maimonides writes [Laws of Repentance 1:1]:

Those who bring sin offerings or guilt offerings must also (confess their sins) when they bring their sacrifices for their inadvertent or willful transgressions. Their sacrifices will not atone for their sins until they make a verbal confession and repent as [Leviticus 5:5] states: "He shall confess the sin he has committed upon it."

            Alshikh explains the seemingly superfluous heading “This is the law” by noting that it is considered a great merit for one to have a Torah portion inspired by him (as our Sages taught concerning Jethro, see [Shemot Rabba 27:8]). Based upon this axiom, our parasha praises the metzora “undergoing purification” as one who was able to overcome his sins, repent and cure himself of tzara’at. Therefore, this parasha, as it were, is particularly close to God’s heart, and He wishes that it constantly be before Him. That is, the metzora “undergoing purification” is a ba’al teshuva (a penitent), and penitents stand in closeness to God, as Maimonides writes [Laws of Repentance 7:7]:

How exalted is the level of repentance! Previously, the (transgressor) was separate from God, the Lord of Israel, as (the verse [Isaiah 59:2] states: "Your sins separate between you and your God." He would call out (to God) without being answered as the verse [Isaiah 1:15]] states: "Even if you pray many times, I will not hear." He would fulfill mitzvot, only to have them crushed before him as is stated [Isaiah 1:12]: "Who asked this from you, to trample in My courts," and [Malachi 1:10] "Oh, were there one among you who would shut the doors that you might not kindle fire on My altar for no reason! I have no pleasure in you,' says the God of Hosts, `nor will I accept an offering from your hand.'”

Now, he is clinging to the Shechina as is stated [Deuteronomy 4:4]: "And you who cling to God, your Lord." He calls out (to God) and is immediately answered as the verse states [Isaiah 65:24]: "Before, you will call out, I will answer." He fulfills mitzvot and they are accepted with pleasure and joy as is stated [Ecclesiastes 9:7] "God has already accepted your works," and [Malachi 3:4]: "Then, shall the offering of Judah and Jerusalem be pleasing to God as in days of old and as in the former years."

            In verse three, the Torah still refers to the person undergoing purification as a metzora. Alshikh notes that this appellation is a reminder of the person’s sin, and might, therefore, be considered inappropriate. Rather, Alshikh posits, the Torah teaches that we not look “with a bad eye” at the plague and suffering brought about by the metzora’s sins, since it was tzara’at which brought him to repent. “Thus, referring to the tzara’at is positive when the metzora repents his evil ways and his purity is revealed.” That is, mentioning the healed metzora’s sins constitutes praise, since he has repented. This point is stated by Maimonides [Laws of Repentance 7:8] thus:

Penitents know that it is meritorious of them … that as long as they are embarrassed by their (former) acts and shamed by them    their merit is great and their level is raised.

            Though the true secrets of the laws of tzara’at are beyond our comprehension, based upon Alshikh’s enlightening approach, the laws of the metzora “undergoing purification” provide significant lessons concerning repentance.

One or the Other

However, among the cud-chewing, hoofed animals, these are the ones that you may not eat: The camel though it brings up its cud, it does not have divided hoofs, so it is unclean to you;  and the hyrax, though it chews its cud does not have divided hoofs, so it is unclean to you; and the hare, though it though it chews its cud does not have divided hoofs, so it is unclean to you; and the pig, though it has completely divided hoofs, it does not chew its cud, so it is unclean to you.    Leviticus 11:4-7

            After introducing the two signs of a kosher animal, the Torah specifies four animals each of which has only one of the signs and is therefore not kosher.

            Kli Yakar raises two questions:

1] Why does the Torah mention the sign of kashrut which each of the four animals has, since it is the missing sign which is crucial?

2] In the original Hebrew, the simple meaning of the verses seemingly implies that the sign of kashrut which is present in each of the four (chewing its cud for the camel, hyrax and hare; divided hoofs for the pig) is the reason that the animals are unclean. It is quite perplexing that the Torah presents the sign of kashrut as the reason for the animal being non-kosher!

            Kli Yakar explains that the presence of only one sign of kashrut “adds uncleanliness upon uncleanliness,” and those four animals represent hypocrisy, as it were, showing themselves as being kosher, yet they are worse than the completely evil ones, who make no pretension of being righteous. Of course, we cannot attribute hypocrisy to animals, however, eating those animals may impart negative traits within those who eat them, and one who eats of these four animals is at risk of taking on their negative trait.

The IDF's Role Models

            In my opinion, when we commemorate the memory of our soldiers who gave their lives in defense of the Holy Land and of those who dwell within her, it is equally incumbent upon us to remember those who risked their lives and through the grace of God were able to complete their missions and return home safely.

            As one who has served in an IDF combat unit (though admittedly not a front-line unit), I can state categorically that the reason the IDF has won every war forced upon us is Divine help. However, one of the things that the IDF does, which, as it were, makes God’s work easier, is that an officer does not send his men into battle, but leads them into battle. In the IDF, the battle cry is “Follow me.”

            The IDF’s approach is the traditional Jewish approach. When God informed Moses that he must prepare to die, the Master of all Prophets responded with the greatness of a true leader. Rather than renewing his request to be allowed to cross the River Jordan and enter western Eretz Yisrael, Moses’ sole request was on behalf of the people:

Moses spoke to God, saying: “May the Lord, the God who gives breath to all living things, appoint someone over this community who will go out before them and will come in before them, and who will lead them out and bring them in, so the community of God will not be like a flock that does not have a shepherd."                                      Numbers 27:15-17

            Rashi quotes our Sages’ comment [Midrash Sifrei]:

“Who will go out before them:” Not as the kings of the nations, who stay in their palaces and send their soldiers to battle, but as I myself have done in fighting Siḥon and Og, as the verse says: “Do not fear him, for I have given him into your hand.” [Numbers 21:34]; and as Joshua did, as is stated [Joshua 5:3] and similarly of David it is stated [I Samuel 18:16] “For he went out and came in before them” – he went out at their head and came in at their head.

            (We may note that Rashi’s version differs slightly from the actual text of Sifrei, which reads “As Pineḥas did, as the verse states: ‘And Moses sent them to the war, a thousand of every tribe, them and Pineḥas the son of Eleazar the priest, to the war, with the holy instruments, and the trumpets to blow in his hand.’” [Numbers 31:6] We should pay attention to the fact that Pineḥas, as the Kohain Appointed for War, is the representative of the army rabbinate.)

             Rabbi Moshe Zvi Neriah commented that the traditional approach of Jewish fighters precedes Moses, and dates to the time of the first Jew.

When Abram heard that his kinsman had been taken captive, he called out all his 318 fighting men who had been born in his house. He pursued them to Dan. He divided (his forces) against them that night - he and his servants. He attacked, and pursued them as far as Ḥovah, which is to the left (north) of Damascus.                           Genesis 14:14-15

            Demonstrating great daring, Abram pursued the victors in the “First World War” with his 318 fighters. We may suggest that Abram led a commando raid, but that does not diminish the accomplishment, and to the contrary, it is a harbinger of the IDF’s audacious approach. The verses make it clear that Abram was a hands-on commander in the field. We may add that, even though Abram’s nephew Lot was not a Jew, Abram’s military action presages one of the definitions of Milḥemet Mitzva, a mandatory war, which is “to save Israel from its oppressors.” [Maimonides Laws of Kings and Their Wars 5:1]

Our Sages taught that Jacob prepared himself to face Esau in three ways: with prayer, sending gifts, and readiness to fight. [P’sikta d’Rav Kahana 19:3] The order presented by the Midrash teaches a number of significant lessons:

Firstly, for the Nation of Israel, prayer must precede battle, because it must understand that salvation is in God’s hands, and the nation cannot rely solely on its own might and power. On the other hand, the nation cannot rely exclusively on prayer and refrain from fighting. We are obligated to do our part, and then, and only then, we can anticipate God’s intervention on behalf of Israel.

Fighting is the last option, never the default position, and is to be used only when all reasonable alternatives have been exhausted.

In the first battle the Nation of Israel was forced to fight, against Amalek, Moses commanded Joshua: “Choose men for us, and go out to battle against Amalek.” [Exodus 17:9] As the first general of Israel, Joshua’s mission was to lead his men into battle against Amalek, not to send them to battle. It was specifically the fact that Joshua was Moses’ prime disciple and his successor which qualified him to be Israel’s general, as Alshikh comments: “Moses chose him because Joshua never departed from the tent of Torah study.” In this battle as well, there is the combination of the power of prayer and the power of Israel’s fighting, as Moses “stood on top of the hill.” [ibid.] Naḥmanides comments that Moses stood on the hill so the fighters would “see Moses engaged in prayer, with hands raised to heaven, to strengthen their belief and to add courage and bravery.” That is, Moses’ prayers increased the fighters’ morale.

Rabbi Neriah comments further that the Bible is a virtual catalogue of military leaders of Israel who led their men into battle:

                        P Ehud ben Gera declared, “Follow me.” [Judges 3:28];

P Concerning Barak ben Avinoam, the verse states: “Barak went down from Mount Tabor and ten thousand men followed him.” [Judges 4:14];

P Gideon ordered his three hundred men “Watch me and do what I do.” [Judges 7:17]

            Ḥaim bar Lev, the IDF’s eighth chief of staff, (who was not a traditionally observant Jew) expressed the ethical dimension of the IDF’s approach, when he stated: “The more senior an officer, the more frequently he is required to make the decision to send men on dangerous missions. The willingness of the commanders themselves to always march at the head of the camp is the source of the ethical strength necessary to make such decisions.” Bar Lev added: “I believe the fact that our army produces such officers and the fact that it has such officers, who through personal example, self-realization and audacity, mold the image of the army and foster its spirit, is one of the superb manifestations of the uniqueness of the Nation of Israel in its Land.”

            We will conclude with an additional comment of Rabbi Neriah. Based upon the prophecy of Micah, the IDF’s approach – the traditional approach of Jewish officers is also the approach of the future, as Micah prophesied: “They will pass on, their king before them, the Lord at their head.” [2:13] “Their king” refers to a king of flesh and blood, the Messiah (as per the exposition of Alshikh), who will personally lead the Nation of Israel. Yet the prophecy of Micah adds a powerful dimension: “the Lord at their head.” As we have said, when an Israelite officer leads his men, then “the Lord is at their head.”

Lessons of the Evil Son

            Following are two comments by Rabbi Y. M. Harlap (head of Rabbi Kuk’s yeshiva after Rabbi Kook’s death, my father’s Rosh Yeshiva), which demonstrate the greatness of the klal, the community of Israel.

            The Hagadah says of the rasha, the evil child, “because he excluded himself from the community, he has rejected the fundamental principle of Judaism”. The very fact of removing oneself from the community constitutes a repudiation of the fundamental principle of Judaism.

            After making its editorial comment about the rasha, the Hagadah presents the response which is directed to him: “had he been there, he would not have been redeemed. Rabbi Harlap stressed the word “there”, and explained: had this rasha been in Egypt, before Israel was brought out to stand at Mount Sinai, he would not have been redeemed. However, after the Children of Israel received the Torah, which is our constitution, the rasha would have been redeemed as part of the nation. Though the rasha wishes to exclude himself from the community, the power of the community is so great that even the rasha would be saved. 

Yearly and Daily Reminders of the Dry Bones

            The theme of the haftara of Shabbat Ḥol HaMoed Pesaḥ is teḥiyat hameitim, resurrection of the dead, as the prophet Ezekiel saw in the Valley of the Dry Bones [37:1-14].

            While the Talmud gives no reason for its choice of this chapter as the haftara, Rav Hai Gaon (939 – 1038) notes that tradition is that resurrection of the dead, the subject of the verses, will take place during Ḥol HaMoed Pesaḥ.

            Based upon the writing of Rabbi Shlomo Wolbe, we can offer an alternate suggestion for our Sages’ choice of this (half) chapter as the prophetic reading for Shabbat of Pesaḥ. Rabbi Wolbe writes:

As difficult as it is for us to envision this great wonder (of resurrection), behold God has provided us a glimpse in this world, with the transition from winter to spring. During winter the trees stand bereft of all fruit and leaves, completely dry without a drop of moisture (as the dry bones which Ezekiel saw), and yet in the spring the trees blossom, leave sprout, and the fruit begins to form. This wonder repeats itself annually, and the believer who observes this is strengthened in his belief in teḥiyat hameitim. 

            Pesaḥ, as the spring festival, conveys the message of renewal and ultimately of resurrection.

            Perhaps Rabbi Wolbe’s insight explains the tradition associating teḥiyat hameitim specifically with the month of Nissan.

            It is of significance that it is specifically Ezekiel, the only prophet whose entire prophetic career took place outside the Holy Land, who sees the vision (or the actual resurrection) in the Valley of the Dry Bones.

            Malbim explains [commentary on Ezekiel 36:12] that the graves which God showed Ezekiel represent the Diaspora, “where the national collective body of Israel dwells in the dark depths,” and Israel’s spiritual resurrection can take place only within the Holy Land. Thus, the order of events is explicit in the verses:

Therefore prophesy, and say unto them: Thus says the Lord God: Behold, I will open your graves, and cause you to come up out of your graves, O My people; and I will bring you into the Land of Israel. [v.12]

 and then (and only then) [v.14]:

And I will put My spirit in you, and you shall live, and I will place you in your own Land; and you shall know that I God have spoken, and performed it, says God.

            In fact, we have not only a yearly indicator of teḥiyat  hameitim, but a daily one. Our Sages [Babylonian Talmud, Berachot 57b] taught that sleep is one-sixtieth part of death. It therefore follows that awakening is one-sixtieth part of teḥiyat  hameitim.

            Rabbi Kook explains that human beings are composed of both spiritual and physical aspects, with the ideal being for the physical side to serve the individual’s spiritual development. Thus, sleep is necessary, not only physically, but spiritually as well.  If we see the parallel between sleep and death as being reciprocal, we can understand that just as sleep serves to allow one to prepare for additional days to perfect his spiritual self, so too death serves as the precursor to the spiritual fulfillment which will come with teḥiyat hameitim and the era which is “entirely good” [Maimonides Laws of Repentance 8:1], a world which is entirely spiritual.

Dual Purpose of the Exodus

Israel’s ascent from Egypt was completed only upon the nation’s entrance into its Land, as we read “We are the ones He brought out of there, to bring us to the land He promised our fathers, and give it to us.” [Deuteronomy 6:23, quoted in the Hagadah] There is a progressive process, from exodus to acceptance of Torah at Mount Sinai to entering the Land, which is the ideal place for fulfillment of mitzvot.

            This verse stresses that the exodus from Egypt was goal oriented; its purpose was not merely to take the Israelites from Egypt, but to bring them to the situation where God will dwell among them.

This verse does not stand independently, but must be understood in connection with God’s second charge to Moses concerning the redemption from Egyptian bondage:

Therefore say to the Children of Israel: I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage, and I will redeem you with an outstretched arm, and with great judgments; and I will take you to Me as a people, and I will be for you a God, and you shall know that I am the Lord your God, who brought you out from under the burdens of the Egyptians. And I will bring you into the Land which I lifted up my hand to give to Abraham Isaac and Jacob, and it will be a heritage for you. I am the Lord.                                              Exodus 6:6-8

The verses clearly state that the purpose of the exodus was to bring Israel into its Land, while our verse adds the dimension which conveys the significance of the Land: it is within the Land that the nation of Israel will be able to bring the Shechina into its midst, as our Sages taught that only the Holy Land is the land of the Shechina.

In essence, the exodus was not a goal but a means to bring Israel to its own Land. Yet entering the Land is not the final goal, rather the means to allow God to dwell among His people.

For Israel to dwell in its Land without striving to bring the Shechina into the nation is to confuse the means and the goal.