Seeking Spiritual Healing
Tazria
Tzaraas was a physical manifestation of what was intrinsically a spiritual malady.
The Talmud lists seven sins which may potentially be the cause of an outbreak of Tzaraas; Lashon Hara (gossip), murder, false oaths, immoral relationships, arrogance, robbery and jealousy. The purpose of the disease was to highlight a person’s spiritual shortcomings, so that they may repent and rectify them.
Some of these sins are alluded to in this week’s Parsha itself, which details the laws of different types of Tzaraas and the purification of the Metzora.
In Parshas Metzora we read about the purification procedure for the Metzora. This process came after the Metzora had been pronounced clean. However, ‘clean’ meant that the Metzora had merely ceased his wrongdoing (and that their Tzaraas spots had gone). One of the purposes of the purification was to educate the Metzora as to how he may improve his character and rectify the sins that cause Tzaraas.
As part of his purification, the Metzora would bring two birds, a stick of cedar wood and hyssop. The Talmud explains that these items allude to two of the sins which bring about Tzaraas. The birds, known for their incessant twittering, reflects the sin of the Lashon Hara, a sin related to chattering.
The Metzora may have brought about his ailment through being haughty and arrogant, like the tall cedar tree. To be purified, the Torah subtly hints that he must humble himself like the lowly hyssop.
A third possible cause of Tzaraas may have been the Metzora’s envy of his fellow’s possessions, possibly even resorting to theft. One who had Tzaraas appearing on the walls of his house was required to have all his possessions removed from his home. This again is commensurate to his deeds. He took possessions that did not belong to him, so the Kohen removes his possessions from his home.
The parallel between the purification procedure and these 3 sins is apparent in an additional stage of the Metzora’s purification - the shaving of his hair. The hair on his head is shaved corresponding to the sin of arrogance, the proud head. The hair of his beard is shaved for the sin of Lashon Hara, the slanderous mouth. The eyebrows corresponding to his sin of envy, the jealous eye.
Parshas Metzora teaches the laws of how the Metzora become pure. The word Metzora is a composite of מוציא רע, meaning to take out or remove the negativity, alluding to the spiritual negativity inside of a person that they must take out. The Parsha of purification begins זאת תהיה תורת המצורע, alluding to the fatc that only through Torah study can one become purified from their inner negativity.
At the beginning of the purification of the Metzora, the first thing we are told is והובא אל הכהן, he must be brought to the Kohen. When someone seeks self-refinement and improvement, they must find a spiritual guide or mentor, who can help them identify their shortcomings and guide them on the path of Teshuvah. The mentor will guide them to isolate themselves - to immerse in personal reflection and introspection.
There is also a lesson in the Parsha for the Kohen as well. The verse says that the Kohen must go out to the Metzora. Talmidei Chachamim cannot sequester themselves in their own personal service of Hashem. They must be prepared to give up their time and own spiritual pursuits to help others in their spiritual growth and quest for purification.
The Talmud lists seven sins which may potentially be the cause of an outbreak of Tzaraas; Lashon Hara (gossip), murder, false oaths, immoral relationships, arrogance, robbery and jealousy. The purpose of the disease was to highlight a person’s spiritual shortcomings, so that they may repent and rectify them.
Some of these sins are alluded to in this week’s Parsha itself, which details the laws of different types of Tzaraas and the purification of the Metzora.
In Parshas Metzora we read about the purification procedure for the Metzora. This process came after the Metzora had been pronounced clean. However, ‘clean’ meant that the Metzora had merely ceased his wrongdoing (and that their Tzaraas spots had gone). One of the purposes of the purification was to educate the Metzora as to how he may improve his character and rectify the sins that cause Tzaraas.
As part of his purification, the Metzora would bring two birds, a stick of cedar wood and hyssop. The Talmud explains that these items allude to two of the sins which bring about Tzaraas. The birds, known for their incessant twittering, reflects the sin of the Lashon Hara, a sin related to chattering.
The Metzora may have brought about his ailment through being haughty and arrogant, like the tall cedar tree. To be purified, the Torah subtly hints that he must humble himself like the lowly hyssop.
A third possible cause of Tzaraas may have been the Metzora’s envy of his fellow’s possessions, possibly even resorting to theft. One who had Tzaraas appearing on the walls of his house was required to have all his possessions removed from his home. This again is commensurate to his deeds. He took possessions that did not belong to him, so the Kohen removes his possessions from his home.
The parallel between the purification procedure and these 3 sins is apparent in an additional stage of the Metzora’s purification - the shaving of his hair. The hair on his head is shaved corresponding to the sin of arrogance, the proud head. The hair of his beard is shaved for the sin of Lashon Hara, the slanderous mouth. The eyebrows corresponding to his sin of envy, the jealous eye.
Parshas Metzora teaches the laws of how the Metzora become pure. The word Metzora is a composite of מוציא רע, meaning to take out or remove the negativity, alluding to the spiritual negativity inside of a person that they must take out. The Parsha of purification begins זאת תהיה תורת המצורע, alluding to the fatc that only through Torah study can one become purified from their inner negativity.
At the beginning of the purification of the Metzora, the first thing we are told is והובא אל הכהן, he must be brought to the Kohen. When someone seeks self-refinement and improvement, they must find a spiritual guide or mentor, who can help them identify their shortcomings and guide them on the path of Teshuvah. The mentor will guide them to isolate themselves - to immerse in personal reflection and introspection.
There is also a lesson in the Parsha for the Kohen as well. The verse says that the Kohen must go out to the Metzora. Talmidei Chachamim cannot sequester themselves in their own personal service of Hashem. They must be prepared to give up their time and own spiritual pursuits to help others in their spiritual growth and quest for purification.