27 - TAZRIA-METZORA - 5754

[YOSEF KAZEN <yyk...>]

                    IN THE GARDEN OF THE TORAH

                         Tazria-Metzora

                       Conceiving New Life
                         Mashiach's Name

                         ------------------
               Insights of the Lubavitcher Rebbe Shlita
                    on the weekly Torah Readings

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                       Publisher's Foreword

The two parshiyos read this week focus on the subject of tzaraas,
a bodily affliction related to leprosy. And as highlighted in the
second essay, this malady is associated with Mashiach, to the
extent that the Talmud calls him "the leper of the House of
Rebbi."

The concept of Mashiach suffering is difficult for many of us to
understand. We like to conceive of Mashiach as a spiritual
superman, who is invulnerable to all afflictions. This is more
than a dream; there's a measure of logic to it. For if Mashiach
will suffer like we do, how is he better or different?

And yet, as explained in the present essay, our Sages speak about
Mashiach's suffering; this is also part of the picture of the
emergence of the Redemption. It is not a part that we enjoy
thinking about, but seeing it should not cause us to turn away
from the concept of Mashiach as whole.

Plainly put, seeing the suffering of Mashiach should not make the
message of redemption any less real for us.

On the contrary, the message of redemption is a message, like all
messages shared with us by the Rebbe Shlita, that is based on
reality.

When the Rebbe said, "The time for your Redemption has arrived,"
he was not expressing a prayer or a blessing. He was sharing
insight into the truth of our existence. And that truth is just
as real today as it was a month ago, or 30 months ago.

Seeing the suffering is not pleasant, but it is only a temporary
phase.

The essay cited also communicates the message given by the Rebbe
to make the temporary nature of the suffering even more fleeting:
study about Mashiach and Redemption.

For doing so:

      a) makes Redemption a part of one's life, allowing one to
         see all the elements of the picture of Redemption, not
         merely the painful ones, and

      b) on a spiritual level, draws the Redemption into this
         world, making vessels for its light to be positively
         expressed.

The Geula - redemption - is associated with renewal.

May the study of the Rebbe Shlita's teachings generate blessings
of healing and renewal for all Jews, and in particular for the
Rebbe Shlita himself. And may he lead us to the actual Redemption
in the immediate future.

                                              Sichos In English
                                              2 Iyar, 5754

                ---------------------------------

                       Conceiving New Life

                  Adapted from Likkutei Sichos:
                  Vol. I, p. 236ff; Vol. VII, p. 78-79;
                  Vol. XII, p.  70ff; Vol. XXII, p. 70ff;
                  Sefer HaSichos 5749, p. 379ff;
                  Sefer HaSichos 5751, p. 490ff

                       The Deepest Intimacy

One of the analogies used to describe the relationship between
G-d and the Jewish people is the bonds of love between a man and
a woman. [1]

On the human level, this relationship is multidimensional,
including the deepest levels of intimacy.

Similarly, with regard to the spiritual counterpart, the love
between the Jews and G-d is not languid in nature, but rather a
dynamic union. "The Holy One, Blessed be He, and Israel are one"
[20 - joined in an ardent bond, for which the prophet [3] finds
appropriate the simile, "Your Maker is your mate."

Moreover, on the mortal plane, physical intimacy is more than a
connection between the man and the woman; new life is conceived.
[4]

Similarly with regard to the bond between G-d and the Jewish
people, the relationship is not self-contained; it propagates
vitality.

                          Planting Seeds

The opening verse of our Torah reading alludes to this concept,
stating: "When a woman conceives and gives birth." The "woman"
refers to the Jewish people who bring new life into the world at
large.

More particularly, tazria, the term translated as "conceives"
means "gives seed."

This term also is of metaphoric significance.

For a seed is planted in the earth; there its shell must
decompose entirely. Only then is it possible for it to become a
medium to express the infinite growth potential contained within
the earth.

This motif applies for our people as a whole, and for every
individual.

Our lives are also earthy; they center around material entities.

Even with regard to our Divine service, it is the actual
observance of the mitzvos, not the meditation or feelings they
arouse, which is of primary importance.

Yes, "G-d desires the heart." [5] But if one would meditate on
the Shema all morning with love and fear and not actually recite
the words, or one would be inspired with heartfelt compassion for
a poor person, but would fail to actually give him charity, one's
Divine service would be tellingly inadequate. For "deed is what
is most essential." [6]

And thus mitzvos are referred to as "seeds," as it is written,
[7] "Sow for yourselves for charity." [8]

For every mitzvah is an infusion of Divine-energy into our
material world, which when cultivated will blossom and bear
fruit.

In an ultimate sense, the fruit of the seeds will be the
Redemption, the era when the G-dliness invested in the world
through the Divine service of the Jewish people for thousands of
years will flourish in overt revelation. [9]

This will remake the nature of our existence, allowing us to
appreciate the inner Divine core within all being.

Since the world itself will become conscious of its G-dly nature,
this redemption will never be followed by exile. For G-dliness
will never become concealed again.

                     The Wonder of Conception

Our Sages [10] interpret the expression "When a woman conceives"
as implying that it is she who initiates the intensification of
the love relationship.

Similarly, in the analogue, the implication is that man does not
merely respond to G-d. Instead, he penetrates to the core of his
being and summons up the inner energy to heighten his connection
with G-d.

On this basis, we can understand why the verse highlights the
importance of conception.

Although, at birth, new life is brought into the world, the fetus
already exists. It is at conception when that life is brought
into existence, this being the closest example in our lives to
creation something from nothing. [11]

Chassidic thought [12] explains that the potential to create
something from nothing lies in G-d's essence alone.

Since He is not, Heaven forbid, dependent on any other cause,
He has it within His potential to create something - material
existence - out of absolute naught, without this something having
any cause preceding it.

G-d has imparted His essence to man, and thus the core of every
soul is "an actual part of G-d." [13]

As such, man also has the power of creation, but in reverse.

He lives in this material world, and makes "nothing from
something," revealing the G-dly potential that exists within
Himself and his environment.

This is the power of conception possessed by "the woman,"
mankind.

Through the expression of this potential, we become G-d's
"partner in creation," [14] fashioning the world into a dwelling
for Him. [15]

                          Life and Death

Tazria which underscores the theme of conception is the name
of the entire Torah reading and thus is connected not only to
the opening passages, but to the reading in its entirety.

This presents a difficulty, for although the beginning passages
speak about birth, the main body of the Torah reading concerns
itself with tzaraas, a bodily affliction identified with leprosy.

Tzaraas is the very opposite of new life.

Indeed, our Sages state [16] that a person afflicted with tzaraas
is considered as if he is dead. What place does such a subject
have in a Torah reading associated with new life?

This difficulty can be resolved on the basis of two concepts:

Firstly, tzaraas is not merely a physical malady, it is, to quote
the Rambam: [17] "beyond the natural pattern of the world... a
Divine sign and a wonder [18] for the Jewish people to warn them
against speaking Lashon Hora (gossip and slander)."

Secondly, all the punishments prescribed by the Torah, are not
for the sake of retribution, but rather to absolve a person's sin
and enable him to correct his inner faults. [19]

Tzaraas clearly expresses this principle.

Because a person created strife and friction between others,
he becomes afflicted with tzaraas, and as a result, is required
to stay alone, outside his ordinary habitat. [20]

Only when he has cleansed the influence of friction from himself
it is possible for his body to be become purified from its malady
and for him to rejoin society.

Thus tzaraas is not a negative factor, but rather a Divine
instrument intended to prod an individual to personal refinement
and to encourage the spread of peace and love within our world.

As such, it is an extension of the theme of Tazria which focuses
on our efforts to improve ourselves and our environment.

Tzaraas is employed as an analogy [21] to describe the status of
our people in the present age, for we are in exile - "alone, with
our dwelling outside of the camp." [22]

As explained above, our Divine service centers on Tazria, sowing
seeds of G-dly influence through our observance of the mitzvos.

And soon, we will reap the harvests of these efforts with the
coming of Mashiach.  May this be in the immediate future.

Footnotes on: Conceiving New Life

1.  See the commentaries to the Song of Songs.
2.  Zohar III, 73a.

3.  Isaiah 54:5. Note the connection between this verse and
    the opening of our Torah reading in the commentary of the Or
    HaChayim.

4.  See the commentary of the Or HaChayim mentioned previously
    which states that all marital relations create new souls.
    If a couple are found worthy, the creation of a soul is also
    associated with the conception of new life in the material
    realm.

5.  Cf. Sanhedrin 106b. Note Rashi's commentary. See also the
    association of this verse with the teachings of the Baal Shem
    Tov.

6.  Cf. Avos 1:17.
7.  Hoshea 10:12. Note the reference to this verse in the
    commentary of the Or HaChayim cited previously.

8.  Here too, there is a connection with the analogy of birth
    for our Sages say (Rashi beginning of Parshas Noach): "The
    progeny of the righteous are good deeds."

9.  See also the commentary of the Or HaChayim mentioned
    previously.

10. Niddah 31a, cited in the commentary of the Or HaChayim
    mentioned previously.

11. See the series of maamarim entitled Sameach Tisamach, 5657.

12. See Tanya, Iggeres HaKodesh, Epistle 20.
13. Tanya, ch. 2.
14. Shabbos 119b.
15. Cf. Midrash Tanchuma, Parshas Behaalos'cha, sec. 3.
16. Nedarim 64b. See the commentary of the Maharsha in his
    Chiddushei Aggados.

17. Mishneh Torah, the conclusion of Hilchos Tzaraas.
18. Therefore, in the present age, when the spiritual level
    of the Jewish people has descended, they are not fit for such
    Divine wonders to be openly revealed in their flesh. Hence,
    the phenomenon of tzaraas is no longer present (Likkutei
    Torah, Vayikra 22b).

19. See Berachos 5a. Note also Kuzari, Discourse II, ch. 44.
20. Erchin 16b, Rashi, commenting on Leviticus 13:46.
21. Vayikra Rabbah, the conclusion of sec. 17.
22. Leviticus 13:46.

  *-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*

                         Mashiach's Name

        Adapted from Likkutei Sichos, Vol. VII, p. 100ff;
            Vol. XXII, p.  77ff; Parshas Tazria, 5751;
                  Sefer HaSichos 5751, p. 491ff

           Consummate Perfection and Superficial Flaws

Our Sages ask: [1] "What is Mashiach's name?" and reply
"The leper of the House of Rebbi." [2]

This is very difficult to understand.

Mashiach will initiate the Redemption, and he is associated with
the ultimate of life and vitality. Why then should his name be
linked with leprosy (tzaraas) which, by contrast, is identified
with death, [3] and exile? [4]

This difficulty can be resolved based on the statements of
Likkutei Torah which explain that a person to be affected by
leprosy will be: A man of great stature, of consummate
perfection.... [5]

Although such a person's conduct is desirable, and he has
corrected everything,... it is still possible that on the flesh
of his skin, there will be lower levels on which evil has not
been refined.

This will result in physical signs on his flesh, in a way which
transcends the natural order.... [6]

Since the filth on the periphery of his garments has not been
refined, therefore [blemishes] appear on his skin....

Moreover, these blemishes reflect very high levels as indicated
by the fact that they are not considered impure until they have
been designated as such by a priest.

The passage implies that there are sublime spiritual influences,
that because of the lack of appropriate vessels, as evidenced by
the "filth on the periphery," can produce negative effects.

For when powerful energy is released without being harnessed for
positive purposes, it will create injurious effects. This is the
reason for the tzaraas with which Mashiach is afflicted.

                        Mashiach's Burden

The Jewish people as a whole are described by the analogy of the
human body.

This applies within every generation and also to the entire
collective of our people as they have existed throughout
history. [7] All Jews - those of the past, present, and future -
are part of a single organic whole.

Since good is eternal, while evil is only temporary, [8] our
people's spiritual level has been constantly advancing.

For there is a vast reservoir of good that has been filling up
over the centuries. And thus when considering the entire scope of
our national history, the Jewish people as they exist in ikvesa
diMeshicha, the age when Mashiach's approaching footsteps can be
heard, have attained the level of consummate perfection mentioned
in Likkutei Torah.

Nevertheless, there are still blotches of evil on the periphery,
for the world is still scarred by injustice and strife. And thus
when the light of redemption cannot yet become manifest within
the world, it is reflected in leprous blemishes which are visited
on Mashiach itself.

For as the prophet states: [9] "He has borne our sicknesses
and endured our pain... with blemishes, smitten of G-d, and
afflicted."

Mashiach endures suffering, not for his own sake, but for the
Jewish people as a whole.

                         Positive Import

There is still a difficulty.

Although the above resolution explains why Mashiach must endure
suffering, it does not resolve why that suffering is identified
with Mashiach.

Mashiach's name - who he is - should be positive.
Why is it connected with leprosy?

This difficulty can also be resolved on the basis of the passage
from Likkutei Torah cited previously.

For that passage explains that leprous blemishes reflect "very
high levels," their source being transcendent spiritual light.
[10]

Nevertheless, for this light to be expressed in a positive
manner, it requires appropriate vessels.

Mashiach's suffering brings about refinement in the world at
large, making it a fit vessel for the revelation of this
transcendent potential.

This - the revelation of transcendent G-dliness - is the heart of
the Era of the Redemption, and therefore, it is associated with
Mashiach's name.

                  The Name of the Torah Reading

The above concepts also clarify a difficulty with regard to the
name of our Torah reading, Parshas Metzora.

Metzora means "leper."

One might think that the name of a Torah reading would be
associated with a word(s) of more positive import.

This question is reinforced by the fact that in the works of the
early Rabbinic sages: Rav Saadia Gaon, [11] Rashi, [12] and the
Rambam, [13] a different name was in fact employed.

All of these authorities refer to the Torah reading with the name
Zos Tihiyeh ("This shall be").

It is only in the later generations that the name Metzora became
prevalent.

The explanation is that in these later generations, cracks and
openings have appeared in the wall of exile, and through them,
the light of Mashiach shines. And when the light of Mashiach
shines, Metzora is not a negative factor, but, as explained
above, an expression of transcendent G-dliness.

                   Through the Medium of Study

The Torah reading begins with the description of the purification
process to be undergone by a person afflicted with tzaraas,
saying "These are the laws of (Toras) the metzora."

By focusing on Toras hametzora (the laws of the metzora), not
taharas hametzora, "the purification of the metzora," an allusion
is made to a fundamental concept.

Torah study develops vessels that allow light - all lights, even
the most highest - to be accepted and to be internalized in our
world.

Through Torah study, the transcendent influence of tzaraas can be
channeled into a positive force.

Similarly, with regard to Mashiach: it is studying the teachings
of Mashiach which anticipate and precipitate his revelation,
drawing down his influence into our world.

                          With New Life

Often, Parshas Metzora is read in connection with Parshas Tazria
which is associated with the concepts of sowing seeds and
conception of new life. [14]

Implied is that the seeds of our Divine service will not wait
endlessly to be blossom in the Redemption, but that Metzora, the
Redemption, will come immediately after the seeds have been sown.

Conversely, the fusion of the two readings implies that Metzora,
the Redemption, has already been conceived and the birth will be
soon.

For the suffering Mashiach endures is the final step of
preparation before his revelation. May it take place in the
immediate future.

Footnotes for: Mashiach's Name

1.  Sanhedrin 98b.
2.  See also Rashi, Sanhedrin 98a, who states that Mashiach
    will be afflicted by tzaraas and will sit among others who
    share this affliction. See the comments of the Maharal in his
    Chiddushei Aggados (Sanhedrin, loc. cit.:a,b) which state
    that just as a leper must be separate from all other people,
    so too, a king - and how much more so Mashiach - is on a
    unique level, removed from that of the nation as a whole.

3.  Nedarim 64b. See the commentary of the Maharsha in his
    Chiddushei Aggados.

4.  Vayikra Rabbah, the conclusion of ch. 15.
5.  See Zohar, Vol. III, p. 48a.
6.  See the Mishneh Torah, conclusion of Hilchos Tzaraas,
    where the Rambam states that tzaraas is not a physical
    disease, but a Divine sign above the natural order.

7.  See Tanya, ch. 2, Iggeres HaKodesh 7, based on Zohar,
    Vol. II, p. 141b and other sources.

8.  See Tanya, ch. 25.
9.  Isaiah 53:4.

10. This is reflected in the fact that the Hebrew word for
    leprous blemish "nega" shares the same letters as the Hebrew
    word "oneg" meaning "pleasure."
    As explained by the Kabbalah (see Tanya, Shaar HaYichud
    VehaEmunah, ch. 1), the letters which make up a word reflect
    its inner life-force. The inner life-force of "oneg" is the
    expression of Divine pleasure.

11. In his Siddur, with regard to the laws of the reading of
    the Torah.

12. In his commentary to Leviticus 13:8.
13. In his Seder Tefillos at the conclusion of Sefer HaAhavah.
14. Note the previous essay in this series, entitled
    "Conceiving New Life."

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Topic No. 69