Metzora – Page 10 – Peninim on the Torah

And you shall separate Bnei Yisrael from their contamination. (15:31)

The word o,rzvu, you shall separate, from contamination is derived from the word rzb, crown. The crown distinguishes its wearer from the masses. The Sfas Emes explains, that similarly, Bnei Yisrael distinguish themselves by separating from the moral contaminants which abound. It is the true hallmark of Bnei Yisrael’s majesty that they rise above earthly contamination in order to devote themselves to serving Hashem. Those who dedicate their lives to this endeavor are truly worthy of Hashem’s crown.

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Rabbi L. Scheinbaum In Metzora, 5752

“And the Kohen shall command to take for him that is to be cleansed… And cedar wood, and scarlet, and hyssop.” (14:4)

The leper who had prepared to be cleansed was to bring cedar wood, a symbol of might and strength, together with a hyssop, which represents the opposite. Why should his offering reflect these two contradictory characteristics? Horav Moshe Shternbuch Shlit”a suggests the following message may be derived from this pasuk. These plagues were visited on a person as a punishment for various spiritual offenses. One of these sins was “jurv ,uxdw” which can be defined as arrogance and haughtiness. This trait often translates itself into vulgarity, indicating lack of spiritual refinement and sensitivity which should be the hallmark of a…

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Rabbi L. Scheinbaum In Metzora, 5752

“And the Kohen shall command and take for him that is to be cleansed two living pure birds… And the Kohen should command to slaughter one of the birds.” (14:4-5)

Rashi explains that these plagues are the result of evil talk, specifically the act of babbling words. Consequently, birds, which babble continually with chirping sounds, were required for true purification. The leper’s thoughtless chatter resulted in this plague. We may wonder at the necessity of using two birds. This message could be derived from one bird, as well. It seems similarly peculiar that only one bird was slaughtered, while the other was set free. Apirion on the Torah explains that in order to answer these questions, we must first reflect upon the reasons for offering these sacrifices. The commentaries…

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Rabbi L. Scheinbaum In Metzora, 5752

“When you shall come to the land of Canaan which I give to you as a possession, and I put the plague in a house of the land of your possession. And he that owns the house shall come and tell the Kohen saying, “It appears to me that something like a plague is in the house.” (14:35-36)

Chazal cite one form of social functioning to be especially responsible for causing plagues of the house. This trait is selfishness, which is manifest by one excluding himself from performing neighborly kindness. Chazal emphasize the words, “he that owns the house,” to mean, “who keeps his house exclusively to himself.” Such an individual applies the principle of Sodom. This principal distorts the incisive principle of property right saying, “What I have is mine, what you have is yours”. He seems to forget that the inclusiveness of love must be added to the exclusiveness of property rights. He doesn’t recognize that…

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Rabbi L. Scheinbaum In Metzora, 5752

“And I put the plague in a house of the land of your possession… And the Kohen will come and see that the plague has spread throughout the house… Then he shall demolish the house, its stones and its wood.” (14:34,44-45)

Rashi quotes the Medrash which states that a plague of leprosy on the house was a blessing in disguise. Upon hearing about the eventual entry of Bnei Yisrael into their land, the Cananites hid their valuables in the walls of their houses. Thus, they sought to prevent their valuables from falling into Jewish hands. In order that these treasures would be discovered by His people, Hashem caused a leprous plague to appear on the house. The houses would then have to be demolished, thereby exposing the hidden treasures. This seems a rather indirect way of giving riches to people. Why…

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Rabbi L. Scheinbaum In Metzora, 5751

“This shall be the law of the leper on the day of his becoming pure, he shall be brought to the Kohain.” (14:2)

It is necessary to form a rationale for the Torah‘s demand that the Kohain personally supervise all of the ritual concerning the leper. Why does the Torah emphasize this at each step of the purification process? The Talmud (Erchin 16a) lists the various reasons for the affliction of leporsy, such as haughtiness, slander, stinginess, etc… These are sins which by their very nature indicate one’s pride in himself. Such an individual sins because he thinks that he controls his own destiny. He looks down on others who may have certain faults, because he does not have the sensitivity to help…

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And you shall separate Bnei Yisrael from their contamination. (15:31)

“And the Kohen shall command to take for him that is to be cleansed… And cedar wood, and scarlet, and hyssop.” (14:4)

“And the Kohen shall command and take for him that is to be cleansed two living pure birds… And the Kohen should command to slaughter one of the birds.” (14:4-5)

“When you shall come to the land of Canaan which I give to you as a possession, and I put the plague in a house of the land of your possession. And he that owns the house shall come and tell the Kohen saying, “It appears to me that something like a plague is in the house.” (14:35-36)

“And I put the plague in a house of the land of your possession… And the Kohen will come and see that the plague has spread throughout the house… Then he shall demolish the house, its stones and its wood.” (14:34,44-45)

“This shall be the law of the leper on the day of his becoming pure, he shall be brought to the Kohain.” (14:2)

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