Torah Commentary - Metzora
*Commentary courtesy of Menahem Me-Zahav
VEHI SHE-AMDA LA-AVOTEINU VE-LANU
SHE-LO ECHAD BILVAD, AMAD ALEINU LE-CHALOTEINU
ELA SHE-BECHOL DOR VA-DOR, OMDIM ALEINU LE-CHALOTEINU
VE-HAKADOSH BARUCH HU, MATZILEINU MI-YADAM.
From the Pessach Haggadah.
Our Sidrah is named after one word in its 2nd Passuk: “These are Torat Hametzora – The rules for the (former) leprosy-stricken person, on the day of recovery” (Leviticus 14:2).
A person who has recovered.
The Sidrah is dedicated especially to the rituals that are to be followed by the person who just recuperated from leprosy. It involves deep interaction with the Kohen in charge. We are told what offerings must be brought to the Temple, what steps that involve disinfection must be taken and we get an idea of the time span that the process will probably entail. The purpose of the offering is twofold: first, it is an expression of thanksgiving to God, and second, it indicates the re-integration of the cured person into society. The cured person has not been seen in public for quite some time, since he was quarantined away from the community. Bringing therefore an offering to the Sanctuary, an offering that was absolutely out of question while in quarantine, is now of substantial significance and high visibility. It serves as a public acknowledgement of re-acceptance into society.
Hygiene and Prevention vs Religion and Spirituality – continued from previous Sidrah of Tazria.
We mentioned two (opposing) schools of thought, where the first strongly advocates physical hygiene as a way to combat the disease. It cited the requirement to wash up, the requirement to put on new clothing and the requirement of separation from the community as strong indicators that hygiene and prevention are most important to retain a healthy community. The second group assigned a strict religious purpose to the laws of purity. Accordingly, the supreme objective of these laws was not physical but rather spiritual. They were designed to preserve the ‘holiness’ of the Jewish community. This group cited the Talmud for support. The Talmud teaches that defamation by slandering corrupts the ‘holiness’ of the community and causes the suffering from the diseases listed in the Torah, a position that even the Rambam (12th Century CE) a great physician in his own right, did not hesitate to support.
Our Sidrah (Of Metzora) today, seems to complement what was kind of obvious, in the previous Sidrah (Of Tazria). The Torah places a much greater value on the physical aspect of the treatment. It details elaborate purification rites that a person is required to follow, both when he is sick as well as after recuperating from the disease. It reaffirms the seriousness, in which a skin infection was regarded, in ancient times.
An argument in support for Hygiene.
A decisive argument in support for Hygiene and Prevention (as opposed to spirituality and religion) can be found in today’s Sidrah of Metzora. And it goes as follows: The entire (quite lengthy) process of purification in the Sidrah of Metzora, does not contain even one prayer that would be recited during the purification process. Had the Torah assigned any value whatsoever, to the argument of spirituality and religion, then at least some prayers of thanksgiving, would be in order, during the purification process.
The spiritual argument was introduced generations later, probably when this science, started to gain recognition, as a source of support for the infirm.
Today’s situation.
Fortunately - today’s medical treatment for any disease, successfully blends both methods together. Superb medical attention that is complemented by extensive spiritual support, is believed to be an important factor in a person’s healing process.
Special Haftarah for Shabbat Ha’Gadol, Malachi 3:4-24.
The Shabbat before Pessach is named “Shabbat HaGadol – The great Shabbat – for the following reasons:
(a) It is a reference to God who is the Greatest.
(b) It is a reference to the Great Miracle of Pessach – Ness Gadol.
(c) It is a reminder of the Great achievement of the Jewish people in fulfilling their first Mitzvah as a nation.
It is the Mitzvah of observing The Holiday of Pessach.
(d) It originates from the main message of our Haftarah: God’s Announcement of the coming of the Great
Day of the Lord. (Malachi 3:23).
The Last of the Prophets – Malachi.
Malachi lived at the time of the 2nd Temple (Circa 520 BCE). He refuses to overlook the inequities – mostly social – that became part of the Jewish people’s life at the time of the second Temple: Practicing witchcraft, lying, cheating their workers, abandoning their financial obligations towards the Temple and mistreating the disadvantaged, the widows, the orphans and the poor (Malachi 3:5). In our Haftarah he demands that they change their conduct and turn back to God: “Return to me and I shall return to you…Put me to the test, Says the Lord, and I will open the skies and pour endless blessings on you…And your land will be a most desired one” (Malachi 3:7 & 10-12).
The Great Day of The Lord - The Messianic Era.
On the latter part of the Haftarah, Malachi predicts the coming of a messianic era, that will fill up the new world. The messianic era will be announced by Elijah the Prophet’s reappearance to the Jewish people – hence the linkage to the Holiday of Pessach. Both share the motif of redemption for the Jewish people. “And on the day that I (God) am foretelling, says the Lord, they (The Jewish People) shall be my Treasured people. I will be affectionate towards them as a father is, towards his compassionate sons. (Malachi 3:17 & 20).
The Messianic age will be known for its righteousness, lawfulness and truthfulness. The great generational gap, between the old and the young, will be reconciled by Elijah’s reappearance, as both (The old and the young) will then be jointly worshipping God. “Behold, I (God) will send you Elijah the Prophet before the coming of the Great and Awesome Day of The Lord. And he (Elijah) will reunite the hearts of the fathers with their sons and the hearts of the sons with their fathers” (Malachi 3:23-24).
The Legend of Elijah the Prophet – Eliyahu Ha’navih.
Elijah lived around 350 years earlier (Circa 850 BCE). His non-compromising belief in One God, caused Elijah to clash (many times at great risk to his own life) with the (Northern) Israeli kings (notably King Ahab and his wife Jezebel) who were worshipping idols. He never died but was taken by God on a chariot of fire
(Kings II 2:11-12).
Elijah’s name is mentioned both daily, at our Birkat Ha’Mazon and weekly, at the Havdalah prayer. It is referenced in the Talmud, as well as in numerous stories of rabbinical literature. The symbolic presence of Elijah the Prophet plays a major role at the Brit Milah (The ‘Chair of Elijah’) and at our Seder Table (Elijah’s Cup).
The longing for Elijah’s reappearance and the sheer hope for the redemption he will bring with him, helped in sustaining the Jewish people, for thousands of years.
Possible Connection with the 2nd Temple.
In today’s Haftarah, The Last Prophet Malachi Who lived around 350 years after Elijah, delivers God’s Promise that The Messianic era, is coming. It was the time that the construction of the 2nd Temple (circa 520 BCE) was about to be completed. Very likely that many (including Malachi) saw the completion of the Temple as a Devine Sign of the coming of The Messianic Era.
The Belief in Elijah’s Reappearance.
The final Passuk of today’s Haftarah (that was mentioned before) tells us: “Behold, I (God) will send you Elijah the Prophet before the coming of the Great and Awesome Day of The Lord” - Malachi 3:24). Reading the above, one can easily conclude, that the belief in Elijah’s Reappearance, was already widespread, among the Jewish people at the time, that our Haftarah was written.
Readings for 1st and 2nd Days of Pessach
Torah Reading for Tuesay 1st day of Pessach - Exodus 12:21-51 (PGS 385-390)
Our Torah reading is taken from the Sidrah of Bo. It deals with the various rituals of the 1st Holiday of Pessach that was observed by the Jewish people, while still in Egypt on the verge of permanently leaving it as free people.
God has warned פרעה Pharaoh time and again that he and his people will be punished considerably unless he “lets His People go”. Pharaoh has completely disregarded God’s warnings. It is now time for God to deliver His ultimate punishment upon Egypt. Before bringing the 10th plague (The death of the 1st born) upon Egypt, the Israelites are ordered to perform some specific rituals that will take place only once while still in Egypt. They are to touch their doorposts and the doors’ upper beams with some blood of the Pessach offering. It will identify their homes. God will then spare them by “Passing-over” their homes while bringing the 10th plague upon Egypt. The word (Which is pronounced “Pessach”) stems from the Hebrew Verb (That is pronounced: “Passo’ach”) meaning: ‘to pass over’. Hence the source of the name “Pessach” for the holiday (Exodus 12:13).
We must bear in mind that consuming and making any use of an animal’s blood is strictly forbidden. It must be covered immediately with sand. The use in Egypt of the blood (to be touched on the doorposts and the upper beams) in today’s reading, is a ‘one time only’ exception. It is intended to save the lives of the Jewish people.
As warned, the Tenth plague that comes at midnight (Between the 14th and the 15th of Nissan) causes a devastation of unspeakable proportions. ”…And Pharaoh arose at night, he and his servants and all of Egypt. And there was a loud outcry in Egypt as there was no (Egyptian) house where there was not some dead” (Exodus 12:30). The Israelites are almost driven out of Egypt. In their rush to leave Egypt, the bread being baked does not have sufficient time to rise. The Israelites are eating therefore Matzot (Unleavened Bread).
The number of the Israelites leaving Egypt, not counting children, is 600,000.
The Israelites are instructed on the future observance of the Pessach. “You shall observe this (Pessach) as a law for you and your descendants. And when you enter the land that God is giving you as He has promised, you shall observe this ritual” (Exodus 12:24-25). Pessach is to be observed for 7 days. No work should be done on the 1st and last days. Chametz (Leavened Bread) should not be consumed on all 7 days. Matzot must be eaten on the 1st night (The Seder). At all other times Matzot are optional.
God’s 4 Promises of Redemption and ’The Cup of Elijah’ (The 5th Cup). As one of our main traditions at the Seder Table, we keep a special cup filled with wine. The wine of this cup is not consumed (as is the case with the other 4 cups). We refer to this cup as ‘The Cup of Elijah’. The 4 cups of wine symbolize God’s 4 Promises of Redemption: (a) “I will take you out of Egypt”. (b) “I will rescue you from bondage”. (c) “I will redeem you”. (d) “I will be your God” (Exodus 6:6-7). Following immediately is a 5th promise: “I will give you the land that I promised to Abraham, Isaac and Jacob”. We keep therefore (the 5th) Elijah’s cup full, to demonstrate our deep belief in God. When all 5 promises of redemption are fully realized – we will consume the 5th cup of wine as well.
Haftarh for Tuesday 1st day of Pessach. Joshua 3:5-7, 5:2-6:1 & 6:27 (PGS 1300-1302)
Our Haftarah today is taken from the 6th book of the Bible the book of Joshua.
The Israelites have just crossed the Jordan River into the Promised Land and they find themselves camped not far from the city of Jericho. They are ordered to “take care” of one still unfulfilled obligation. Due to the hardships they had to endure in the desert, they neglected to observe the Brit Milah. Now, before starting to settle the land they have to renew their Covenant with God. They must therefore perform the sign of the Covenant. The Brit Milah is completed during the beginning of the Month of Nissan. Soon thereafter and having totally recuperated, the Israelites celebrate the first Pessach ever in The Promised Land. It will shortly become their own land.
An angel of God appears in front of Joshua to reassure him of God’s pledge to give the Promised Land to his people - Israel. Settling the land is a grand task and it should be approached with great awe and reverence.
The linkage to the Holiday of Pessach is obvious. The Israelites had celebrated the First Pessach ever, just before leaving Egypt. Now 40 years later, just after entering the Promised Land, they observe another 1st Pessach. It is the First Pessach in their new homeland. “And the Israelites offered the Pessach on the 14th day of Nissan in the evening (while camping) in Gilgal at the plains of Jericho” (Joshua 3:7).
The legend of Joshua - Yehoshu’a Bin Noon. Joshua was given the name Hosea the Son of Noon, at his birth in Egypt a few years prior to the Exodus. He became the faithful assistant to Moses (Who later changed his name to Joshua - Yehoshu’a). During the 40 years in the desert, he moved up the ladder of hierarchy, to become “The 2nd in Command” after Moses. Upon Moses' passing and by God’s direct order, Joshua became the supreme leader. Under his leadership the Promised Land was captured and settled by the Jewish people (Circa 1180 BCE). Continuing more in his role as a Teacher, rather that of a Leader, he spent the remaining years of his life at his home in the hilly country of his Tribe, Ephraim.
Joshua is regarded by historians, as well as in rabbinic literature, as one of our greatest leaders ever. Faithful, humble, honest, a wise man and well deserving, he was accorded the unprecedented honor of having the 6th book of the Bible named after him.
Moshav (Settlement) Bin Noon in central Israel is named after Joshua Bin Noon. It is located in an area where Joshua achieved one of his most impressive military victories.
Torah Reading for Wednesday 2nd day of Pessach – Leviticus 22:26 - 23:44 (PGS 723-730)
Our Torah reading today starts with a few rules of the offerings.
Before listing all the holidays, the Torah reminds us that the Shabbat is to be observed on the 7th day of the week. “And on the seventh day of the week is Shabbat Shabbaton of Sacred Occasion” (Leviticus 23:3). It is a unique description of the Shabbat (calling it “Shabbat Shabbaton”) probably, to demonstrate its importance in comparison to the Holidays.
The Torah then lists all our Holidays and some special rules that apply to each of the Holidays.
The Holidays are as follows:
a. Pessach. It is to be observed on the 15th day of the month of Nissan.
No Chametz is allowed for seven days. Matzot are to be eaten on the first day of Pessach.
On the remaining 6 days of Pessach, Matzot are optional.
b. The Omer is to be brought to the Temple on the 2nd day of Pessach.
The Omer was a certain amount (Approx. a 1/10 of an Eifa) taken from the first crop, to be
harvested on the 2nd day of Pessach. The Omer was a unit of measurement, and not of weight.
Please remember, that the 2nd day of Pessach was always, the 1st day of Chol Hamo’ed in
Israel. The harvesting of the grain in the field, on the 2nd day of Pessach, was therefore
permissible.
Note: Our Sages, were careful, not to “waste” even one day, before the start of harvesting the
grain. Grain, was the fundamental component, of one’s belongings. Consequently, the
1st day of Pessach, will never fall on a Friday, lest the beginning of the harvest be delayed to
Sunday (The 3rd day of Pessach).
c. On the same 2nd day of Pessach, a Sefirah - Count of the Omer, is to be started.
Since all days start at the preceding evening, the first time we count the Omer, is on the evening
before the 2nd day. After the Ma’ariv prayer for the 2nd day, we count the First Day of the Omer.
A similar Evening Count of the Omer takes place for the next 49 days.
On the 50th day we celebrate the Holiday of Shavuot.
d. Shavuot is mentioned here shortly. It is observed on the 50th day after Pessach.
Shavuot’s 2nd name is The Holiday of the “First Fruit” or the Holiday of the Bikkurim.
It is also named The Holiday of Matan Torah (The Giving of the Torah).
e. The next Holidays mentioned, are The Holidays of Rosh Hashanah on the 1st day of Tishrei,
Yom Kippur on the 10th of the same month (Tishrei) and Sukkot on the 15th of the same month
(Tishrei).
The Sidrah of Emor (Which includes our Torah Reading today), ends with a Passuk that became our Kiddush on every Holiday at Noon (At Lunch). “And Moses declared (Va-Yedaber Moshe) to the Israelites the Set Times of the Lord” (Levitikus 23:44).
Haftarh for Wednesday 2nd day of Pessach. II Kings 23:1 – 25 (PGS 1304-1306)
The background to our Haftarah is the life during the reign of King Josiah (Yoshiyahu) of Judeah
(639 -610 BCE). There was an important discovery made. It was a Book of the Torah (that apparently, no one knew about, since the Torah was totally abandoned during the generations preceding Josiah). According to most Bible Commentators, the Book Found was that of Deuteronomy – Devarim.
Some of the Judean Kings preceding Josiah, were occasional believers in God. Most of them however, did worship idols. King Josiah was entirely different.
King Josiah, was already a righteous King and a total believer in God, before the important finding of the Book of the Torah. After Josiah was finished reading the book, he ordered the whole Kingdom of Judea to follow a “Strict Religious Awakening”. This is the backdrop to our Haftarah.
Our Haftarah starts with the description of this exact important time in the life of King Josiah.
First, The King read aloud the entire Book to all the people of the Kingdom (II Kings 23:1-3).
Next, all the idols that were in the Temple and those which were outside the temple (that Josiah could get his hands on) were publicly burnt outside Jerusalem in the Valley of Kidron. All the priests serving the idols were let go. The Bible uses the Hebrew word Ve’Hishbit all the priests. Interpreting this word in today’s English, it seems to mean that Josiah ‘Fired’ all the Priests who were serving the idols. (See II Kings 23:4-8. The above word Ve’Hishbit can be found in 23:5).
In the next section of the haftarah, we face the linkage to our Holiday of Pessach. “And the King ordered all the People: Make the Passover Offering to the Lord your God, As prescribed in this Book of The Covenant” (II Kings 23:21).
The Bible makes now sure, that we remember, one important detail about King Josiah. Since the time of the Judges (Circa 1200 BCE) there was not a Pessach fully observed, as at the time of King Josiah (II Kings 23:22-23).
The Haftarah ends with some historical praises (justifiably so), to the most Righteous King, who ever ruled the Jewish people. “And there was no King like him before (King Josiah), who turned back to the Lord, with all his heart, and soul and might, in full accord with the Torah of Moses, nor did any one like him arise afterwards” (II Kings 23:25).
