Parshat Metzora – Shabbos Hagadol
Rabbi Jablinowitz
We read in this week's parsha the purification process of the Metzora, the one who is afflicted with tzara'as. The Ramban quotes the Ibn Ezra who states that the procedure for purification of the Metzora bears resemblance to the Karban Pesach brought in Mitzrayim. While externally there seem to be similarities, the dipping of the eizov, the hyssop plant into blood etc., what essential connection is there between the Pesach and the purification of the Metzora?
The Ohr Gedalyahu brings the Medrash Rabbah (15,9) which teaches that the four types of negaim, se'es, sapachas, baheres, nega tzara'as, each correspond to the one of the four exiles experienced by Am Yisrael. The Medrash seems to teach that when Chazal explain in the Gemara in Eirchin 16A the various sins which bring about tzara'as, the common theme among the sins brought is that they cause a separation between men. The most prominent among them is Lashon Hara. As a result, measure for measure, as Rashi brings in last week's parsha, the Metzora is exiled and sits alone outside even Machane Yisrael. This exile is a microcosm for the collective exile which Bnei Yisrael have experienced, hence the four exiles in the Medrash. And Chazal even teach that the destruction of the second Beis Hamikdash was Sinas Chinam, baseless hatred. Surely there is no greater cause for separation among men.
There is another Medrash Rabbah on Shmos (3,13) on the pasuk (Chapter 4, Pasuk 7), Vayomer Hashev Yadcha el Cheikecha, return your hand to your chest, Moshe's hand receives tzara'as and when he returns his hand it disappears. The Medrash states, Mah Metzora metameh, af Mitzriyim Metamim, just as Metzora brings on tumah, so too the Egyptians will bring upon you tumah. U'Ksheim Shehu Nithar Kach Hakadosh Baruch Hu Asid Letaher L'Yisrael; just as the Metzora is purified, so too Hashem will purify you from Mitzrayim.
We now understand the connection between the Metzora and the Karban Pesach. There are two elements in which Mitzrayim resembles the Metzora. One is the exile and the other is the actual state of tumah. Both of these situations were remedied with the Karban Pesach. Bnei Yisrael pulled themselves away from idolatry and drew close to Hashem by bringing the Pesach, and in doing so became one unit, the nation of Am Yisrael. This parallels the Karban and the purification of the Metzora.
We mentioned above that there are physical similarities between the Karban of the Metzora and Pesach Mitzrayim. When there is a nega in one's house, then blood is sprinkled on the house, as the pasuk states (Chapter 14, Pasuk 51), V'Hizah el HaBayis Sheva Pe'amim. The Meshech Chachmah brings the Medrash which teaches that it is sprinkled on the Mashkof, the lintel of the house. This is because the Gemara in Eirchin teaches that nega'im in a house result from tzarus ha'ayin, miserliness, and as a remedy one must sprinkle blood on his doorpost as if to say, all are welcome and may come in or borrow items.
Here again there is a physical similarity between the purification of the Metzora and Pesach Mitzrayim. Both involved blood on the lintel of their homes. As the pasuk states (Shmos, Chapter 12, Pasuk 7), V'Lakchu min Hadam V'Nasnu al Shtei HaMezuzos V'al HaMashkof, they shall place the blood on the two doorposts and on the lintel. However, there is one difference. Regarding Pesach Mitzrayim, the pasuk later states (Pasuk 13), V'Hayah Hadam Lachem L'Os al Habatim, the blood shall be a sign for you on your homes. Rashi teaches that since it says it shall be for you, the blood was placed on the inside doorpost; a sign for you and not for others. This is in contradistinction to the Metzora where the blood is placed on the outside as a welcoming sign to others.
We learn from here two aspects of the Jewish home. Placing the blood on the doorpost in Mitzrayim signaled the establishment of the Jewish home. A fundamental part of the home is its status as a place of modesty and tzniyus. As the pasuk states (Bamidbar, Chapter 24, Pasuk 5), Mah Tovu Ohalecha Yaakov, the openings of the Jewish homes didn't face each other. In order to establish the Jewish home, it was necessary to emphasize its uniqueness as being separate and distinct from other homes. And this was established at the bringing of the Karban Pesach in Mitzrayim, the moment of establishing our individual commitment to Hashem. This is why the blood was on the inner doorpost.
After establishing the notion of modesty in the Jewish home, the concept of chesed must be added. The home is a place from where we reach out to others as well. As Chazal teach in Avos (Chapter 1, Mishnah 5), Yehi Beischa Pasuach L'Revachah, your house should be wide open. This is the outer doorpost of the purified home. This enables giving and lending to others and creates harmony between homes. The Mashkof in Mitzrayim and that of the Bayis HaMenuga represent the dual aspect of the Jewish home. First one needs to establish the inner modesty and purity of a home with proper borders; then he is able to reach out to others and ensure his house is a place of chesed.
Good Shabbos
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