​Parshiot Tazria-Metzora 5785, 2025: "Mysterious Mitzvot"

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Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Our parshiot focus upon the spiritual malady known as Tzarat. The Rambam (1135-1204) explains its progression in this manner:

… at first this change appears in the walls. If the man repents, the purpose has been achieved. If, however, he continues in his disobedience, the change extends to his bed and his house furniture. If he still persists in his disobedience, it passes over to his clothing, then to his body. (This, and the following passage, The Guide for the Perplexed III:47, translation, Shlomo Pines, pages 596-597 with my emendations)
 
The purification process for Tzarat is mysterious and reminiscent of the Parah Adumah:

The reason why purification from it [Tzarat] was effected by means of cedar wood, hyssop, scarlet thread, and two birds, is given in the Midrashim, but it does not fit with our purpose, and up to now I do not know the reason for any of these things; nor why cedar wood, hyssop, and scarlet thread were used in the ceremony of the Red Heifer nor why a bunch of hyssop was used for the sprinkling of the blood of the paschal lamb [during the Exodus from Egypt] (Underlining and brackets my own)
 
The Rashbam’s (1080-1158) position is similar to the Rambam’s approach:

All of the sections dealing with the afflictions (negayim) affecting people, garments, houses and the manner in which they appear, as well as the number of days requiring sequestering, the white, black, and golden identifying hairs may not in any way be understood by following the simple and direct meaning of the text. Neither may we rely upon standard human knowledge and expertise. Instead, we must follow the analysis of Chazal, their decrees, and the inherited body of knowledge that they received from the earliest Chazal. This is the essence [of this matter]. (Commentary to Sefer Vayikra 13:2, translation my own)
 
For the Rashbam, only Chazal and their inherited body of explanation provide us with the tools to understand any aspect of Tzarat. This is congruent with his general orientation of unswerving loyalty to Chazal and their halachic conclusions, even when logical examination might appear to lead to other conclusions.  
 
Closer to our own time, the Beit Halevi (Rabbi Yosef Dov Halevi Soloveitchik zatzal, 1820-1892) offers a cognate interpretation regarding the mitzvah of Parah Adumah that may be applied to Tzarat and all the “mysteries” of the Torah: “At face value, the Parah Adumah is simply one of the mitzvot of the Torah. Why, therefore, is it given the label of “zot chukat haTorah?” His answer expresses some of his fundamental beliefs regarding our relationship to the mitzvot:

… for it is precisely from the Parah Adumah that it is revealed to man that he, in reality, does not know anything regarding [the true meaning inherent] in any mitzvah of the Torah, since [based upon this verse,] the entire Torah is a statute (chukah) [that defies our understanding]. (This, and the following quotes, Sefer Beit HaLevi, Sefer Shemot 31, translation and brackets my own)
 
Consequently, the Parah Adumah, and by extension, the mitzvot associated with Tzarat, emerge as a protection against man’s potential intellectual arrogance:

…the Parah Adumah is, therefore, a fence and a protective measure for man who utilizes his intellect (hamitbonane b’sichlo) to examine the reasons inherent in the mitzvot; to prevent him from erring in their regard if he were to follow his intellect and thereby burst forth [against the mitzvot] and declare: “I am the one who knows their rationale!” In this manner, one would be able to err and add or subtract [from them].
 
Little wonder then, that the Beit HaLevi states there is only one way to demonstrate loyalty to, and acceptance of, the mitzvot:
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One must perform all of the mitzvot, with all of their specific details, according to what we have received from our Rabbis according to the overarching rules of the Torah and the established Halacha without any deviation whatsoever from the words of the Shulchan Aruch. This is the case since he himself recognizes that he does not comprehend the depth of these matters…
 
In sum, Tzarat, like the Parah Adumah, may be viewed as a mitzvah that teaches us the proper approach to mitzvot observance. With the Almighty’s help, may we be zocheh to serve Him with humility and devotion as we strive to fulfill His majestic and, on occasion, mysterious mitzvot. V’chane yihi ratzon.
 
Shabbat Shalom,
 
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