LEPER MESSIAH
Moshiach the king is also a rav who cares for every person - even outcasts, lepers. He sees the good in everyone and inspires them to take the direct path to redemption.
Moshiach the king is also a rav who cares for every person - even outcasts, lepers. He sees the good in everyone and inspires them to take the direct path to redemption.
It is a minhag (custom) to avoid naming a baby boy until the time of his bris. One of the explanations for this minhag relates the name to the shoresh haneshama (the G-dly source of the soul) which is the source of chayus (vitality) for every person. But for a baby boy, a bris is required for this connection to be realized, when the orlah (foreskin), a barrier of impurity, is removed.
A Jew who was compelled to convert r”l during the days of the Spanish Inquisition was warned by the authorities that if they caught him eating fish on Friday night, proving that he still observed Jewish rituals, he would face dire consequences.
This week we read a double portion consisting of Tazria and Metzora, both of which discuss the laws relating to a person afflicted with a skin disease called tzaraas.
The lesson from this applies to one who encounters a Jew and sees in him something lowly and unbecoming, G-d forbid, seeing him as an outcast, not worthy to be among the encampment of the Jewish people, G-d forbid. In that situation, the Torah states that prior to rendering this ruling upon another Jew, even a great sage must first make a proper self-assessment of where is he holding in kindness and love of a fellow Jew. * Likkutei Sichos Vol. 27, pg. 88-91
One of the most enigmatic laws found in the Torah is “Tzaraas HaBayis-house affliction.” Similar to a skin lesion on a human body, discoloration of the house was a sign of ritual impurity and required examination by a Kohen-priest.
Of course, we (Chassidim) follow their lead (with respect to our Rebbes and N’siim. * There are those who say that Menachem is the name of Moshiach, as it is said, “because the comforter (menachem) is distant from me, even he that should revive my soul.”
The Torah details three forms of the skin disease known as nega’im or tzaraas which render a persontamei-ritually unclean. The afflicted individual, known as a Metzora, is quarantined and compelled to undergo a complex purification process before reentering the community.
The lesson from this applies to one who encounters a Jew and sees in him something lowly and unbecoming, G-d forbid, seeing him as an outcast, not worthy to be among the encampment of the Jewish people, G-d forbid. In that situation, the Torah states that prior to rendering this ruling upon another Jew, even a great sage must first make a proper self-assessment of where is he holding in kindness and love of a fellow Jew.
The answer lies in the deeper meaning of the word Metzora. It is said to be a contraction of two words: Motzi Ra, usually translated as “one who finds evil.” The conventional understanding is that the Metzora’s affliction is caused by his penchant to find evil in others. One may, however, suggest an alternate translation: “one who wishes to eradicate the evil” from oneself…
At this point Rina raised her hand, and Ms. Stern gave her permission to speak. “But Morah, doesn’t it say that Tzaraas is a punishment for Lashon Hara? Lashon Hara is compared to the worst sins. How can you say that Lashon Hara is a superficial sin?”
This attitude is what undermines Jewish continuity because Jewish people can only thrive when they have a cohesive existence under the guidance of competent leaders. To slander the leader threatens to unravel the chords that bind us together as a people and threatens our very existence.