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Okay, welcome everyone. Shalom aleichem.
I get a Shabbat. I get a chodesh.
We now proceed to Smuchim
Miyad on Parshas Metzora. Want to
welcome everyone. I see dear friends all
the way in
Amsterdam, but I'm not going to reveal
his identity without express written
permission.
But welcome everyone.
And
I want to
delve into the connection between
Parshas Metzora and the end of Tazria.
So, here we go.
Mhm. Mhm.
Let's see. Parshas Metzora. Sources for
Metzora. Here we go.
Now,
it's very interesting. Parshas Tazria
ends
Zois Toras Nega Tzaraas Beged HaTzemer
O HaPishtim.
And Metzora begins Zois Tiya Toras
HaMetzora. So, Tazria ends, this is the
Torah of Tzaraas. Metzora begins, this
will be the Torah of the Metzora. So, it
begin it ends Tazria
ends very similar to the way Metzora
begins with Zois Toras.
The Tzror HaMor
offers as follows.
Really,
Tazria discusses
the Tzaraas of a person's skin.
Really, the next topic should be the
Tzaraas of houses. And I'm sorry, Tazria
discusses the Tzaraas of skin and
clothing.
And Metzora discusses the Tzaraas of
houses. So, really before we learn about
what to do if somebody has tzaraas on
their skin, the next topic should have
been
the Torah of
houses.
But no.
By the way, later on the Torah says the
let tzaraas habegged v'labayis. So why
does the Torah not juxtapose tzaraas
habegged
to the bayis? Instead, it juxtaposes
tzaraas adam to begadim.
And the Tza'amer says the reason is
once it began talking about how to
purify clothing,
it wants to talk about how to purify the
metzora's skin himself.
Why?
Because a person's clothing is a
person's covered.
And begadim are not external to a
person, they are part and parcel of the
person themselves. They are divrei
ha'adam atzmin.
And after it began
to discuss ta'aras habegadim,
it
um
completed
it
it completed the topic by speaking about
ta'aras
ha'adam.
And then it goes back to ta'aras
begadim. In other words,
the
flow of the parshiyos is it talks about
tzaraas adam,
then it talks about tzaraas begadim,
then it talks about the purity of
begadim. But once we're on the topic of
the purity of begadim, it talks about
the purity of adam, and then it goes and
talks about tzaraas um habayis.
In the sefer Vayikach Yakov Even,
it says like this. Says as follows.
In Vayikach Yakov Even,
it says zo'is tiya ta Hamitzora biyom
taharasa.
This mikhlus ha parsha
Earlier it says Zois Toyras Negas
Tsoraas
Litaroy ulatamoy
Zois Toyras Hamitzora says as follows.
It says in Pirkei Avos is
Ain Bor Yirei Chet Loy Am Ha'aretz
Chassid Loy Ha'bayshan Lamed Loy
Ha'kaptan Melamed
Meaning
An Am Ha'aretz
cannot conduct himself with
piety.
There's no way an unlearned person could
be a pious person.
Because he sometimes he takes
stringencies that have no basis and
sometimes he's lenient about things that
he doesn't know about it. So
I always say inspiration is the most
overrated thing in the world. You need
education, not inspiration.
But an Am Ha'aretz can't be a Chassid.
What it's really dependent on is
erudition, scholarship, knowledge.
Litaroy ulatamoy
You know what the difference between
purity and impurity is?
The difference is Zois Tiya Toyras. It's
by learning.
It's by learning. It's not about
feeling. It's not about how you feel
about something.
It doesn't matter how you feel about
something. It's what are the facts? What
does the information teach you? Okay.
One last idea.
Parshas Tazria ends in a very unusual
way. It ends Litaroy ulatamoy
To purify or to render impure.
And there's a big question that you're
not supposed to end on a bad note. So,
why would the parashah end letamei or
letaharei, to purify or to render
impure? Why would we end with the word
letamei, to render impure? We should
really flip it, letaharei or letamei, to
end on a good note.
We've discussed that question in the
past. We once said over from the
Rogatchover
that from here we learn out safek nega
tahor. Letamei,
unless it's definitely tamei, let I'm
sorry, letaharei or letamei, it's tahor.
There's a drasha, unless you know it's
definitely tamei. So, it's really ending
off on a good note.
It's ending off, safek is tahor, but
in reality, the last word is letamei.
The last word is letamei.
And
juxtaposed to that is zos tiya Torahs
tzaraas.
What I think, perhaps the meaning of the
juxtaposition of letamei to zos tiya
Torahs tzaraas
is the Torah is saying that the
the practice
the essence, the
path
of the metzora is one of great impurity.
You know, the Torah says about a
metzora, tamei tamei yikra, he has to
call out tumah, he's tamei, everyone
stay away. Well, the Torah itself does
that. It's like the Torah is proclaiming
on the metzora, tamei tamei. The Torah
says letamei, zos tiya Torahs tzaraas.
So, the end of Tazria, which ends with
the word letamei, is juxtaposed to zos
tiya Torahs.
Okay, friends, that is
the juxtaposition Tazria to metzora.
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