A person with constricted, self-centered consciousness causes black
hairs to grow on the higher
partzufim of the
sefirot in the spiritual worlds that become a breeding ground
for other external negative forces and a place for attachment of harsh judgment.
These hairs are the roots of the judgments in Zeir Anpin. The external
forces, or
kelipot , in turn receive their life force from the light
emerging at the ends of these hairs.
When those below return to proper consciousness of the Divine, they cause this
hair to be shorn off from Zeir Anpin; all judgments are sweetened and the
negative forces below in the physical world have no place to establish a
foothold.
This parasha begins with three seemingly unrelated topics: the ritual impurity acquired by a woman through giving birth, the commandment of circumcision on the eighth day after birth, and the ritual impurity imparted by the condition known as tzaraat. All are purely spiritual conditions, and must not be confused with medical or hygienic conditions. In order to resume a life of active spirituality, one must be "purified" from this mentality.
Eve did not have a menstrual cycle, and the process of conceiving and giving birth did not involve any bleeding. In consequence of disobeying G-d's command, she was made to undergo the blood of menstruation and the blood of virginal marital relations. By experiencing and properly dealing with these phenomena, mankind should ideally undergo a spiritual maturation process that will eventually lead to the final Redemption. At that time, these conditions of fallen reality will no longer be necessary, and life (including woman's physiology) will revert to its Edenic state.
Circumcision keeps a person from being defiled with the impurity of menstruation and also protects him from the impurity oftzaraat. By weakening the power of impurity and eliminating evil lust, he will not engage in sexual relations with a menstruating woman. He will also remain humble and of lowly spirit, thus shunning haughtiness, the root oftzaraat.
The Shelah teaches that the verse "A person having a blemish in his skin…." (Lev. 13:2), can be understood in relation to the vestments for the priests. These were to symbolize the "garments of light [in Hebrew, 'ohr', spelled with its first letter alef]", which Adam and Eve wore before the sin of the Tree of Knowledge; they had to subsequently exchange these garments for those of "ohr" spelled with an ayin [instead of an alef as above], meaning "skin" - garments of skin.
While on one hand this demonstrates a fall from grace, Onkelos translates the term for "garments of skin" as "precious garments" (see Gen. 3:21). At first glance it seems that Onkelos is mixing the term spelled with an alef with the term spelled with an ayin. In fact, he is alluding to a mystical dimension to this comparison which is rooted in the verse: "…as the advantage of light over darkness." (Ecclesiastes 2:13) The message there is that G-d makes purity emerge even out of impurity, for from the "skin", the external aspect of our beings, will eventually come a spiritual benefit - what appeared to be a descent , will ultimately be an advantage.
The indicators of kashrut for animals, the cloven hoof and chewing of the cud, and fish, scales and fins, are external. The kashrut indicators for birds are both internal and external; the extra toe on the outside and the peel-able crop or stomach on the inside.
We must include all the qualities that they possess and therefore have "kashrut indicators" on the inside and on the outside as well. We require a faithful and contrite heart on the inside, open to the path of G-d, and we need to look Jewish on the outside, just as our ancestors merited to leave Egypt by preserving their Jewish clothes, language, and names. And the alliance of the two is the key to climbing the ladder of divine service, which is firmly rooted in the earth and reaches upwards endlessly to the heavens.
What is referred to in Torah as "tzaraat" is not leprosy or any other physical disease. It is a miraculous physical manifestation of a spiritual ailment that appears as a white spot on the skin (or clothing, or walls of a home).
Man has four titles in the Torah. They are the following (in descending order): "Adam", "Ish", "Gever", and "Enosh". The Torah's use of the word "adam" in reference to the metzora is an indication that this individual is on a sublime spiritual level.
When a woman gives birth, she becomes impure. The Talmud tells that three heavenly keys - to rain, childbirth, and revival of the dead - are not given over to an emissary, but are in G-d's hands alone. Because of the power of pregnancy and birth, to which G-d controls the key, impurities are kept out until the baby is born. Once the pregnancy ends and the holiness leaves, impure energies are also roused and enter.
“Tell me,” the kibbutznik asked the chasid, “Does the Lubavitcher Rebbe have supernatural powers?”
Shabbat Shalom.
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