Mitzvas Tiglachas Metzora (Part 1)

Sefer HaChinuch, (mitzvah 174):

For a metzora to shave all of his hair

when he becomes pure,2

as it is written (Vayikra 14:9): “And it shall come to pass that on the seventh day, he shall shave all of his hair, his head, his beard, and his eyebrows. He shall shave all of his hair.”

Our Sages (Nega’im 14:4) state: “There are three who must shave, and their shaving is a mitzvah: a Nazirite,3 a metzora, and the Levites.”4

Nevertheless, these three instances of shaving are not identical in all matters.

The shaving of the Levites was unique; it was performed only in the desert and is not performed for all time;

(therefore, it is not considered one of the 613 mitzvos).

The shaving of a metzora and that of a Nazirite, by contrast, are practiced for all time.5

Therefore, the shaving of a Nazirite is also counted as a mitzvah,

being an element of mitzvah 377:5

“that a Nazirite shave and bring his sacrifices on the day he completes his Nazirite vow

or when he becomes impure,”

as it is written in Parshas Naso:6 “And the Nazirite shall shave....”

This mitzvah applies only when he completes the duration of his Nazirite vow or when he becomes impure.

For when he becomes impure, even in the midst of carrying out his Nazirite vow, it is a mitzvah for him to shave, bring sacrifices,

and then allow his hair to grow long in holiness again, as he did at the outset, for the entire duration of the Nazirite vow which he accepted upon himself.

Throughout the days of his Nazirite vow, by contrast, he is forbidden to shave.

As the Sefer HaChinuch, mitzvah 373, states, a Nazirite may not shave his hair throughout the entire duration of his Nazirite vow,

as it is written (Bamidbar 6:5): “No razor shall pass over his head.”

On the contrary, it is a mitzvah for him to let his hair grow.

As the Sefer HaChinuch, mitzvah 374, states, a Nazirite should let his hair grow long throughout the duration of his Nazirite vow,

as it is written:7 “His hair is holy. He shall let the locks of the hair of his head grow.”

The above can be understood on the basis of the explanation of what we have heard8 concerning the interpretation of the verse (Devarim 21:12): “And she shall shave her head,”

which is stated with regard to a yefas toar, a woman taken captive.9

The teaching based on that verse explains that “the woman taken captive” refers to the aspect of the soul that is not enclothed in the body, but rather stands above it and encompasses it.

This spiritual quality is described as yefas toar, lit., “attractive,” because it is drawn down from a comprehensive light that includes several different qualities.

This higher level is the source for its beauty.

To explain: As on the physical plane, one color alone is not all that beautiful.

When, however, one entity comprises several colors together, it is beautiful and attractive to look at.

Similarly, in the spiritual realms, the attribute of Tiferes, “beauty,” includes both Chessed, “kindness,” and Gevurah, “might,”

as is known to the students of hidden wisdom,10i.e., the teachings of Kabbalah.

The term eishas yefas toar, “an attractive woman,” refers to the part of the soul that is enclothed in the body,

for it is a recipient, as a woman is a recipient

of the dimension of the soul that is not enclothed in the body, which is simply called “attractive,”

When the “attractive woman,” the soul as it enclothes itself in the body, is in exile within the animal soul

and the body, which is referred to as “a snake skin,”11

the emotions and garments of the animal soul rule over the G‑dly soul,

in a manner similar to that described in Tanya, ch. 11,

This is what is implied by the phrase (Devarim 21:11): “And among the captives,” i.e., those captured by the body and the animal soul, you shall see an attractive woman.”

When a person is aroused to free the captive, i.e., the soul enclothed in the body, from its confinement in bodily desires

and take it out of exile,

enabling it to achieve dominion over the body

as described in Tanya, ch. 10, which explains the Divine service of tzaddikim, “the righteous,” who transform the desires of the animal soul into holiness,

and 12, which explains the Divine service of beinonim, “the intermediates,” who subjugate the animal soul and control its expression in thought, speech, and deed,

the process that enables him to do so is summarized in the verses:12 “And you shall desire her… and she shall shave her head.”

“And you shall desire her” refers to the transformation of the evil emotional qualities, as explained in Tanya, ch. 10.

“And you shall shave her head” refers to removing, at least, the soiled garments of the animal soul,

as stated in Tanya, ch. 12.

The term “the soiled garments of the animal soul” refers to “all the statements and thoughts that are not directed to G‑d, to His will, or to His service.”13

Included in the above is superfluous intellectual involvement in matters of the world,

even in business matters,

for through this, one taints the emotional qualities and the attributes of Chochmah, Binah, and Daas within his G‑dly soul with the impurity stemming from kelipas nogah,

as can be inferred from Tanya, ch. 8.

Now there is a need for business activity for the sake of Divine service,

Nevertheless, superfluous intellectual involvement regarding the conduct of one’s financial affairs that is not befitting according to the directives of the Torah is considered “soiled garments.”

Therefore these “soiled garments” must be removed.

This is alluded to by the command: “And she shall shave her head.”

The reason that these “soiled garments” are referred to with the analogy of hair

can be explained as follows:

In the Torah, we find that, at times, the spiritual quality associated with hair is considered very lofty,

as it is written with regard to a Nazirite:7 “His hair is holy. He shall let the locks of the hair of his head grow,”

and as related with regard to Shimshon (Shoftim 16:19), all of his strength was vested in his hair.

Conversely, however, we find that at times, the Torah associates hair with a very low level,

as indicated by the above-mentioned commands concerning a metzora and the Levites who are required to shave their hair.

And our Sages state (Berachos 24a): “The hair of a woman is considered ‘nakedness.’ ”

Similarly, in the spiritual realms, there are distinctions regarding the intent implied by the analogy of hairs.

The hairs of the beard of Atika Kadisha – the Holy Ancient One,” a reference to the inner dimensions of Kesser – are the source of the vitality of all the worlds.

For the Sublime Father – the Sefirah of Chochmah of Atzilus –the first level within the entire realm of Atzilus, derives its nurture from the eighth point of the beard of Atik, as is well known.

In contrast, the hairs of Nukva – the Sefirah of Malchus – allow nurture to be derived by the extraneous forces, thus vitalizing the forces of kelipah.

To explain: Hairs come from excess intellectual energy.

Therefore, their spiritual level is dependent on the source from which they are drawn down.

With regard to Atika Kadisha, which is actually Ein Sof,

even its excess dimensions contain immense vitality that can give life to all the worlds.

Indeed, it is only through a medium like hairs that vitality can be drawn down into the worlds.

for the worlds cannot receive their life-energy from Atika Kadisha as it exists in its essential state,

because they would not be able to bear the revelation of the energy, as it is Ein Sof. Drawing down energy from this level is possible

only through the vitality of Atkia Kadisha being contracted and drawn down through hairs.

Therefore the hairs are on a high and wondrous level of holiness,

as it is written (Daniel 7:9): “The One of Ancient Days sat; His garment was white like snow and the hair of His head was like pure wool.”

Similarly, with regard to a Nazirite, during the days of his Nazirite vow, an actual ray of the holiness of Atika Kadisha shines forth

and is enclothed in his hair,

as stated by the AriZal in Taamei Hamitzvos, Parshas Naso.

Therefore he is adjured not to shave and commanded to let his hair grow, as explained above.

Similarly, with regard to all men, even those who are not Nazirites,

a ray from the holiness of the Sublime Beard and Peyos shines within the hairs of the beardand peyos.

Therefore, we are commanded not to shave them, as stated in Sefer HaChinuch, mitzvos 251 and 252,

based on the verse (Vayikra 19:27): “Do not cut off the hair of the corners of your head and do not destroy the hair of the corners of your beard.”

With regard to a Nazirite, however, the holiness of Atika Kadisha shines forth within all the hairs of his head, not only the beard and the peyos.

In contrast, Nukva of Atzilus represents a contraction when compared to Atika Kadisha.

Hence, its excess intellectual energy can lead to nurture for the extraneous forces.

For this reason, women – whose spiritual counterpart is the Sefirah of Malchus – are adjured not to reveal their hair,

as our Sages comment:15 “The hair of a woman is considered ‘nakedness.’ ”

To explain this concept and bring it closer to our understanding:

It can be clarified based on our Sages’ comment (Sukkah 21b) to the verse (Tehillim 1:3), “Whose leaf never withers,”

that even the ordinary conversation of a Torah scholar demands study.

The value of studying the ordinary conversation of a Torah scholar results from the great Divine wisdom that he possesses.

Accordingly, attention should be paid even to the casual statements that he makes.

These reflect his excess intellectual energy

as they do not come from the inner dimensions of his wisdom,

only from the external and excess aspects of his wisdom,

and they are mere conversation.

Nevertheless, they must be studied,

and indeed represent actual Divine wisdom,

as Rabbi Shimon said (Sukkah, loc. cit.): “From Rabban Gamliel’s ordinary conversation, we learned two concepts.”

The concepts derived from his ordinary conversation was a revelation of G‑d’s will.

When, by contrast, a person who is not a Torah scholar speaks casually, his words are considered idle conversation,

and represent the “soiled garments” mentioned above.

One brings impurity upon one’s G‑dly soul

by garbing it in these impure garments

instead of the holy garments of the Torah and its mitzvos in which it is appropriate to garb it.

As Yoma 19b states: “One who engages in ordinary conversation transgresses a positive commandment,

as it is written (Devarim 6:7): ‘And you shall speak of them’;

‘of them, words of Torah, and not of idle matters.”

This refers even to a worthy person, learned in the Torah.

Nevertheless, he is not permeated by wisdom to the extent that even his ordinary conversation comprises words of Torah.

Instead, his ordinary conversation revolves around idle matters.

Thus, his excess intellectual energy is base,

even though his intellectual qualities themselves are positive

when he is not involved in mere conversation and instead studies the Torah.

With regard to a Torah sage, by contrast, even his excess intellectual energy as expressed in his ordinary conversation contains holiness.

In this vein, the Zohar (III, 47b) relates that Rav Hamnuna the Elder would make a comic remark literally, “foolishness” to his students before he began sharing words of wisdom.

Now his “comic remark” was not actual foolishness,16 Heaven forbid,

but rather the novelos17 of his wisdom,

like the ordinary conversation of a Torah scholar.

Similarly, Rabbah would open his lessons with a witticism, the sages would laugh

and then he would begin the study of the passage (Shabbos 30b).

On the other hand, when an ordinary person makes comic remarks, they are indeed utter foolishness.

To reach a deeper understanding of the matter,

it is necessary to understand why the transmission of influence from the holiness of Atika Kadisha must be specifically through the medium of hairs

and, as a result, a fundamental dimension of holiness is dependent on them.

This is not understood thoroughly from the analogy of the ordinary conversation of a Torah sage.

For on the surface, a question arises:

Although it is true that even the ordinary conversation of a Torah sage demands study,

it is obvious that his teachings and his wisdom are much, much loftier.

If so, of what purpose is his ordinary conversation?

One should, instead, involve himself only in the sage’s inner wisdom.

A similar question arises concerning the analogue in the spiritual realms:

Why must the influence be transmitted through hairs and excess intellectual energy?

Although it is true that they are very beneficial and lofty,

nevertheless, it would seem that it would be much better if the influence came directly from the essence of Atika Kadisha.

A partial resolution was given above:

that it is impossible for the limited worlds to receive influence from Atika Kadisha as it exists in its essential form.

This idea can be further explained based on the concept of an analogy and an analogue,18

as explained on the basis of King Shlomo’s words (Mishlei 1:6): “To understand an analogy and an allegory,”

and what is written (I Melachim 5:12): “And Shlomo recited 3,000 analogies.”

Similarly, with regard to Rabbi Meir, our Sages said (Sotah 49a): “When Rabbi Meir died, the authors of parables ceased,” i.e., Rabbi Meir was the last of the Sages who could explain their words in parables,

for “he would recite 300 analogies” (Sanhedrin 38b).

To explain: Because of the great wisdom of King Shlomo and Rabbi Meir and their understanding of the secrets of the Torah and its mysteries,

their students were not able to understand and comprehend their holy words of hidden wisdom unless they would speak in analogies.

This involved hiding the deep intent of their wisdom

and garbing it in another matter which serves as an analogy for the intellectual concept.

By understanding the analogy, a trace of hidden wisdom from the analogue would be formed in the heart of the student.

Now, because the depth of the hidden wisdom is so great,

even the analogy given to communicate the analogue may be beyond the grasp and understanding of the students.

Hence, it is necessary to give an analogy for the analogy, i.e., an example for the example.

Because of the greatness of King Shlomo’s wisdom, he had to employ 3,000 analogies

to bring the hidden reaches of his wisdom down level after level, from one analogy to another analogy,

until the last analogy and example could be understood by the minds and understanding of ordinary people.

For Rabbi Meir, 300 analogies were sufficient to explain his wisdom, each analogy descending another level

When compared to its analogue, the analogy is like a coarse and thick garment.

Thus, it is comparable to the hairs that enclothe the energy coming from the brain which is within the hollow of the hair,

for a hair is hollow,

as the Talmud states in Nazir (39a, b), and Bava Basra (16a) with regard to Iyov.

The analogy is described as “excess intellectual energy,”

for it is not at all comparable to the essence of the analogue that the teacher understands in his mind.

Behold, with regard to great sages like King Shlomo and Rabbi Meir,

even their excess intellectual energy, i.e., their analogies,

are very useful and contain great holiness and awesome wisdom.

Indeed, they served a great purpose,

for without them, it would not have been possible to communicate any influence to others on a lower level.

In contrast, lesser sages who were not on their level could not communicate via parables,

as the Talmud states: “When Rabbi Meir died, the authors of parables ceased.”

This is because the wisdom of the lesser sages was not comparable to the level of the great sages

and could be grasped by others as it was, without parables and examples.

Therefore they did not need to use analogies.

And were they to have tried to speak in analogies, they would have been foolish and empty words,

because they would not have been necessary.

On this basis, we can appreciate the analogue in the spiritual realms:

that the vitality from Atika Kadisha, which is Ein Sof, cannot be received within the worlds,

even within Atzilus,

without the world’s existence being nullified,

unless the influence is clothed in garments, involving a process of contraction which is referred to by the analogy of hairs.

See the explanation of the phrase: “the Almighty, merciful Father, Who is praised by the mouth of His people, exalted…” in the Siddur Im Dach.19In that source, the Alter Rebbe elaborates on the analogy of hairs as mediums to convey Divine energy that is too great to be transmitted directly.

As is well known, the Sublime Father and Mother – i.e., the Sefiros of Chochmah and Binah of Atzilus –derive their nurture from the mazalos of Kesser.

When, by contrast, light has already been contracted within the attribute of Nukva of Z’eir Anpin,

the ray that is drawn down from that light represents the underdeveloped dimensions20 and excess intellectual energy, for at these levels, the Divine influence has already undergone several degrees of tzimtzumim (“contractions”).

It is not comparable to, nor does it resemble, the excess intellectual energy of Atika Kadisha.

And thus the excess intellectual energy of Malchus can provide nurture for the extraneous forces.

In this manner, the more the light becomes diminished,

the more it is possible that the extraneous forces will gain a foothold to derive nurture from the levels that are comparable to hairs and underdeveloped dimensions.

For this reason, in the desert, the Levites were commanded to “pass a razor over all their flesh,”

for their approach and pattern of Divine service was characterized by fiery love toward G‑d

to the point that their souls would pine away to leave their bodies, their keilim.

This thrust was reflected in their spiritual service in the recitation of the Song of the Day in joyous and pleasant song,

as explained in Tanya, ch. 50.

Since their Divine service involved rising above their keilim,

the light that remained in the k’li was limited,

for its fundamental dimension was elevated entirely above the k’li.

As a result, were there to be a transmission of light from the trace of light that remained in the k’li through the medium of hairs,

the extraneous forces would be able to derive nurture.

On this basis, we can also understand the mitzvah of shaving a metzora.

As explained above (mitzvah 169),21 when a metzora is declared to be unquestionably impure,22 there is a withdrawal of the intellectual dimensions of the Sublime Father and the partzufim of Leah and Rachel – corresponding to Binah and Malchus – which refer to holy garments.

Instead, there emerge on the person’s flesh blotches of tzaraas: se’eis, sapachas, or baheres. These are the physical manifestations of tzaraas mentioned by the Torah.

These represent expressions of severe judgment.

From them, the extraneous forces derive nurture through white hairs – which are also a sign of tzaraas23 – as explained there.

For the duration of time that the metzora is impure, he is commanded not to shave the hair growing in the blotches of tzaraas,

as stated in Sefer HaChinuch, mitzvah 170,

based on the verse (Vayikra 13:33): “And he shall not shave the blotch of tzaraas.”

Similarly, he is commanded not to cut off the other signs of tzaraas,

as stated in Sefer HaChinuch, mitzvah 583,

based on the verse from Parshas Ki Seitzei (Devarim 24:8): “Take heed of the blemish of tzaraas, and be very careful to act….”

The intent in this mitzvah is that he should not remove the signs of impurity

from which the extraneous forces derive nurture, as explained above with regard to white hair.

The objective is that one should not operate under the impression that he can remove the nurture of the extraneous forces

by cutting off the signs of impurity,

which is their source of nurture,

and in that way, think that by separating the sign of tzaraas from himself by force, he has repulsed the extraneous forces,

for this is not the prescribed path to remove nurture from the extraneous forces. Hence, doing so is forbidden.

Instead, if one cuts off the signs, the extraneous forces will, Heaven forbid, will be intensified,

because G‑d “does not approach His creations with tyranny.”24

Just as He grants sustenance to the entire range of heavenly hosts that are holy,

so, too, in His kindness, according to the structure of the present spiritual gestalt, He grants nurture and vitality to the sitra achra according to its needs until the coming of the end of days, when it will cease to exist.

Since according to the dictates of Torah law, it is appropriate that they be able to receive this nurture

from the source of the soul of this metzora

and the garments of the ten sublime Sefiros rooted in his soul,

it cannot be withheld from them without a counterclaim.

Thus if one cuts off this sign of impurity,

it is possible that the extraneous forces will overpower this person’s soul.

For giving them what is due them causes them to be satisfied and not seek to grab more. If, however, their due is withheld, they will be aroused to demand more.

This parallels the Zohar’s explanation of the goat sent

Similar concepts also apply with regard to the calf whose neck is broken to atone for an unsolved murder.27

For that reason, the Torah warns to “be very careful” not to remove these signs of tzaraas.

Instead, the way to remove their nurture is through teshuvah.

This will draw down the intellectual dimensions of the Sublime Father to the lower levels

which will, in turn, repulse the extraneous forces according to Torah Law,

through the efforts of the kohen who comes to purify the metzora, as stated in mitzvah 169.28

When a person will turn to G‑d in teshuvah and become healed,29 the extraneous forces no longer derive nurture from him.

He is then commanded to shave off his hair.

For although he has been purified from this impurity,

his hair, which represents his underdeveloped and excess intellectual energy,

can serve as a foothold for the extraneous forces to take hold

For hair is identified with severe powers of judgment

because of the minute amount of light that is invested in these powers, as explained above. The powers of severe judgment receive this foothold

since, as of yet, the person does not receive influence from the sublime holiness

from which the holy garments associated with the hairs that are described above are drawn down.

In contrast, afterwards, i.e., after his purification, when the sublime holiness from the Sublime Father shines within him,

he is commanded (Vayikra 19:27): “Do not cut off the hair of the corners of your head,”

because holy garments are drawn down from it, as explained above.

Extrapolating from one concept to another,

it is possible to explain the manner appropriate for every person to conduct his business affairs,

based on the verse (Devarim 21:12): “And she shall shave her head.”

The spiritual counterpart of the self-control required for the proper balance in the conduct of one’s business affairs is referred to as shaving the hairs, i.e., the conduits of energy,

that must be shaved

because they represent excess energy from which the extraneous forces derive nurture.

In the realm of business, this refers to a person’s excess efforts in his business affairs in which he troubles his mind and his heart, involving himself in many business deals.

This extra effort is unnecessary.

To explain this concept:

Behold, it is written (Devarim 15:18): “And G‑d your L‑rd will bless you in all that you do.”

It is necessary to understand: Why does the verse state “in all that you do”?

Why should a person have to be involved in business affairs in the first place?

Why should they be the medium through which G‑d blesses him and grants sustenance for him and his household?

A person’s yearly sustenance is written down and sealed on Rosh HaShanah and Yom Kippur,

as our Sages state (Beitzah 16a): “A person’s livelihood is allotted him between Rosh HaShanah and Yom Kippur.”

Since it has been allotted him, seemingly, even if he would not involve himself in business activity, he would still receive sustenance,

for whatever G‑d allotted to him, He will surely carry out.

For is it possible that He will issue a decree and not fulfill it,30 Heaven forbid?

And certainly, even becoming involved will not bring him more than his allotment.

If so, why should he trouble himself with business affairs?

The above can be understood based on the explanation of our Sages’ statement (Rosh HaShanah 16a) that a person is judged every day.

One might ask, since his sustenance is allotted between Rosh HaShanah and Yom Kippur, why is he judged every day?

Also, why do we request every day in our Shemoneh Esreh prayers: “Heal us, O G‑d…,”31 “Bless for us… this year”32?

What is the purpose of these requests if everything has already been allotted on Rosh HaShanah and Yom Kippur?

Similarly, the Zohar (Vol. 2, p. 62b) relates that Rav Hamnuna the Elder33 would pray for his sustenance every day

and would not eat until he prayed.

He would say that he would not eat until he received his food from the house of the King.

On the surface, this is a wondrous statement,

for G‑d had already made an allotment to him on Rosh HaShanah and Yom Kippur.

However, the concept can be understood on the basis of the explanation of the concept of the sealing of the Heavenly decrees that occurs during the Neilah prayers on Yom Kippur

when we say: “Seal us.”

The AriZal explains that “sealing” refers to drawing down the five Attributes of Gevurah of Atik to Malchus.