Tazria-Metzora: Houses

Tazria-Metzora: House Falling Down

This series of double parshiyot that deal with what might be considered the simultaneous signs of physical and spiritual decay, and their sometime attendant internal exiles, being with a most interesting version of internal exile: birth. A new mother is immediately tamei on the level of a nidah and, depending on the sex of the child, is barred from entering sanctuaries for either 40 or 80 days.

As was discussed last week, even the most sublime simchas have elements of pain built into them; this is another example.

Yet while the bulk of these parshiyot deal with insults to one's physical body, towards the end of Metzora we are introduced to the nig'ei habayis, which can cause either removal from one's residence [another from of exile], or even the destruction of the building.

Rashi notes that these occasional demolitions were blessings in disguise: they would lead to the revelation of riches hidden by the Emorites in anticipation of the Israealite invasion of Canaan. Yet, Rav Dessler brings down a Rambam in Shlach that notes that one of the "ruses" used to convince Moshe Rabbeinu to send the meraglim--or, what was touted as the most salient reason--was that they needed to find these purported riches, or there would be a chilul hashem involved in the possible perception of a false prophecy. And it worked.

This brings two inyanim full circle: the "blessing" of one internal exile [the negaim] indirectly leading to a longer exile [the 40 years in the midbar], and said "blessing" that was [usually] deemed to be a corrective to lashon hara leading--however tortuously--to what was is presented to us as one of the pardigmatic cases of lashon hara, the report of the meraglim. [And, since the chet took place on tisha b'av, it led to the ultimate demolition[s]: the churbanos.]

This ostensibly bizarre series of loosely connecting patterns are further indicative of the circular, rather than linear, nature of spiritual battles and the rewards and correctives inherent in them. However, one might find an even more interesting angle. Inherent in much of chassidus is the notion that one really doesn't have bechira chofshis, in line with the insistence that G-d is the direct force behind even the smallest leaf movement. [As far as I'm concerned, the conflict between hakol tzafui and reshus nitna has been largely reconciled, but bear with me.]

The element of bechira tha IS left according to chassidus is in the moral realm: in other words, in every occurrence is an opportunity--or, taken to another level, THE opportunity--to decide which side you're on, or possibly, just to give some import to the event that one might not perceive to be there.

Regardless of chassidus, one doesn't necessarily enter the realm of human choice to see the point. Rather, one can [see gemara in Berachos 9th perek on bracha al tova me'ein rahaand vice versa]