Whose House Is It?

The majority of the two Parshios we Lein this week deal with Tzaras: the Dinim of Niggei Haguf, Niggei Beged and Niggei HaBayis, as well as the process by which the Metzorah becomes Tahor and rejoins society. Our initial reaction to these Parshios may be that there is little for us to take from them, but the truth is that just as with every area of Torah, there is much to be learned from these Parshios that can be applied to our lives, even though we currently do not have actual Neggaim.

One of the more interesting areas of Tazaras, to me at least, is Niggei Batim: Tzaras that appears in houses.

The Torah begins this section: “Ki Savou El Eretz Cannan Asher Ani Nosen Lachem L’Achuza, V’Nasati Negah Tzaras B’Beis Eretz Achuzaschem: When you come to the Land of Cannan, which I will give you as an inheritance, and I will give you a Negah in a house of the land of inheritance…”

Rashi, quoting the Medrash Rabba, relates a fascinating thought that is quite well known: the fact that there is an idea of Niggei Battim, Tzaras that appears on the walls of a house, is a “Besurah”, it is good news for Bnei Yisrael. The Medrash explains that the Emoriyim who lived in Eretz Cannan feared for their lives following Yitzias Mitzrayim. They realized that they were no match for Beni Yisrael, and that their cities and homes would eventually fall into the hands of their captors. Therefore the Emoriyim spent forty years hiding their treasures in the walls of their houses in order to ensure that Bnei Yisrael would not take their riches.

These riches would indeed remain hidden from view, unless a particular house was afflicted with Tzaras Habayis. In that case, as the Torah instructs, all the stones are removed from the house, whereupon the hidden treasures would be uncovered and the houses owner would be come wealthy. In this way the existence of Niggei Batim can indeed be see as a positive Besurah.

The question can be asked: how does the Medrash know that this Parsha is a Besurah, from where in the Pessukim can this be derived?

A number of Meforshim point out that this can be seen from the use of the word “V’nasati” with regard to Tzaras Habayis. The word V’Nasati comes from the same root as the word “Matanah” or gift: this is a word that has positive connotation. Why then did the Torah choose to use the word V’Nasati with regard to the very difficult situation that arises if someone indeed has Niggei Batim.

According to this understanding, the Medrash therefore assumes that there is a positive side to the Parsha of Niggei Batim: there had to be a Besurah because a positive word was uses. Therefore the Medrash tells us of the hidden treasure, which is in fact the hidden positive in the Parsha of Tzaras HaBayis.

The Netziv in Hamek Davar, however, points out that the word “V’nasati” is not exclusively positive. For example, in the Tochecha of Parshas Bechukosai the Torah says: “V”nasati Es Shemeychem K’Barzel: and I will make your heavens like iron.” This usage of the word V’Nasati can hardly be seen as positive, as it refers to a time when there will be no rain due to our Aveiros. The Netziv says that the Medrash could therefore not be based on the positive connotation of the word V’Nasati, because this word is not exclusively used in positive situations. He therefore cites the words of the Ramban: “Lirmoz Ki Yad Hashem Assa Zos, Lo Teva Klal: To indicate that the Hand of Hashem did this, and it is not in any way natural.” Based on the Ramban the Netziv concludes that the word V’Nasati indicates a specific level of Hashgacha Pratis. In the case of Niggei Batim, the Torah is telling us that these Neggaim do not come by happenstance, but because of a specific Hashgacha.

The Netziv therefore asks why the Torah used the Lashon of V’Nasati, which implies extra Hashgacha, with regard to Niggei Batim and not other types of Tzaras. Obviously we know that everything happens through the Hashgachas Hashem, and all Tzaras is clearly directed at the specific individual who is afflicted, so why does the Torah choose to indiciate special Hashgacha, through the word V’Nasati, with regard to Tzaras Habayis? He explains that this is the question the Medrash is based on: since the Neggaim will eventually make the person wealthy because of the treasure hidden in the walls, there is a higher level of Hashgacha than other types of Neggaim and the Torah chose to indicate this fact with the word V’Nasati.

According to the understandings of both Rashi and the Ramban, the word V’Nasati indicates that Niggei Batim are different than other types of Neggaim: there is something of a positive side to the Tzaras as it will cause him to find the riches hidden in the walls.

There is a somewhat simple question, however, that I think can be asked on this Medrash. If Hashem wished for us to find the treasure hidden by the Emoriyim, why did it have to come about through a punishment like Tzaras?

We cannot lose sight of the fact that the one who owns this house must undergo a thorough process in order to render his home habitable once the Tzaras is found. Every item in the house must be removed, the walls themselves are disassembled and the stones ground up; only then can the house can only be rebuilt with brand new stones.

In fact, the Gemarah in Erachin says that Niggei Battim are more severe than Niggei Adam: the Passuk says “Tzidkascha K’Harirei El, Mishpatecha Tahom Rabba” and the Gemarah explains that “Tzidkascha” refers to Niggei Adam and “Mishpatecha” to Niggei Batim.

Rashi there explains that Niggei Battim are more severe, a harsher form of punishment, because there is more waiting involved. When it comes to Niggei Adam the Kohen can determine the status of the Neggah—whether it is Tammei or Tahor—in a week, whereas in the case of Niggei Battim a three-week period is required.

Clearly Niggei Battim are less than fun; about this no mistake can be made. A person is subject to Neggaim on his home as a punishment and there is much discomfort and embarrassment involved in the process. Why then did Hashem choose this vehicle to give us the treasure hidden in the walls by the Emoriyim? We know that the Tzaras Habayis is a Besurah, that there is a positive outcome to be had, but we must understand why this treasure can only be accessed through the travails of Tzaras.

Perhaps we can better understand this Medrash and concept if we understand why someone may be punished with Tzaras Habayis.

The most common Aveira discussed with regard to Tzaras is Lashon Harah, and indeed there are many Remazim to the Aveira of Lashon Harah in the Parsha and Dinim of the Metzorah. But in fact the Gemarah in Erachin discusses no less than seven Aveiros that are punishable by Tzaras: Lashon Harah, Shfichas Damim, Shevuas Shav (false oaths), Giluy Arayos, Gasus Ruach (haughtiness), Gezel and Tzarus Ayin (stinginess). The Gemarah then brings a Passuk that is Meramez to each of these Aveiros with regard to Tzaras.

It would seem that the most commonly discussed Aveira, Lashon Harah, is most closely related to the first type of Tzaras listed in the Torah: Niggei HaGuf. Many of the Remazim to Lashon Harah are in fact related only to this type of Tzaras.

For example, we know that the Karbon that a Metzorah brings is birds, and Chazal tell us that he brings the birds because he chirped like a bird with his idle and damaging speech.

Also, the Metzorah has to sit alone, outside the camp: “Badad Yeshev M’Chutz L’Machaneh.” Here too Chazal tell us that the punishment fits the crime: a person who speaks Lashon Harah creates separation between people through his divisive tale bearing, and therefore he must sit alone as he suffers his punishment.

Both of these Remazim, however, relate only to an actual Metzorah—one who has Tzaras HaGuf—but not to someone whose clothing or home is afflicted with Tzaras.

Which of these seven Aveiros, then, can best be attributed to Niggei Batim?

The Kli Yakar writes that the main reason one might be afflicted with Tzaras Habayis in his home is Tzarus Ayin, being stingy. In fact the Limud that the Gemarah brings to prove that Tzaras is connected to this negative Middah is from the Parsha of Niggei Battim: The Passuk says “U’ba Asher Lo HaBayis” and the Gemarah brings a Drasha: “Mi Shemiyuchad Bayis Lo: One whose house is set aside for him.” The implication of this Chazal is that the fact that this person is stingy, and not giving to others, is the reason that he has received the punishment of Tzaras HaBayis.

Keeping this in mind perhaps we can better understand the Medrash regarding the hidden riches of the Emoriyim.

What is the root of Tzarus Ayin? Why would someone be so stingy, so uncharitable and so inhospitable that the Passuk would refer to him as “Mi Shemiyuchad Bayis Lo”?

It would seem that this would come from a sense of Kochi V’Otzem Yadi and a lack of Bitachon. If someone believes, as we all know to be true, that his physical possessions come from Hashem, and through no accomplishment of his own, he has no reason to be stingy.

A Ba’al Bitachon knows that he has nothing to lose by giving to others because he will always have exactly what Hashem intends for him, nothing less. However, if someone feels that he has earned his money and possessions through his own hard work, and that he has the right to dispense them, or not, however he sees fit. An attitude like this can certainly lead to the development of Tzarus Ayin. The punishment for this behavior fits the crime as well. The Tzar Ayin needs a reminder that everything really comes from Hashem. So he is given a terrible punishment—Tzaras Habayis—which seems like a bitter pill to swallow. But during the process of making his house Tahor they remove all the stones and lo and behold: riches. These treasures clearly came by no action of his own, they were revealed to him only through the hands of Hashem. When faced with this reality, an extreme example of Parnasah Min Hashamayim, the Tzar Ayin cannot help but reexamine his approach to physical wealth and his Tzras experience may well rehabilitate him.

This also fits well with the words of the Ramban: “Lirmoz Ki Yad Hashem Assa Zos, Lo Teva Klal.” This can refer not only to the actual Tzaras and the riches that he comes upon when his house is disassembled. Perhaps it refers to everything in the world: this individual, the one whose house is afflicted with Neggaim, needs a reminder of the Hashgachas Hashem that is the source of our very sustenance. The word V’Nasati is used to refer to this Hashgacha as well: “V’nasti Metar Artzechem B’ito” making this term a fitting introduction to the Parsha of Niggei Habayis, which are sent as a reminder that all that we have comes from Hashem and that our natural tendencies to be givers should never been dampened by a sense of loss, which may lead to Tzarus Ayin.

As we mentioned earlier, it is sometimes hard to find connections to our lives from these Parshios. Perhaps though we can take the lesson of Niggei HaBattim to heart: at times we may feel as though we are being punished, that the walls are literally or figuratively coming down around us—we must keep in mind that these times may only be the vehicle to show us the riches hidden in the walls. V’Nasati Neggah Tzaras: the Tzaras is given in the same manner as our Parnasah, with the glowing warmth of Hashgachas Hashem. Sometimes we are reminded of this fact in the most unexpected ways, and can once again take comfort in the fact that “Ki Yad Hashem Assa Zos, Lo Teva Klal”