The Time is Now

As we approach Parshas Metzorah, the upcoming Yom Tov of Pesach is no doubt on our minds—that we will be sitting at our Seder one week from this Friday night is an inescapable reality that is brought into stronger relief by the addition this week of Shabbos Hagadol. While it may seem difficult to find a connection between the Parsha and Pesach, we know that there are no coincidences in our calendar and it would therefore seem prudent to try and find a way to prepare ourselves for Pesach through the lessons of Parshas Metzorah.

The Parsha begins: “Zos Toras HaMetzorah Beyom Teharoso V’Huva El HaKohen.” Chazal, in Toras Kohanim, use each word, and combination of words, in this Passuk to teach us a Halacha. The word “B’Yom”, which may seem extraneous, teaches us that the entire process of Tahrah, which includes a number of steps, must be done during the daytime. The connection of the tat the words “Byom Taharoso” to the phrase “V’Huva El HaKohen” is also the source of a Drasha: “Melamed Shelo Yishaheh”. The Passuk tells us that the initial stage of “V’Huva El HaKohen”, which is what begins the process, but be done “B’Yom Tahoroso”, without delay.

This Medrash is itself a bit difficult to understand. Why would the Metzorah delay his Taharah process? He has been outside the Machaneh for at least a week, cut off from all other human interaction, as we saw in Parshas Tazria—would he not want to expedite the process as much as possible? Why did the Torah have to specifically tell us that he should contact the Kohen immediately?

The question is compounded by the fact that a similar idea appears elsewhere in the Parsha as well.

Later on in the Parsha, in a laster phase of the process, we are told that the Metzorah brings a total of three Korbanos: an Asham, a Chattas, and an Olah. The Mishna in Zevachim teach us that in most cases if one is Mechayav to bring a Chattas and an Asham, he brings the Chattas first. The one exception, says the Mishna, is the Metzorah: in this case the Asham is brought before the Chattas, “Mipnei SheHu Ba Al Hechsher”—because his Tahrah is brought about by the Asham.

The message of this Mishna is quite clear: though generally the Asham should be brought following the Chattas, in this case it is not because we want to delay the Tahara of the Metzorah as little as possible. We alter the normal course of event because his Taraha is caused by the Asham. Now it would seem that this is a nominal gain: how much quicker does his Taharah come about just because we bring the Asham first?

We see here again that the Torah was concerned that the Tahara of the Metzorah should take place as soon as possible once the Negah subsided. The Chattas would no doubt be brought very shortly—yet we switch the usual Seder Hadevarim just to bring the Tahrah a little quicker

This idea can also be seen, perhaps even more clearly, not only from the Halachos themselves, but from the terminology used at the beginning of the Parsha.

Once the Kohen is summoned, and determines that the Negah has been healed, the process of becoming Tahor begins. For the initial step in the process, the Metzorah must bring two birds, as well as a red string and some Ezov grass. But rather than saying “V’Lakach Shtei Tziporim” the Passuk begins “V’Tziva HaKohen V’Lakach.” The very next Passuk, which describes the Schitah of the next bird, also begins “V’Tzivah Hakohen.” In both cases the phrase “V’Tziva Hakohen” seems to be extra—why does the Kohen specifically have to instruct him? If the Metzorah is an organized fellow who knows the Halacha, and has the requisite items prepared, does the Kohen still have to command him to bring them?

Perhaps the answer lies in the word “V’Tziva.” Chazal—brought by Rashi at the beginning of Parshas Tzav, among other places—explain that the word “Tzav” is a Lashon of “Ziruz,” and is used when the commandment needs an extra does of encouragement. For example, when the Torah commands us to do something that requires a substantial monetary cost—such as the daily Korbanos Temidim—the word Tzav is used. Though we know that Klal Yisroel as a whole will no doubt desire to fulfill the Ratzon Hashem, in some cases extra Ziruz is required.

The repeated use of the words “V’Tziva Hakohen” would therefore seem to indicate that the Kohen should be Mezarez the Metzorah during the process—he should provide the encouragement and extra push that may be needed. The question though, is why the MEtzorah would need any Ziruz at all. As we noted, there should be little reason why he would not want to complete the process of his Tahara as quickly as possible—why does the Torah seem to foresee the need for a level of “Tzivuy”?

Perhaps we can understand the need for Ziruz, and the stress the Torah places upon the need to complete the Tahara process as quickly as possible, by turning to Yeztias Mitzrayim.

In Parshas Bo, when the Hashem gives Moshe the Tzivuy of Korban Pesach along with the detailed Dinim that accompany not only the Hakrava of the Pesach but also the Achila. Some of these Halachos are ones that we still keep, to the extent possible, today: “Tzli Esh U’Matzos Al Merorim Yocheluhu.” There was, however, another set of conditions that was only required for that initial Korban Pesach, referred to in Chazal as Pesach Mitzrayim: “Masnechem Chagurim, Naalechem B’Raglehem, Makalchem B’Yadechem V’Achaltem Osam B’Chipazon.” On that night—the night of Yetzias Metzrayim—Bnei Yisroel was to eat the Korban Pesach in haste, with their shoes on and their bags packed, so to speak.

The Sforno explains that the reason Bnei Yisroel were commanded to eat the Pesach Mitzrayim in this fashion was to show their Bitachon in the fact that Hashem would be bringing them out of Mitzrayim that very night. By showing that they were ready to leave at a moment’s notice—staves in hand, and shoes on their feet—they displayed an unwavering faith that the promise of “Pakod Yifkod Hashem Eschem” was soon to be fulfilled.

Why though was this show of Bitachon necessary? We generally think of Bitachon and Emunah as internal Mitzvos, primarily accomplished in our hearts and minds—why in this case did we have to physically display our Bitachon that Hashem would take us from Mitzrayim?

Also, even if we can understand why there was a necessity for some sort of physical show of Bitachon, why was this specifically tied to the Achilas Korban Pesach? Perhaps they should have spent the whole night of Pesach at the ready—why was this specifically tied to the Korban Pesach?

Perhaps we can explain this based on a thought brought by of the Nesivos in Haggadah Ma’aseh Nissim.

The Nesivos notes that the Navi in Yeshaya tells us that when the Geulah Sheleimah arrives, it will not come in haste: “Ki Lo B’Chipazon Tetzeu.” It would seem from this Passuk that the notion of “Chipazon” is not a positive one when it comes to Geulah—therefore the Navi promises that the ultimate Geulah will not be accompanied by this aspect.

If that is the case, asks the Nesivos, why do we eat Matzah, which is a reminder of the Chipazon of Yetzias Mitzrayim? The Passuk, which we say in the Haggadah, tells us that the reason we eat Matzah is to remind us that we left Mitzrayim in haste and did not have the time to bake bread. But if this Chipazon is a negative element, why ensure that it is remembered for eternity?

The Nesivos explains that because Bnei Yisroel was in Mitzrayim, which was a Makom Tumah, the Shechina could not rest in their midst. However, because of his boundless love for us, Hakadosh Baruch Hu wished to take us out of Mitzrayim. He therefore employed a measure of Chipazon, wherein our Geulah took place very quickly, allowing us to be taken out of Mitzrayim quickly, without the need for Hashra’as HaShechina.

The Chipazon of Mitzrayim is therefore not a negative aspect, but an indication of the love that Hashem has for us—the only way for that Geulah to take place was with Chipazon. Therefore each year as we eat Matzah we are reminded of this love, that we were taken out of Mitzrayim so quickly precisely because it was the only possible way. Indeed this is a positive notion and a negative one.

Based on this we can understand why Bnei Yisroel was told to eat the Korban Pesach in a way which reflected their readiness to depart at any time.

As we know, though we survived Galus Mitzrayim, it was in some respects a close call. The years that we spent in that Makom Tumah affected us, and we were on the lowest possible level prior to Yetzias Mitzrayim. It would therefore be easy to understand that some members of Klal Yisroel may not have felt worthy of the Korban Pesach. The feelings of Cheirus that are associated with this Mitzvah must have been far from the minds of many. After all, we had sunk so low—why would we be Zoche to Geulah?

Therefore, we were told to eat the Korban Pesach in preparation for the Chipazon of Yetzias Mitzrayim. As we have seen, this aspect of Chipazon was a reflection of the love that Hashem has for His children. If anyone felt less than worthy for Geulah and Cheirus, their state of dress and level of readiness would remind them that Hakadosh Baruch has such a deep love for every member of the Am Hanivchar that He Himself would be leading them out of Mitzrayim—B’Chvodo U’Biatzmo—despite the Tumah that existed there.

Perhaps a similar lesson can be seen for the Metzorah.

We know that the Metzorah was required to stay M’Chutz L’Machaneh Moshavo—he was quarantined from friends and family for at least a week. Chazal tell us that part of the point of this isolation was to allow the Metzorah to do Teshuvah—to focus on the Aveiros that led him to this point and do a serious Cheshbon HaNefesh.

The Passuk in Parshas Tazria says “V’Tamei Tamei Yikrah”, the Ba’alei Drash say that this can be understood as meaning that the Tamei calls others Tamei—that one who speaks ill of others is really only reflecting his own shortcomings.

As the Metzorah sits on his own, reflecting upon the times that he was a “Tamei Yikrah”, that he spoke Lashon Harah that was really an expression of his own deficits, it could be easy to fall into a mindset of Yiush. Perhaps he would deem himself unworthy of rejoining the Klal.

Thus, when his Negah disappears, it is vital for the Kohen to see him with all due haste—on that very day—in order to show that he has been forgiven and is ready to return society. Each step of the way the Torah tells us “V’Tzivah HaKohen” because the Metzroah, so keenly aware of his shortcomings, may not feel worthy of the Tahara that awaits him—he may in fact need Ziruz and encouragement, as the word Tzav connotes. This would also explain why we bring the Chattas first and then the Asham—we wish to show the Metzorah that he is deserving of his Taharah, and that it is so important that we alter the usual Seder HaKarbonos.

Just as Bnei Yisroel needed a reminder, as they stood on the cusp of Geulah, that they were deserving of Geulah as members of the Am HaNivchar, so to the Metzorah, as he is readied for Taharah, must be encouraged and shown that his Teshuvah was accepted and that he may regain his rightful place in the Machaneh Yisroel.

As we approach Zman Cheiruseinu, it may be easy to fall into a similar trap. We yearn to eat the Korban Pesach, but we look at ourselves—on personal and communal levels—and feel so far from there. Let us take the lesson of the Metzorah, and Pesach Mitzrayim, and realize that we are still the Am HaNivchar, and that at any moment our Teshva can be accepted and we too can be Zoche to Geulah—Lo Al Yidei Malach Ela Hu B’Chvodo U’biatzmo.