Carefully Raised

Parshas Metzorah, in its entirety, deals with the Halachos of Tumah in various forms as well as the processes required to become Tahor from those Tumos. While it is sometimes difficult to connect with these Parshios, as we do not have most of these Halachos in these times, there is one Passuk at the end of the Parsha that can perhaps help us do just that.

After detailing all the various types of Tuma that come from a person’s body, the Torah tells us: “ViHizartem Es Bnei Yisroel MiTumasam.” The word “Vihizartem”, as used in the PAssuk, is not easily translated. As we read it, our instinct is perhaps to replace it with the word “Vihizhartem”, which would mean to warn or caution, and in fact the Ibn Ezra writes that some render the word thusly. If that were the case, the implication would be that Moshe, and subsequent Manhigei Yisroel, should exhort Klal Yisroel about the serious of Tumah, encouraging them to avoid it as best as possible. The Ibn Ezra makes it clear, however, that the word “Vihizrtem” is distinct from the word “Vihizhartem”, and must have an alternate meaning.

Rashi explains that the word “Hizartem” comes from a Lashon of “Nezira” which means separation, citing a number of examples of this word, such as the words “Nezir Echav”, which Yaakov used to describe Yosef in relation to his brothers. According to this explanation of the word, the Torah itself is telling Klal Yisroel to separate from Tumah, and to maintain a status of Tahara to the greatest extent possible.

There are several Halachos that are learned from this Passuk that seem to align with this understanding of the word ViHizartem. For example, the Gemara in Moed Kattan learns the Halachos of Tzion Kevraim, marking gravesites, from these words. The purpose of marking a grave is to ensure that someone does not inadvertently step on it and become Tammei—a safeguard against Tumah, which falls into the category of separation. There are also certain Hilchos Niddah which ensure safeguards against unintentional Tumah, that are learned from this Passuk. We see then that the spirit of the Passuk is clear: the Torah wants us to take extreme measures to make sure that we do not become Tammei. What, though, can we learn from the way the Passuk is written?

The word ViHizartem, as Rashi tells us, connotes separation but is an uncommon usage. There is another word that means separation, Prishus, which is more common, and in fact is the word Rashi uses to explain the meaning of ViHizartem. We must therefore ask ourselves why the Torah chose to use a less familiar word, ViHizartem, and not a more common term that means the same thing.

There is another word in the Passuk that requires explanation: “MiTumasam”. Taken literally, this means “from their Tumah”, but why does the Torah refer to it as “their Tumah”? As we see, the Halachos learned from these words pertain to Tumah in general, why then does the Torah use the word “MiTumasam” referring to “their Tumah”?

Let us begin by understanding the first word in the Passuk, “ViHizartem.”

Although Rashi does not mention it, the most obvious usage of the word “Nezira” would appear to be with regard to the Nazir. On the most basic level, one who separates himself from wine, and Tumah, and is appropriately referred to as a Nazir, which as Rashi explains here, connotes Prishus. But there is an additional implication of this word that may help us understand its true meaning.

The Passuk in Parshas Nasso refers to Nezirus tells us that the reason for the Issur of Tumah for the Nazir is: “Ki Nezer Elokav Al Rosho.” Many Rishonim explain that the word “Nezer”, which means a crown, is tied to the Nazir—he who undertaken to the life of a Nezirus indeed wears the crown of Hashem—he is a king amongst men. The Meshech Chachma in Parshas Nasso explains why and how this is the case.

When one takes Nezirus upon himself, we may think that his only actions are affected—when he avoids wine, he has accomplished an admirable feat—but that he himself remains the same person. After all, we know that it is possible for someone can have a personal Hanhaga that is laudable but to remain unchanged in other areas of their life. The Torah tells us, however, that the Nazir is different. By making such a serious commitment to the avoidance of Taivos Olam Hazeh, in a way that is unfaltering and take such self-sacrifice, his entire existence is elevated. He is not just someone who does not drink wine, he is a Nazir, adorned with the Nezer Elkav. In fact, the comparison to a king specifically is really quite befitting. Nothing that a king does is run-of-the-mill—his every activity and endeavor is marked by royalty, not matter how mundane it may seem. Even when he does something that is commonplace, and engages in something that every other person does as well, his status as a king affects his actions. The same is true of the Nazir, explains the Meshech Chachma, not only is he elevated when he is acting as a Nazir, avoiding the pleasures of the world, but his very being is elevated by virtue of his commitment to Prishus.

With this in mind, let us turn back to our Pessukim in Parshas Metzorah.

The Torah tells us to separate from Tumah, to avoid becoming Tammei even accidentally, but it does so using a specific word: “Vihizartem.” Nezirus refers to Prishus that affects a person, raising him up, and so the message is clear: by avoiding Tummah, and by making Tahara a priority in our lives, we can elevate ourselves. How though does this work? How does the avoidance of Tummah serve to elevate a person?

To answer this question, we look to the next word in the Passuk: “MiTumasam”, which as we noted, refers to “their Tummah”. While we would assume that there is a negative connotation to this word, the teachings of Chazal can help us see the positive.

The Sifri in Parshas Massei tells us “Chavivim Yisroel SheAf Al Pi SheHem Temmeim Shechina Beinehem”, Klal Yisroel is beloved, because even when we are Tammei, Hakadosh Baruch Hu dwells amongst us. Such is our relationship with Hakadosh Baruch Hu, that even when our status in Ruchnias leaves something to be desired, even when we are Tammei, He wishes to dwell amongst us. We are not to lose heart when we find ourselves in a status of Tummah, for we must know that Hashem still wishes to be close to us. If thisis the case when we are Tammei, how much more so when we are Tahor, when our Ruchnias is intact? Surely then Hashem can be found in our midst.

Perhaps this is the message of the Passuk: “Vihizartem Bnei Yisroel”, the Torah tells us to remain vigilant, and avoid Tummah at all costs, we are to maintain a status of Tahara as much as possible. There may be times, however, when this is difficult and our commitment requires serious Kevishas HaYetzer. In such times, the Torah tells us, think about what happens when we are in fact Tammei. If Hashem wishes to be in our presence even when we falter, how much more so when we maintain our standards. These thoughts will inevitiably allows us not only to avoid Tummah, but to ourselves be elevated.

A regular person can become a king if he undertakes Nezirus, because his actions will elevate him—he will no longer be a regular person, but akin to royalty, his every action marked by his status. So to, if one keeps in mind the lesson of “MiTumasam”, that Hashem desires a relationship with us to such an extant that he is willing to be Shochen B’Shoch Tumasam, he will surely be similarly elevated. Knowing that Hashem wishes to be close to us is the best way to ensure that we will stay close to him.

While we may not be as careful with Dinei Tuma V’Tahara in this day and age, even as we yearn for the time when we will be, we too can take a message from this Parsha. We can find ways to elevate ourselves, avoiding the spiritual Tumah that permeates Galus. Even when our commitment waivers, we can take strength from the fact that Hashem himself wishes to be close to us regardless of our foibles, allowing this certainty to steel us against the difficulties we face.