Tazria: Long-Term Planning

וְרָאָה הַכֹּהֵן אֶת־הַנֶּגַע בְּעוֹר־הַבָּשָׂר

צַעַר גָּדוֹל הָיָה לוֹ לְמשֶׁה בַּדָּבָר הַזֶּה

The Parshios of Tazria and Metzorah are primarily comprised of the Halachos related to Tzaras of all kinds: those which afflict the body, the hair, clothing and even homes. The Pessukim are quite detailed, speaking not only about the identification of the Tzaras , but the way that one becomes Tahor after having been afflicted. Although there are specific Dinnim related to each of the different types of Tzaras , there is a common element that is seen throughout: the presence of the Kohen.

The Torah indicates the importance of the Kohen in this process from the very outset: אָדָם כִּי־יִהְיֶה בְעוֹר־בְּשָׂרוֹ...וְהוּבָא אֶל־אַהֲרֹן הַכֹּהֵן אוֹ אֶל־אַחַד מִבָּנָיו הַכֹּהֲנִים. If one suspects that they have a נֶגַע, it must be shown to the Kohen. The participation, indeed centrality of the Kohen to the process can be seen throughout the Pessukim, as the word הַכֹּהֵן appears more than eighty times in the Pessukim regarding Tzaras .

Given the clear connection between the Kohanim and the Dinnim of Tzaras , there is a Medrash that must be explained.

The Medrash in Parshas Tazria includes a section that begins with the words כֵּיצַד רְאִיַּת נְגָעִים, and goes on to discuss the Halachos of Tzaras . Then, the Medrash teaches: צַעַר גָּדוֹל הָיָה לוֹ לְמשֶׁה בַּדָּבָר הַזֶּה, כָּךְ הוּא כְּבוֹדוֹ שֶׁל אַהֲרֹן אָחִי לִהְיוֹת רוֹאֶה אֶת הַנְּגָעִים. Moshe Rabbeinu was greatly pained at the fact that his brother, Aharon HaKohen , would be the one who had to inspect נְּגָעִים. Seeing this pain, HKBH told Moshe: וְלֹא נֶהֱנֶה מִמֶּנּוּ עֶשְׂרִים וְאַרְבַּע מַתְּנוֹת כְּהֻנָּה, noting that the Kohanim benefit from Klal Yisroel, as recipients of the מַתְּנוֹת כְּהֻנָּה. The Medrash ends with a Mashal: דְּאָכֵיל בַּהֲדֵי קוֹרָא יִלְקֵי בַּהֲדֵי קִילָא, which literally means that one who eats from the soft part of a palm tree will be harmed by its trunk.

It seems that each part of this Medrash requires explanation.

First, what was the precise objection of Moshe Rabbeinu ? Why did he consider it demeaning or degrading for Aharon HaKohen to be רוֹאֶה אֶת הַנְּגָעִים? Some suggest that Moshe objected to Aharon being involved in נְּגָעִים because they may be located in areas where it was not Kavod for Aharon to view. This is difficult to understand, however, because the Kohanim performed many actions that could have been seen as degrading. We know, however, they did so with pride, and we don’t find that Moshe Rabbeinu was concerned about those parts of the Avodah. Why, then, was he so pained by the involvement of the Kohanim in the examination of נְּגָעִים? Why did this lead to צַעַר גָּדוֹל?

Next, we must understand the way that HKBH addressed Moshe’s צַעַר גָּדוֹל. The Medrash seems to imply that the מַתְּנוֹת כְּהֻנָּה are in some way a payment for the fact that the Kohanim are רוֹאֶה אֶת הַנְּגָעִים. Why is this the case? What is the connection between Negaim and the מַתְּנוֹת כְּהֻנָּה ?

In fact, one may argue that the two should not be connected: if one gives his מַתְּנוֹת כְּהֻנָּה to a particular Kohen, should he not recuse himself from being רוֹאֶה אֶת הַנְּגָעִים? There are parts of the Tzaras process that are somewhat subjective, and left to the discretion of the Kohen—might not the מַתְּנוֹת כְּהֻנָּה create a Negius that affects the judgment of the Kohen? Why would the Medrash mention the מַתְּנוֹת כְּהֻנָּה in relation to נְּגָעִים?

Lastly, how do we understand the words דְּאָכֵיל בַּהֲדֵי קוֹרָא יִלְקֵי בַּהֲדֵי קִילָא? The Medrash seems to be implying that nothing pleasant comes easily—one may enjoy the soft part of the tree, but the bark might harm him. If so, the Mashal suggests that the role of the Kohen regarding נְּגָעִים is in some the קִילָא of the מַתְּנוֹת כְּהֻנָּה. How can we understand this? What does the Mashal add to this Memrah , and what is its true meaning?

It is interesting to note that there is a very similar Medrash later on, that seems to reinforce the connection between Tzaras and the מַתְּנוֹת כְּהֻנָּה.

At the beginning of Parshas Metzorah the Torah describes the way that the Tahara of the Metzorah begins: וְצִוָּה הַכֹּהֵן וְלָקַח לַמִּטַּהֵר שְׁתֵּי־צִפֳּרִים חַיּוֹת טְהֹרוֹת. The Kohen instructs the Metzorah to bring two birds, among other items. The Medrash, on these words, tells us that these birds were צִפּוֹר דְּרוֹר שֶׁאוֹכֶלֶת מִפִּתּוֹ וְשׁוֹתָה מֵימָיו, creatures of the wild that eat freely of the food and drink of others. Then, the Medrash brings a Limud : just like the שְׁתֵּי־צִפֳּרִים חַיּוֹת טְהֹרוֹת partake of the food and drink that belong to the Metzorah , and therefore provide Kapparah , כֹּהֵן שֶׁנֶּהֱנָה מִיִּשְׂרָאֵל בְּעֶשְׂרִים וְאַרְבַּע מַתְּנוֹת כְּהֻנָּה עַל אַחַת כַּמָּה וְכַמָּה.

Here too we find that the role of the Kohen in the Tahara and Kapparah of the Metozrah is related to the fact that he receives the מַתְּנוֹת כְּהֻנָּה , and indeed the Medrash concludes with the same Mashal: בְּמַתְלָא אָמְרֵי דְּאָכֵיל בַּהֲדֵי קוֹרָא יִלְקֶה בַּהֲדֵי קִילָא. Clearly there is a significant relationship between the role of the Kohen and his entitlement to the מַתְּנוֹת כְּהֻנָּה .

There is, however, another Medrash in this week’s Parsha that discusses מַתְּנוֹת כְּהֻנָּה in a different context.

The Medrash begins by explaining why the Parsha of Metzorah follows the Pessukim which discuss the Korbanos brought by a woman who had a baby. Then, the Medrash discusses the connection between other Pessukim that follow one another. Among them: וְאִישׁ אֶת קֳדָשָׁיו לוֹ יִהְיוּ מַה כְּתִיב בַּתְרֵיהּ אִישׁ כִּי תִשְׂטֶה אִשְׁתּוֹ. The Parsha of Sotah follows a set of Pessukim that speak about the מַתְּנוֹת כְּהֻנָּה , and the Medrash explains why: אָמַר הַקָּב''ה הוּא אֲנִי אָמַרְתִּי תֵּן מַתָּנָתְךָ לַכֹּהֵן וְלֹא עָשִׂיתָ כֵּן, חַיֶּיךָ שֶׁאֲנִי מַצְרִיכְךָ שֶׁתָּבִיא אִשְׁתְּךָ אֶל הַכֹּהֵן. If one is lax in his adherence to the Halachos of מַתְּנוֹת כְּהֻנָּה , says the Medrash, it can lead to him bringing his wife to the Kohen as a Sotah .

How can we understand the message of this Medrash in concert with the others? On one hand we see that מַתְּנוֹת כְּהֻנָּה are in some way a reward for the involvement of the Kohen in the examination and Taharah of נְּגָעִים, and at the same time we are told they are tied to a severe punishment: אֲנִי אָמַרְתִּי תֵּן מַתָּנָתְךָ לַכֹּהֵן וְלֹא עָשִׂיתָ כֵּן, חַיֶּיךָ שֶׁאֲנִי מַצְרִיכְךָ שֶׁתָּבִיא אִשְׁתְּךָ אֶל הַכֹּהֵן. Why is this true? Why are the מַתְּנוֹת כְּהֻנָּה related to both of these Parshios ?

To answer these questions, and explain the Medrashim , it is necessary to understand the essence of the מַתְּנוֹת כְּהֻנָּה based on their original source.

The Medrash Rabba in Parshas Shmini tells us that when Bnei Yisroel wished to construct the עֵגֶל, they first went to Chur who refused to help them and paid with his life. They then went to Aharon, who told them to bring their jewelry the next day. When they did so, the Passuk says וַיַּרְא אַהֲרֹן וַיִּבֶן מִזְבֵּחַ, and the Medrash explains that Aharon made a Cheshbon: אִם בּוֹנִין הֵן אוֹתוֹ, הַסִּרְחוֹן נִתְלָה בָּהֶן. If Bnei Yisroel were to build the מִּזְבֵּחַ, the fault would lie with them, מוּטָב שֶׁיִּתָּלֶה הַסִּרְחוֹן בִּי וְלֹא בְּיִשְׂרָאֵל. Aharon built the מִּזְבֵּחַ at that time so that the blame would lie with him rather than the entire nation.

The Medrash continues, using a Mashal to explain that Aharon’s calculus was completely לְשֵׁם שָׁמַיִם and he was therefore rewarded, as Hashem told him: מִן פָּלָטִין דִּידִי לֵית אַתְּ זָיַיע וּמוֹתַר פָּתוֹרִי אַתְּ אָכֵיל, עֶשְׂרִים וְאַרְבַּע אֲנוֹנָס אַתְּ נָסֵיב, he would live in the Mishkan , so to speak, and eat from Kodshim , and receive twenty-four stipends, which correspond to the מַתְּנוֹת כְּהֻנָּה .

It emerges, from the Medrash, that the מַתְּנוֹת כְּהֻנָּה were given to the Kohanim in the first place because of the Cheshbon made by Aharon HaKohen : מוּטָב שֶׁיִּתָּלֶה הַסִּרְחוֹן בִּי . This, of course, requires explanation, which can only come with a better understanding of the nature of Aharon Hakohen .

The Arugas HaBosem , in Parshas Pinchas, explains that this Medrash reveals to us the real reason that Aharon was Zoche to the כְּהֻנָּה: despite the fact that Bnei Yisroel was in turmoil, and a serious crisis was afoot, Aharon acted with careful Cheshbon. We can imagine the level of chaos and calamity that accompanied the חֵטְא הָעֵגֶל: the Satan had convinced everyone that Moshe Rabbeinu was no longer, leading them to say קוּם  עֲשֵׂה־לָנוּ אֱלֹהִים. Even in this situation, however, Aharon acted with care, considering not only the short-term impact but the downstream effects as well.

The words אִם בּוֹנִין הֵן אוֹתוֹ, הַסִּרְחוֹן נִתְלָה בָּהֶן reveal that Aharon was thinking not only about how to quell the uprising, but also about the impact on כְּבוֹד שָׁמַיִם. When he reached the conclusion that it would be better if he was seen as a lone actor, מוּטָב שֶׁיִּתָּלֶה הַסִּרְחוֹן בִּי , for this would result in less damage to כְּבוֹד שָׁמַיִם, he acted immediately. It was this calm, measured, and thoughtful approach that earned him the reward promised by HKBH: מִן פָּלָטִין דִּידִי לֵית אַתְּ זָיַיע וּמוֹתַר פָּתוֹרִי אַתְּ אָכֵיל, עֶשְׂרִים וְאַרְבַּע אֲנוֹנָס אַתְּ נָסֵיב.

The Arugas Habosem points out that this underscores the importance of acting with יִשּׁוּב הַדַּעַת in all circumstances. Although there are times when haste is called for, as we see in the case of Pinchas, the Middah of Aharon was to maintain composure and consider matters to their end, in the hopes of increasing כְּבוֹד שָׁמַיִם. It is this approach that leads to long-lasting effect, as we see that Aharon’s descendants were all Zoche to the reward that he received at that time, including the מַתְּנוֹת כְּהֻנָּה .

If we take the approach that the מַתְּנוֹת כְּהֻנָּה were given to Ahraon HaKohen as a reward for his ability to think matters through calmly, and consider the long-term impact to כְּבוֹד שָׁמַיִם, we can perhaps understand their role in a new light.

The twenty-four מַתְּנוֹת כְּהֻנָּה really run the gamut, impacting many areas of life. Some items relate to Korbanos and other types of Kodshim , but others are much more common, relating to crops, animals that are eaten, and even animals that are shorn. By establishing such a wide array of מַתְּנוֹת, the Torah ensures that we have regular opportunities to come into contact with a Kohen. This is not coincidental—it ensures that we are connected to the children of Aharon HaKohen and can be affected by them. If one is careful to give מַתְּנוֹת כְּהֻנָּה properly, he will gain more than he gives, as he will be able to learn from the Kohen, and absorb lessons in Avodas Hashem.

The Medrash points out what can happen if this is not the case, however: אֲנִי אָמַרְתִּי תֵּן מַתָּנָתְךָ לַכֹּהֵן וְלֹא עָשִׂיתָ כֵּן, חַיֶּיךָ שֶׁאֲנִי מַצְרִיכְךָ שֶׁתָּבִיא אִשְׁתְּךָ אֶל הַכֹּהֵן. If a person does not give מַתְּנוֹת כְּהֻנָּה properly, he will not learn the lesson of מוּטָב שֶׁיִּתָּלֶה הַסִּרְחוֹן בִּי , and the importance of acting with foresight. This, in turn, can lead to a situation caused by the ultimate compulsivity: אִישׁ אִישׁ כִּי־תִשְׂטֶה אִשְׁתּוֹ וּמָעֲלָה בוֹ מָעַל. The Medrash is not telling us a punishment for ignoring the מַתְּנוֹת כְּהֻנָּה, it is telling us the result of not interacting with Kohanim: one misses out on opportunities to learn from the ways of Aharon HaKohen , bringing the destruction of impulsive actions into his home.

This can also allow us to understand the importance of the Kohen to the Metzorah .

As we know, one of the main causes of Tzaras is a lack of careful speech. This too comes from impulsivity: if a person thinks about the effect that his words can have on the lives of others, he will be much more careful about the way he speaks. When someone is afflicted with a נֶגַע, it is a sign that he must work on his impulsivity, and the Torah therefore mandates that he encounter a Kohen, imbued with the spirit of Aharon Hakoehn , on an increased basis.

Moshe Rabbeinu found this offensive: כָּךְ הוּא כְּבוֹדוֹ שֶׁל אַהֲרֹן אָחִי לִהְיוֹת רוֹאֶה אֶת הַנְּגָעִים? Why should Aharon HaKohen , the very definition of a careful, considerate thinker, the one who said מוּטָב שֶׁיִּתָּלֶה הַסִּרְחוֹן בִּי, have to spend time with the Metzora , who has exhibited such impulsive behavior. HKBH therefore reminded him about the מַתְּנוֹת כְּהֻנָּה , which are in place to ensure consistent contact between Bnei Yisroel and the Kohanim. Yes, there is a certain amount of discomfort that the Kohen experiences in having to encounter a Metzorah who is so different from him, but דְּאָכֵיל בַּהֲדֵי קוֹרָא יִלְקֵי בַּהֲדֵי קִילָא, this is necessary for the Kohen to fulfill his role. One who is stricken with Tzaras needs the presence of a Kohen, not only to bring Kapparah , but to help him change his ways, to live in line with the ideals of Aharon HaKohen .

It emerges that the process of the Metzorah has a much more impactful purpose. The time that he spends with the Kohen will teach the Metzorah to keep the long-term effects of his actions, and their impact on כְּבוֹד שָׁמַיִם, in mind, leading to true Kaparah and Taharah.