Chasidic Insights

on the Weekly Parsha

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by Zvi Akiva Fleisher

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Ch. 12, v. 4: "Teisheiv bidmei tohoroh" - The neshomoh should sit in silence (d'momoh) with its purity, and not publicize it. (Rebbe Reb Shmelke of Nikolsberg)

Ch. 12, v. 6: "Uvimlose y'mei tohoroh l'vein o l'vas" - When the newborn's parents live a life replete with sanctity their "zochor" and "n'keivoh" children are elevated to the status of "ben" and "bas." (Sar Sholo-m Admor of Belz in Midbar Ko'deish)

Ch. 13, v. 2: "Odom" - Why is this name for man used, rather than "gever, enosh," or "ish"? This is further complicated by the fact that "odom" is specifically used to denote a ben Yisroel, a most elevated title. Why use this for a person who is afflicted with "tzoraas"? Of all the four terms for man, this is the only one that has no plural form. One of the reasons for being plagued with "tzoraas" is haughtiness (gemara Arochin 16a). This person sees only himself. There is no plural (others) in his mind. (Nirreh li)

Ch. 13, v. 2: "S'eis o sapachas o ba'herres" - A person thinks that he is elevated, "s'eis," or very connected to Hashem, "sapachas," or on a level of a clear mind "ba'herres," while in truth he is afflicted with "nega tzoraas." (Rabbi Sholo'm of Prohvitch in Siach Sarfei Kodesh)

Ch. 13, v. 4: "V'hisgir haKohein es ha'nega" - The Ibn Ezra explains the word "ha'nega" to mean the PERSON afflicted with the "nega." This teaches us that the afflicted person should take this very seriously, to the point that he should consider his being and the affliction as one. This requires extreme repentance. (Compare this concept with the words "vaani sfiloh" in T'hilim 109:4), where King Dovid says that he and his prayer are one.) (Nirreh li)

Ch. 13, v. 33: "V'es ha'nessek lo y'ga'lei'ach" - This teaches us that when a person sees Hashem's punishment visited upon him, he should not attempt to sidestep it. He should allow it to enter his consciousness and he should make amends, dealing with the cause of the problem at the source. (Sefer Hachinuch mitzvoh #170)

Ch. 13, v. 37: "B'einov omad ha'nessek" - Because of the view of his eyes, stinginess, the affliction stays in place. The gemara Arochin 16a states that stinginess is one of the causes of "tzoraas." (Nirreh li)

Ch. 13, v. 45: "V'to'mei to'mei yikro" - The "metzora" is so depleted of merits that he must announce his affliction so that others will pray for his well-being. He would thus be the cause of their displaying mercy. This becomes the merit that will bring about his healing. (Baal Shem Tov)

Ch. 13, v. 45: "V'to'mei to'mei yikro" - Just as he has sinned by speaking loshon hora to attract people to himself, he must repent in kind. He must also speak, but now to repent it must be to announce his defilement, which will keep people distanced from him. (Nirreh li)

Ch. 13, v. 55: "V'hi'nei lo hofach ha'nage es eino .. to'mei hu" - If the "nega" affliction has not changed his "eye," his stinginess, the original cause of his affliction (gemara Arochin 16a), then he remains impure. (Rabbi Y'kusi'eil Yehudoh Grunwald of Siget in Yeitav Lev)


See also Sedrah Selections and Oroh V'Simchoh

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