The Walking Dead ד' כמת - ר' חיים שמואלביץ - מאמר סג
Four are considered to be like the dead
1 א

ותניא ארבעה חשובין כמת: עני, ומצורע, וסומא, ומי שאין לו בנים.

עני דכתיב "כי מתו כל האנשים"

מצורע דכתיב "אל נא תהי כמת" (במדבר יב, יב)

וסומא דכתיב "במחשכים הושיבני כמתי עולם" (איכה ג, ו)

ומי שאין לו בנים דכתיב "הבה לי בנים ואם אין מתה אנכי"

It was taught in a breisa that four (people) are considered to be like the dead: A poor person, a metzora, a blind person and one who has no children.

2 ב

What is the connection between these four categories of people that are compared the dead?

Death is worse than afflictions
3 ג

א"ר חייא בר אבא א"ר סימאי שלשה היו באותה עצה בלעם ואיוב ויתרו. בלעם שיעץ נהרג. איוב ששתק נידון ביסורין. יתרו שברח זכו מבני בניו שישבו בלשכת הגזית...

Rebbe Chiya son of Abba said in the name of Rebbe Simai: There were three involved in giving advice [to Pharaoh] Billam, Iyov and Yisro.

Billam [for speaking negatively against the Jewish people] was killed, Iyov that kept quiet was judged with afflictions, Yisro [after speaking up for the Jewish people] escaped, merited from his children that they should sit in the Temple areas.

4 ד
(יח) יַסֹּ֣ר יִסְּרַ֣נִּי יָּ֑הּ וְ֝לַמָּ֗וֶת לֹ֣א נְתָנָֽנִי׃
(18) The LORD hath chastened me sore; But He hath not given me over unto death.
5 ה

Comparing a metzora to a dead person cannot be due to their afflictions

The comparison to death is in the isolation of the metzora
6 ו

(מו) כָּל־יְמֵ֞י אֲשֶׁ֨ר הַנֶּ֥גַע בּ֛וֹ יִטְמָ֖א טָמֵ֣א ה֑וּא בָּדָ֣ד יֵשֵׁ֔ב מִח֥וּץ לַֽמַּחֲנֶ֖ה מוֹשָׁבֽוֹ׃ (ס)

(46) All the days wherein the plague is in him he shall be unclean; he is unclean; he shall dwell alone; without the camp shall his dwelling be.

7 ז

?What could be the connection between all these 4 types of people

It appears from the laws of damages that hearing is more valuable than sight.
8 ח

אמר רבא קטע את ידו נותן לו דמי ידו ושבת רואין אותו כאילו הוא שומר קישואין. שיבר את רגלו נותן לו דמי רגלו ושבת רואין אותו כאילו הוא שומר את הפתח. סימא את עינו נותן לו דמי עינו ושבת רואין אותו כאילו הוא מטחינו בריחים. חירשו נותן לו דמי כולו

A person who damages another persons hand, foot or eye pays the value of that hand foot or eye...

A person who makes another person deaf pays the value of the entire person.

The advantage and power of sight is the ability to connect.
9 ט
(יא) וַיְהִ֣י ׀ בַּיָּמִ֣ים הָהֵ֗ם וַיִּגְדַּ֤ל מֹשֶׁה֙ וַיֵּצֵ֣א אֶל־אֶחָ֔יו וַיַּ֖רְא בְּסִבְלֹתָ֑ם וַיַּרְא֙ אִ֣ישׁ מִצְרִ֔י מַכֶּ֥ה אִישׁ־עִבְרִ֖י מֵאֶחָֽיו׃
(11) And it came to pass in those days, when Moses was grown up, that he went out unto his brethren, and looked on their burdens; and he saw an Egyptian smiting a Hebrew, one of his brethren.
10 י

(ב) וירא בסבלתם. נתן עיניו ולבו להיות מצר עליהם:

And he saw their affliction. He directed his eyes and heart to be distressed over them.

11 יא

(י) וְעֵינֵ֤י יִשְׂרָאֵל֙ כָּבְד֣וּ מִזֹּ֔קֶן לֹ֥א יוּכַ֖ל לִרְא֑וֹת וַיַּגֵּ֤שׁ אֹתָם֙ אֵלָ֔יו וַיִּשַּׁ֥ק לָהֶ֖ם וַיְחַבֵּ֥ק לָהֶֽם׃ ... (כ) וַיְבָ֨רֲכֵ֜ם בַּיּ֣וֹם הַהוּא֮ לֵאמוֹר֒ בְּךָ֗ יְבָרֵ֤ךְ יִשְׂרָאֵל֙ לֵאמֹ֔ר יְשִֽׂמְךָ֣ אֱלֹהִ֔ים כְּאֶפְרַ֖יִם וְכִמְנַשֶּׁ֑ה וַיָּ֥שֶׂם אֶת־אֶפְרַ֖יִם לִפְנֵ֥י מְנַשֶּֽׁה׃

(10) Now the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him; and he kissed them, and embraced them.(20) And he blessed them that day, saying: ‘By thee shall Israel bless, saying: God make thee as Ephraim and as Manasseh.’ And he set Ephraim before Manasseh.

12 יב

(א) לא יכול לראות היטב כדי שתחול עליו ברכתו בראותו אותם כענין אשר תראנו משם. וכענין ויראהו ה' את כל הארץ כדי שיברך אותם. וכן באלישע ויפן אחריו ויראם:

(ב) וישק להם ויחבק להם כדי שתדבק נפשו בהם ותחול עליהם ברכתו:

(1) לא יוכל לראות, he could not see clearly. In order for a blessing to take hold it is necessary for the one bestowing the blessing to see the party whom he blesses at the time the blessing is pronounced. [the same is true of a curse, this is why Balak took Bileam to a vantage point from which he could see the people of Israel whom he had been hired to curse, clearly. (Numbers 23,13). G’d also took Moses to a point from which he could see the land of Israel clearly so that he could bless the land. Something similar occurred in Kings II 2,24 where Elisha turned around to face the lads mocking his baldness before he cursed them.

(2) וישק להם ויחבק להם, the physical contact was designed to make Yaakov more attached to them so that his blessing would be correspondingly more effective.

"Seeing is believing" was created at the beginning
13 יג

(א) וירא אלהים וגו' – לא שלא ידע טרם היותו. כי יהיה טוב כמו שראה אחרי שנהיה. אלא בא גם בזה לעשות טבע שיהא הראיה טובה מהאמנה בדעת והבין בדבר עד שאמרו בשמות רבה שלא נתפעל משה רבינו בשעה שאמר הקב"ה שעשו ישראל עגל. כמו אח"כ שראה בעיניו. אע"ג שלא הי' בגדר ספק אצלו גם עד שלא ראה. אבל כך הוא הטבע דמראה עינים פועל יותר מהלך נפש. וכאן הטביע המקום ב"ה במעשה בראשית שראה אח"כ שכך הוא.

(1) And God saw, etc.: It is not that He did not know before it came to be that it would be good, as he [then] saw after it came to be. But rather also in this did He come to establish the nature [of things], that seeing is better than intellectual belief and understanding of a matter; so much so, that they stated about Moshe in Shemot Rabbah, that Moshe, our teacher, was not energized when the Holy One, blessed be He, said that the Jews had made a calf like [he was] afterwards when he saw [it] with his eyes. Even though it wasn't considered a doubt for him before he saw it; but this is the nature [of things], that seeing with the eyes is more effective than intellectual processes. And here, the Omnipresent, may He be blessed, implanted it into nature in the story of creation, when He saw afterwards that this is how it was.

The ultimate giving-receiving relationship takes place between parent-child
14 יד
(כ) וַתָּקָם֩ בְּת֨וֹךְ הַלַּ֜יְלָה וַתִּקַּ֧ח אֶת־בְּנִ֣י מֵֽאֶצְלִ֗י וַאֲמָֽתְךָ֙ יְשֵׁנָ֔ה וַתַּשְׁכִּיבֵ֖הוּ בְּחֵיקָ֑הּ וְאֶת־בְּנָ֥הּ הַמֵּ֖ת הִשְׁכִּ֥יבָה בְחֵיקִֽי׃
(20) And she arose at midnight, and took my son from beside me, while thy handmaid slept, and laid it in her bosom, and laid her dead child in my bosom.
15 טו

Rambam on Mishnah Negaim 15:5

The Tzaraas that is mentioned in the Torah is a punishment for lashon hara, as we separate him and distance him from causing (anymore) damage with his tongue