Tazria-Metzora: The Secret of Converging Opposites

וְאַחַר כָּךְ נִמְשָׁךְ בַּסְּעֻדָּה וְאוֹכֵל כָּל מַה שֶּׁהוּא רוֹצֶה לֶאֱכל וְשׁוֹתֶה כָּל מַה שֶּׁהוּא רוֹצֶה לִשְׁתּוֹת. וּבָאַחֲרוֹנָה אוֹכֵל מִבְּשַׂר הַפֶּסַח אֲפִלּוּ כְּזַיִת וְאֵינוֹ טוֹעֵם אַחֲרָיו כְּלָל. וּבַזְּמַן הַזֶּה אוֹכֵל כְּזַיִת מַצָּה וְאֵינוֹ טוֹעֵם אַחֲרֶיהָ כְּלוּם. כְּדֵי שֶׁיִּהְיֶה הֶפְסֵק סְעֻדָּתוֹ וְטַעַם בְּשַׂר הַפֶּסַח אוֹ הַמַּצָּה בְּפִיו שֶׁאֲכִילָתָן הִיא הַמִּצְוָה:

Mishneh Torah, Leavened and Unleavened Bread 8:9

Afterwards, one continues the meal, eating whatever one desires to eat and drinking whatever one desires to drink. At its conclusion, one eats from the Paschal sacrifice, even [as small a portion as] a כזית, and does not taste anything afterwards.
At present, one eats a כזית of matzah and does not taste anything afterwards, so that, after the completion of the meal, the taste of the meat of the Paschal sacrifice or the matzah will [remain] in one's mouth, for eating them is the mitzvah.

יהושע ו׳:י״ט

וְכֹ֣ל ׀ כֶּ֣סֶף וְזָהָ֗ב וּכְלֵ֤י נְחֹ֙שֶׁת֙ וּבַרְזֶ֔ל קֹ֥דֶשׁ ה֖וּא לַה' אוֹצַ֥ר ה' יָבֽוֹא׃

Joshua 6:19

All the silver and gold and objects of copper and iron are consecrated to the LORD; they must go into the treasury of the LORD.”

במדבר רבה י״ד:א׳

...וּלְפִי שֶׁהָיָה יוֹם שַׁבָּת אוֹתוֹ יוֹם שֶׁכָּבְשׁוּ אֶת יְרִיחוֹ, לְכָךְ הֶחֱרִים אֶת יְרִיחוֹ קֹדֶשׁ לַה', כְּמָה דְתֵימָא (יהושע ו, יז): וְהָיְתָה הָעִיר חֵרֶם הִיא וְכָל אֲשֶׁר בָּהּ לַה' וגו', אָמַר יְהוֹשֻׁעַ הַשַּׁבָּת כֻּלָּהּ קֹדֶשׁ וְכָל מַה שֶּׁנִּכְבַּשׁ בַּשַּׁבָּת יִהְיֶה קֹדֶשׁ לַה', וְכֵן הוּא אוֹמֵר (יהושע ו, יט): וְכֹל כֶּסֶף וְזָהָב וּכְלֵי נְחשֶׁת וּבַרְזֶל קֹדֶשׁ הוּא לַה' אוֹצַר ה' יָבוֹא. אָמַר רַבִּי בֶּרֶכְיָה הַכֹּהֵן כְּעִיר הַנִּדַּחַת עֲשָׂאָהּ, וַהֲרֵי עִיר הַנִּדַּחַת אֲסוּרָה בַּהֲנָאָה... וְכֵן הוּא אוֹמֵר (יהושע ו, כא): וַיַּחֲרִימוּ אֶת כָּל אֲשֶׁר בָּעִיר מֵאִישׁ וְעַד אִשָּׁה מִנַּעַר וְעַד זָקֵן וְעַד שׁוֹר וָשֶׂה וַחֲמוֹר לְפִי חָרֶב. אָמַר רַבִּי יוּדָא הַלֵּוִי בַּר שָׁלוֹם, לִמֵּד לְיִשְׂרָאֵל מַה שֶּׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (במדבר טו, כ): רֵאשִׁית עֲרִסֹתֵכֶם חַלָּה תָּרִימוּ תְרוּמָה, אָמַר יְהוֹשֻׁעַ הוֹאִיל וְכָבַשְׁנוּ אוֹתָהּ תְּחִלָּה נַקְדִּישׁ אֶת כָּל שְׁלָלָהּ לַגָּבוֹהַּ.

Bamidbar Rabbah 14:1

... “Moab is my washbasin…” (Tehillim 60:10) When Israel entered into their land in order to inherit it, the Holy One forbid them to conquer these three nations, as it says “Do not distress the Moabites…” (Devarim 2:9) So too regarding Edom it is written “You shall not provoke them…” (Devarim 2:5) From where do we learn that they were not to conquer the land of the Pelishtim? Because it is written “God did not lead them [by] way of the land of the Philistines for it was near…” (Shemot 12:17) The oath which Avraham swore to Avimelech was still near in time, “And now, swear to me here by God, that you will not lie to me or to my son or to my grandson…” (Bereshit 21:23) His grandson was still alive. In the future the Holy One will permit Israel to conquer all three, as it says “And they shall fly of one accord against the Philistines in the west, together they shall plunder the children of the East; upon Edom and Moab shall they stretch forth their hand, and the children of Ammon shall obey them.” (Yeshayahu 11:14) And it is translated as ‘they will join shoulder to shoulder as one to wipe out the Phillistines.’ Therefore it says “…Philistia, join me…” (Tehillim 60:10), Edom and Moav are their occupation as it says “Moab is my washbasin; on Edom I will throw my lock…” (ibid.)

ויקרא י״ב-י״ג

(יב:ב) דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ לֵאמֹ֔ר אִשָּׁה֙ כִּ֣י תַזְרִ֔יעַ וְיָלְדָ֖ה זָכָ֑ר וְטָֽמְאָה֙ שִׁבְעַ֣ת יָמִ֔ים כִּימֵ֛י נִדַּ֥ת דְּוֺתָ֖הּ תִּטְמָֽא׃

(יג:יג) וְרָאָ֣ה הַכֹּהֵ֗ן וְהִנֵּ֨ה כִסְּתָ֤ה הַצָּרַ֙עַת֙ אֶת־כׇּל־בְּשָׂר֔וֹ וְטִהַ֖ר אֶת־הַנָּ֑גַע כֻּלּ֛וֹ הָפַ֥ךְ לָבָ֖ן טָה֥וֹר הֽוּא׃

Leviticus 12-13

(1) ה' spoke to Moses, saying: (2) Speak to the Israelite people thus: When a woman at childbirth bears a male, she shall be impure seven days; she shall be impure as at the time of her condition of menstrual separation.— (3) On the eighth day the flesh of his foreskin shall be circumcised.— (4) She shall remain in a state of blood purification for thirty-three days: she shall not touch any consecrated thing, nor enter the sanctuary until her period of purification is completed. (5) If she bears a female, she shall be impure two weeks as during her menstruation, and she shall remain in a state of blood purification for sixty-six days. (6) On the completion of her period of purification, for either son or daughter, she shall bring to the priest, at the entrance of the Tent of Meeting, a lamb in its first year for a burnt offering, and a pigeon or a turtledove for a sin offering. (7) He shall offer it before ה' and make expiation on her behalf; she shall then be pure from her flow of blood. Such are the rituals concerning her who bears a child, male or female. (8) If, however, her means do not suffice for a sheep, she shall take two turtledoves or two pigeons, one for a burnt offering and the other for a sin offering. The priest shall make expiation on her behalf, and she shall be pure. (1) ה' spoke to Moses and Aaron, saying: (2) When a person has on the skin of the body a swelling, a rash, or a discoloration, and it develops into a scaly affection on the skin of the body, it shall be reported to Aaron the priest or to one of his sons, the priests. (3) The priest shall examine the affection on the skin of the body: if hair in the affected patch has turned white and the affection appears to be deeper than the skin of the body, it is a leprous affection; when the priest sees it, he shall pronounce the person impure. (4) But if it is a white discoloration on the skin of the body which does not appear to be deeper than the skin and the hair in it has not turned white, the priest shall isolate the affected person for seven days. (5) On the seventh day the priest shall conduct an examination, and if the affection has remained unchanged in color and the disease has not spread on the skin, the priest shall isolate that person for another seven days. (6) On the seventh day the priest shall again conduct an examination: if the affection has faded and has not spread on the skin, the priest shall pronounce the person pure. It is a rash; after washing those clothes, that person shall be pure. (7) But if the rash should spread on the skin after the person has been seen by the priest and pronounced pure, that person shall again report to the priest. (8) And if the priest sees that the rash has spread on the skin, the priest shall pronounce that person impure; it is leprosy. (9) When a person has a scaly affection, it shall be reported to the priest. (10) If the priest finds on the skin a white swelling which has turned some hair white, with a patch of undiscolored flesh in the swelling, (11) it is chronic leprosy on the skin of the body, and the priest shall pronounce the person impure; being impure, that person need not be isolated. (12) If the eruption spreads out over the skin so that it covers all the skin of the affected person from head to foot, wherever the priest can see— (13) if the priest sees that the eruption has covered the whole body—he shall pronounce as pure the affected person, who is pure from having turned all white. (14) But as soon as undiscolored flesh appears in it, that person shall be impure; (15) when the priest sees the undiscolored flesh, he shall pronounce the person impure. The undiscolored flesh is impure; it is leprosy. (16) But if the undiscolored flesh again turns white, that person shall come to the priest, (17) and the priest shall conduct an examination: if the affection has turned white, the priest shall pronounce as pure the affected person, who is then pure. (18) When an inflammation appears on the skin of one’s body and it heals, (19) and a white swelling or a white discoloration streaked with red develops where the inflammation was, that person shall report to the priest. (20) If the priest finds that it appears lower than the rest of the skin and that the hair in it has turned white, the priest shall pronounce the person impure; it is a leprous affection that has broken out in the inflammation. (21) But if the priest finds that there is no white hair in it and it is not lower than the rest of the skin, and it is faded, the priest shall isolate that person for seven days. (22) If it should spread in the skin, the priest shall pronounce the person impure; it is an affection. (23) But if the discoloration remains stationary, not having spread, it is the scar of the inflammation; the priest shall pronounce that person pure. (24) When the skin of one’s body sustains a burn by fire, and the patch from the burn is a discoloration, either white streaked with red, or white, (25) the priest shall examine it. If some hair has turned white in the discoloration, which itself appears to go deeper than the skin, it is leprosy that has broken out in the burn. The priest shall pronounce the person impure; it is a leprous affection. (26) But if the priest finds that there is no white hair in the discoloration, and that it is not lower than the rest of the skin, and it is faded, the priest shall isolate that person for seven days. (27) On the seventh day the priest shall conduct an examination: if it has spread in the skin, the priest shall pronounce the person impure; it is a leprous affection. (28) But if the discoloration has remained stationary, not having spread on the skin, and it is faded, it is the swelling from the burn. The priest shall pronounce that person pure, for it is the scar of the burn. (29) If a man or a woman has an affection on the head or in the beard, (30) the priest shall examine the affection. If it appears to go deeper than the skin and there is thin yellow hair in it, the priest shall pronounce the person impure; it is a scall, a scaly eruption in the hair or beard. (31) But if the priest finds that the scall affection does not appear to go deeper than the skin, yet there is no black hair in it, the priest shall isolate the person with the scall affection for seven days. (32) On the seventh day the priest shall examine the affection. If the scall has not spread and no yellow hair has appeared in it, and the scall does not appear to go deeper than the skin, (33) the person with the scall shall shave—but without shaving the scall; the priest shall isolate that person for another seven days. (34) On the seventh day the priest shall examine the scall. If the scall has not spread on the skin, and does not appear to go deeper than the skin, the priest shall pronounce the person pure; after washing those clothes, that person shall be pure. (35) If, however, the scall should spread on the skin after the person has been pronounced pure, (36) the priest shall conduct an examination. If the scall has spread on the skin, the priest need not look for yellow hair: the person is impure. (37) But if the scall has remained unchanged in color, and black hair has grown in it, the scall is healed; the person is pure. The priest shall pronounce that person pure. (38) If a man or a woman has the skin of the body streaked with white discolorations, (39) and the priest sees that the discolorations on the skin of the body are of a dull white, it is a tetter broken out on the skin; that person is pure. (40) If a man loses the hair of his head and becomes bald, he is pure. (41) If he loses the hair on the front part of his head and becomes bald at the forehead, he is pure. (42) But if a white affection streaked with red appears on the bald part in the front or at the back of the head, it is a scaly eruption that is spreading over the bald part in the front or at the back of the head. (43) The priest shall examine him: if the swollen affection on the bald part in the front or at the back of his head is white streaked with red, like the leprosy of body skin in appearance, (44) he is a leprous man; he is impure. The priest shall pronounce him impure; he has the affection on his head. (45) As for the person with a leprous affection: the clothes shall be rent, the head shall be left bare, and the upper lip shall be covered over; and that person shall call out, “Impure! Impure!” (46) The person shall be impure as long as the disease is present. Being impure, that person shall dwell apart—in a dwelling outside the camp. (47) When an eruptive affection occurs in a cloth of wool or linen fabric, (48) in the warp or in the woof of the linen or the wool, or in a skin or in anything made of skin; (49) if the affection in the cloth or the skin, in the warp or the woof, or in any article of skin, is streaky green or red, it is an eruptive affection. It shall be shown to the priest; (50) and the priest, after examining the affection, shall isolate the affected article for seven days. (51) On the seventh day he shall examine the affection: if the affection has spread in the cloth—whether in the warp or the woof, or in the skin, for whatever purpose the skin may be used—the affection is a malignant eruption; it is impure. (52) The cloth—whether warp or woof in wool or linen, or any article of skin—in which the affection is found, shall be burned, for it is a malignant eruption; it shall be consumed in fire. (53) But if the priest sees that the affection in the cloth—whether in warp or in woof, or in any article of skin—has not spread, (54) the priest shall order the affected article washed, and he shall isolate it for another seven days. (55) And if, after the affected article has been washed, the priest sees that the affection has not changed color and that it has not spread, it is impure. It shall be consumed in fire; it is a fret, whether on its inner side or on its outer side. (56) But if the priest sees that the affected part, after it has been washed, is faded, he shall tear it out from the cloth or skin, whether in the warp or in the woof; (57) and if it occurs again in the cloth—whether in warp or in woof—or in any article of skin, it is a wild growth; the affected article shall be consumed in fire. (58) If, however, the affection disappears from the cloth—warp or woof—or from any article of skin that has been washed, it shall be washed again, and it shall be pure. (59) Such is the procedure for eruptive affections of cloth, woolen or linen, in warp or in woof, or of any article of skin, for pronouncing it pure or impure.

נצח ישראל א׳:א׳

כאשר הדבר הטוב נודע מהפכו ידיעה אמיתית, וכן כל הדברים נקנה הידיעה בהם מן ההפך, כי מן מראה השחור יכול לדעת מראה הלבן שהוא הפכו, וכן כל ההפכים, מן האחד נקנה הידיעה בהפך שלו. ומוסכם הוא כי 'ידיעת ההפכים הוא אחד'. ובשביל זה אמרו בערבי פסחים (פסחים קטז.) בהגדה 'מתחיל בגנות ומסיים בשבח'. ולמה מתחיל בגנות, רק שמפני שאין לשבח הכרה אמיתית רק מן ההפך. ולכן אין לפרש ענין הגאולה האחרונה, אם לא שנבאר ענין הגלות והחורבן, שבזה יוודע הטוב והתשועה שאנו מקוין. וכאשר אנו באים לבאר ענין הגלות ידיעה אמיתית, צריך לבאר קודם הסבה לגלות, והדברים השייכים אל הגלות:

Netzach Yisrael 1:1

When a good thing is known from its opposite, that is true knowledge. The knowledge of all things is acquired from their opposite. It is from the appearance of black that one can gain knowledge of the appearance of white. And smilarly with all opposites. From one is acquired the knowledge of its opposite. It is widely accepted that "the knowledge of opposites is all one thing". Because of this, the [Sages] say in Arvei Pesachim (The final chapter of Babylonian Talmud Tractate Pesachim 116a) that in the Haggadah "one begins with disgrace and concludes with praise". Why do they begin with disgrace? Only because true praise can only be recognised from its opposite. Therefore, we cannot explain the the concept of the final redemption [geulah], without explaining the concept of exile [galut] and churban [destruction of the temple in Jerusalem]. It is by this means that we can come to know the goodness and salvation which we hope for. When we come to explain the concept of exile with true knowledge, we will need to start with the cause of the exile, and matters connected to the exile.

נצח ישראל ל״ה:י״א

ואמר רבא, מאי קרא, (ויקרא יג, יג) "כלו הפך לבן טהור הוא". והנה נראה לפי הדעת רחוק מאוד שיביא ראיה ממקרא זה שמדבר בצרעת. ודע, כי הכתוב שאומר "כלו הפך לבן טהור הוא", מפני כי כאשר הצרעת במקצת טמא אותו התורה (ויקרא יג, ג), כי הצרעת הוא הפסד לאדם... והפסד זה אינו ראוי לפי סדר המציאות. אמנם כאשר פרחה בו צרעת בכולו הוא טהור, כי בצד הזה אין הצרעת חוץ לסדר העולם, כאשר ההפסד הוא בשביל* הויה. כי כל הויה יוקדם לה העדר, ומפני כי יוקדם אל ההויה ההעדר, לכך העדר זה הוא בשביל ההויה. ואם הצרעת הוא במקצת, והנה יש מקצת הויה, והצרעת שהוא בו הפסד ההויה, לכך הוא טמא. כי אין ההפסד זה בשביל ההויה, רק הוא הפסד ההויה. כלל הדבר, כאשר יש כאן הפסד להויה, יש כאן טומאה. רק אם ההפסד הוא בשביל הויה אחרת, שכל הויה יוקדם לה ההעדר, אין זה נקרא הפסד, רק הוא הויה. וכך גם כן כאשר הדור כולו מקולקל ונפסד, אז אין הפסד זה יוצא מסדר המציאות. שכבר התבאר לך כי התחדשות הויה צריך שיהיה קודם העדר הויה הראשונה, והפסד זה הוא הויה, והוא הסדר. שראוי והכרחי להיות ההפסד שהוא צריך אל ההויה.

Netzach Yisrael 35:11

...

נצח ישראל מ״א:ה׳

ורבנן אמרי חיורא דבי רבי שמו (סנהדרין צח:). עוד כולל המשיח מעלה השכלית, ולפיכך רבנן, בעלי השכל, קראו לו חיורא דבי רבי. ודבר זה ענין עמוק, כי הצרעת הוא דבר שנבדל מן העולם הזה, וזה מורה מה שהמצורע הוא נדחה מן מחנה ישראל, ואין לו שייכות אל העולם, ולכך כתיב (ויקרא יג, מו) "בדד ישב". ומפני כי המשיח גם כן הוא נבדל מן עולם הזה לגמרי, לכך קודם שיבוא המשיח הוא דומה כמו מצורע, שאין לו שתוף וחבור אל העולם, רק הוא מחולק הימנו...

Netzach Yisrael 41:5

...

נצח ישראל ט׳:ה׳

...ונראה כי ל"ו כריתות כנגד מה שאמר בסוכה (מה:) שיש ל"ו צדיקים שמסתכלים באספקלריא המאירה, שנאמר (ישעיה ל, יח) "אשרי כל חוכי לו". ואלו ל"ו הם הפך זה, כי הצדיקים עם השם יתברך לגמרי, ובעלי כריתות נכרתים מן השם יתברך לגמרי, ודבר והפכו הם שוים:

Netzach Yisrael 9:5

...

מי השלוח, חלק א, ספר ויקרא, תזריע ג׳

אשה כי תזריע וילדה זכר וטמאה שבעת ימים. הטעם לטומאה זו, ע"פ משל לאחד שבא בבקשה למלך וכתב בקשתו על נייר גרוע, אף שיפה בקש ובגוף הענין הוא צדק וגם המלך ענהו לטוב, אך מ"מ צוה המלך ליסרו על שבא במבוקשו בנייר גרוע, כן הוא תפלת האדם לפני הש"י, כי תחילתה נצמחת מן מאורעת הגוף בעוה"ז שהיה בתפיסה ובשכל קטן למאוד, שע"י שהוא מצמצם עצמו בהנאות ותענוגים בעוה"ז פועל אצל הש"י שנותן לו חיים לעולמי עד, וזה פירוש אשה כי תזריע, התפלה יכונה בשם זריעה, כי כמו שהזורע דומה למאבד מה שיש לו, רק שמצפה שישיג אח"כ הרבה עבור המעט שהפריש לזרע, כן וילדה זכר שעל ידי התפלה יזכה שיתן לו הש"י ישועה שהוא חיי עולם בלי הפסק, וטמאה שבעת ימים היינו מפני שתפלתו היתה בגוון ממאורעות הגוף בעוה"ז הדומה למשל הנ"ל.

Mei HaShiloach, Volume I, Leviticus, Tazria 3

“A woman who conceives and gives birth to a man-child, she shall be unclean for seven days ….” (Vayikra, 12:2)
We can understand the reason for this impurity with a parable. One comes with a request before a king, and writes his request on a crumpled scrap of paper. Even though he requested properly, and deserved what he had requested, and also the king answered him favorably, nonetheless, the king commands that he be imprisoned because he wrote his request on such a scrap of paper. Thus it is with a man’s prayer before God. At first it springs from physical events in this world, which was in a state of greatly constricted understanding and consciousness. By means of constricting himself in his reception of the benefits and delights of this world, the resulting response from God is to grant him everlasting life.
This is the explanation of “a woman who conceives” for prayer is signified by the term “conception.” When one sows a seed it seems as if he has lost what he has, yet he expects that later he will gain much more from the little he had set aside to sow. So too, “and gave birth to a man-child,” that by means of his prayer he merits that God gives him salvation, which is everlasting life without end. “She shall be unclean for seven days” means that his prayer came through the vehicle of the physical events of this world, similar to the parable mentioned above.

קדושת לוי, דברים, לראש השנה י״א

...והנה כשיתפלל הצדיק ויבקש מאת ה' יזהר שלא יתפלל שיהיה בתפילתו כמו שהוא רוצה, רק כך יבקש מאת הבורא מה שאני מתפלל יהיה רק כפי חסדך וכפי רחמיך וכפי דעתך ורצונך כך תתן לנו. וזהו יהיו לרצון אמרי פי והגיון לבי לפניך ה' (תהלים יט, טו) כלומר שהבקשה יהיה שיהיו לרצון אמרי פי, מה שאני מתפלל זה התפילה שיהיה לפניך ה', כלומר כמו שאתה רוצה ה' יהיו לרצון...

Kedushat Levi, Deuteronomy, For Rosh HaShanah 11

...