By Rabbi Naftoly Bier
In ויקרא יד:י , Leviticus 14:10, it states: “And on the eighth day he shall take two… male lambs and one ewe…” There were three types of sacrifices brought by the מצורע , the spiritual leper. When the Torah relates the obligation of the poor, destitute leper who can’t afford the three animals but rather brings one animal and two birds; it states each and every time (verses 18,19,20) the sacrifice will be an atonement.
The רמב“ן , Nachmanides says, “We don’t understand what is the reason behind these threeatonements (one should suffice, for there is only one sin…)?
He answers that the אשם (guilt-offering) is to effect atonement for one’s negative behavior that caused the צרעת , leprosy, the חטאת , sin-offering, is that it’s probable that due to his physical pain and isolation decreed upon him, that the leper ascribed impropriety and even berated Hashem, and lastly the עולה ומנחה (burnt offering and meal offering) are those that effect a
complete cleansing of his soul, נשמה , allowing him to return to civilization and to his previous level of holiness.
The first and third we can understand in the following manner: A person who has acted in a
degenerate manner must focus with clarity on their misguided behavior in order to repent and be accepted by Hashem. Nevertheless all actions have an indelible impact on a person and we entreat Hashem to gracefully enable us to attain one’s previous level as before one’s decadent, degenerate behavior.
But why is the Torah requiring from the מצורע to bring a sacrifice to atone because, maybe he was either 1) angry at Hashem 2) he deemed his punishment of becoming a leper as unfair 3) he has a complaint/gripe towards Hashem? Do these ideas equal what a sin-offering is always brought for- that being if one inadvertently commits a sin that is punishable by ,כרת early death? Secondly, the רמב“ן says “maybe”; where do we find a sacrifice for a complete non-action or thought?
The מצורע , spiritual leper, undergoes a very difficult period. He is afflicted by a type of debilitating sickness. Compounding his misery is that one has to live in isolation for a period of time, secluded from everyone. It is a time of contemplation and meditation which can have a positive impact on a person, but nevertheless the excommunication one endures is demoralizing and despiriting. It would be natural for one to attribute these feelings as a natural consequence to their state of being.
The Torah emphatically declares that this is incorrect. True ‘עבודת ה , positive living dictates that one constantly is aware of all the myriad gifts Hashem eternally bequeaths to us. As it states, Deuteronomy 8:15, “ וידעת עם לבבך כי כאשר יוסר איש את בני ה‘ אלוקיך מיסרך ”, “You should know in your heart (understand sincerely and unequivocally) that just as a father will chastise a child (due to his love and concern) so too Hashem your G-d, chastises you.”
If one selflessly places oneself on Hashem’s stage, appreciating constantly His benevolence as a caring, loving Creator, then it’s incumbent to logically view every happening as a gift from Him. Not only one is to be precluded from harboring vile thoughts against G-d, but rather sincerely believe that every action is for one’s benefit (though it can be challenging!)
As Dovid HaMelech (Psalms 68:20) states, “Blessed be (Hashem) my Master day by day, he burdens us (May He give us a burden) to bear – the same G-d is our salvation.” Hashem “loads us” every day with benefit, it is constant, it is every moment – even when it’s “painful”. The Ramchal, מסילת ישרים , Paths of the Just, emphatically teaches; “we learn that the true essence of a person’s sojourn in this world is to do mitzvos (to hearken to the will of Hashem) and to
stay focused and to endure all difficulties (recognizing that all is due to Hashem’s love). (לעמוד בנסיון )
The Ramban is teaching us that a poverty-stricken person who has a difficult life, must train oneself to constantly appreciate. By doing so, one in the time of physical malady and isolation can accept Hashem’s will with sincere trust. Invariably, a person who became a מצורע , due to their lack of self-worth and self-validation which is a direct result of not recognizing their singular worth to Hashem, will react negatively to Hashem. Even if they don’t, it could be they
have to bring the חטאת – suffering, for having allowed themselves to succumb to a life of low self-esteem; a testimony to detachment from Hashem.
This idea of complete trust in Hashem, to be aware at all times of His caring, dedicated affection for all, is the resolution for the following. When a house is afflicted with צרעת , before the כהן , priest enters, one removes every vessel – including earthenware – to preclude it from
becoming טמא , spiritually impure. We are dealing here with a person who is being punished for being miserly; why would the Torah instruct us to “save” property which has little value – we are in effect teaching by example how important “money”, “possessions” are?!
The answer is, on the contrary, the whole exercise is to imbue and inculcate in the owner of the house, the miser, that in Hashem’s world everything is a gift from Him. One should accordingly deal with all their material possessions in such a manner, thereby transcending their propensity to miserliness.
