Tazria-Metzora

Between the Haftarah of Tazria, the Haftarah of Metzora and at least one of the cases of metzora described in the parsha, an interesting and unexpected theme arises. The story of the tzaraas of Na'aman, the story of the four metzoraim during the time of Elisha, and the laws regarding tzaraas of a house all have happy and positive results. One would think that the physical affliction of tzaraas caused by spiritual flaws would be an affliction of great punishment absent positive results. Additionally, it is not merely a 'happily ever after' result that one achieves after struggling through the affliction. Rather, the affliction itself produces positive results, results that occur within the affliction rather than as a result of it.

The tzaraas that afflicts Na'aman is what changes his life and leads to his conversion to Judaism. Na'aman's initial interaction with Elisha ends with his angry departure. Elisha does not even go out to greet Na'aman. Instead he sends a messenger to inform Na'aman that a dip in the Yarden river is the remedy for his illness. Na'aman is insulted at both Elisha's insolence in not greeting the Commander in person as well as his audacity in presuming that the rivers in Israel are more purifying and healing than the rivers of his homeland. It is only at the urging of his soldiers that Na'aman agrees to comply with Elisha's recommendation. After immediately healing, Na'aman's ego is checked, he returns to Elisha a new man, committed to a new life of avodas Hashem. Abiding by the laws of dealing with tzaraas told to him by Elisha, Na'aman is changed.

The tzaraas afflicting the four metzoraim changes their personality as well, leading to personal and communal salvation even while not delivering a cure for the particular affliction of tzaraas. The four metzoraim are exiled from their community - as the halacha requires. It is this exact exile that leads them to the camp of the enemy, ultimately delivering the previously prophesied salvation to Bnei Yisrael. It is not the healing of the affliction and the subsequent results that lead to salvation. Rather, it is within the affliction itself and the observance of the specific laws applied to it that the four metzoraim have a change of heart from selfishness to one of community, concern, and caring for all of Bnei Yisrael.

Lastly, the laws of a house afflicted with tzaraas requires the walls to be destroyed. Bothered by the word venasan which emphasizes a placement of the affliction rather than a mere occurrence, Rashi explains that the tzaraas is actually a gift from Hashem. The previous dwellers in Eretz Yisrael had been hiding their jewels and riches in the walls of their homes so that Bnei Yisrael will not find them upon entry into the Land. The affliction of tzaraas required Bnei Yisrael to break the walls, thereby finding the riches. Again, through the affliction itself and observance of the respective laws, a positive outcome ultimately occurs.

Why does this terrible physical affliction, caused by violating a severe sin - lashon hara - carry within it such positive consequences?

There are three unique laws of tzaraas. The first is the requirement to go to the Kohain. Tzaraas cannot be diagnosed or declared by anyone other than the Kohain. If a talmid chacham is afflicted with tzaraas and the Kohain is ignorant of the laws of tzaraas then the Kohain will need to go to the talmid chacham to learn the laws. Even so, the talmid chacham cannot declare the purity or impurity of the affliction. Only the Kohain can. Tzaraas requires one to recognize that he is not in control of everything. No matter how sure he is of the halachic status of the affliction, it is only the Kohain who can declare it pure or impure. He is not in control of his destiny in this regard. When a person feels that they can control everything they begin to have more anxiety. If things don't proceed as planned then one feels anxiety due to a presumption that he could do something about it. But once one realizes that Hashem is in control then the anxiety is relieved. He must do all he can to deliver the desired results. Nonetheless, the ultimate decision of the outcome is not in his hands but rather in the hands of Hashem. The affliction of tzaraas forces a person to relinquish control. It is within the observance of the laws themselves that one achieves a better state of being, improving his outlook on life as well as his physical health by removing anxiety.

This is what happened to Na'aman. Na'aman's initial interaction with Elisha is insulting. His ego has determined that Elisha should come out, 'wave his arms' and force a cure. After all, he is the commander of the most powerful army in the region. If he demands a cure from the Hebrew prophet then it will happen. Na'aman's first lesson was that he needed to humble himself and realize that his method of procuring a cure was not to be the one implemented. He needed to become subservient to Elisha's command and adhere to his instructions to assure the efficacy of the cure. Na'aman's realization that he was not in control is what changed his life. Observance of Elisha's command enabled him to return to Elisha begging his forgiveness and payment and, ultimately, becoming subservient to Hashem upon conversion.

The second unique law is the requirement for the metzora to dwell alone - badad yeisheiv. The metzora is commanded to live alone, apart from the community. This is not a state of loneliness but rather one of alone-ness. The metzora must realize that there is a community to which he belongs and one which he should strive to rejoin. The metzora is not left alone. Instead, each week he meets with the Kohain to check on his status. He must dwell alone but he is not alone. This alone-ness affords the metzora time for introspection. His life has become one of negative perception. Upset or disappointed with other individuals, he speaks ill of them, unconcerned with their feelings or the consequences of such actions upon their lives. His focus has become the action of others rather than his own actions. Introspection allows a person to analyze his actions and, thereby, develop an appreciation for the actions of others by realizing his own flaws. Being alone develops a sense of appreciation for community by yearning for it and recognizing its impact upon his own life.

The four metzoraim experienced this phenomenon. Exiled from their land and communities, they are given an opportunity to enrich themselves through the possessions left behind by the surrounding army. No one needs to know of the events that would lead to their sudden wealth. Perhaps they could even bribe their way back into the community by single-handedly ending the existing drought. Indeed, their initial thoughts are to do just that - fill their personal coffers with the riches of the enemy. But their actions are different. Being alone has changed them from selfish individuals to concerned citizens. Their time in exile has had an impact on their personalities. The affliction itself has positively impacted their lives.

The third unique law is that the metzora is declared pure even if he shows the slightest improvement. The affliction need not disappear for the person to be declared pure and allowed to re-enter the community. The lesson is simple: always look for and at the good. Beginning down the path toward the goal is even more important than achieving the goal. Chazal tell us that we merely need to open ourselves to Hashem in the smallest amount - the opening of the eye of a needle - and Hashem will create an opening the size of a large banquet hall. Beginning down the path of good and purity in even the smallest way leads back to Knesset Yisrael and avodas Hashem.

Tzaraas that afflicts a home requires the destruction of the home. Yet, there is a positive element to this destruction: riches well beyond the price of the home. Adherence to the law of tzaraas creates an opportunity for a positive outlook as one continuously seeks even the smallest improvement in his condition, even the slightest positive in his situation. By definition, this creates a positive outlook on life and a confidence for an even better future. The affliction itself delivers the opportunity for self improvement and positivity.

The laws of tzaraas and the episodes told in Tanach teach us that the concept of gam zu l'tovah is not only a belief that eventually everything leads to something good. Beyond that, it teaches us that the concept of gam zu l'tovah is that everything is good in and of itself. Somehow there is something good within a situation and our charge and challenge is to find it and, thereby, continue to better our lives.