5/19/98
About Tazria / Metzora.

Rashi at the beginning of Tazria tells us that just like the creation of man came after the animals, so the laws of Tuma and Tahara for man come after the animals. In Parsha Shemini we have the Dinim of Ofos, Dagim and Behemos Temeios as well as Sheratzim, and then in Tazria we have Tumas Yoledes, Tzaraas, Zav, etc. While this is an interesting observation as to the order of the Parshas, what is it supposed to mean for us?

In the first parsha of MIdrash Rabba on Tazria Resh Lakish explains the Pasuk, "Achor vaKedem Tzartani." and says "Achor Ze Yom Achron Kedem Ze Yom Rishon." Clearly, Man was created the last of the last day after the animals. But, how is he the first of the first day? Reish Lakish tells us that "Ruach Elokim Merachefes Al Penei haMayim," is "Rucho shel Melech haMashiach." If man is meritorious then we say to him 'You preceeded all creation,' and if not, then we tell him 'The mosquito and the worm came before you.'

Man has two parts, a physical and a spiritual. If a person develops his Ruchnius and pursues the true purpose of his creation, then he develops the Ruach Elokim and this is the very first of creation. If however, he spends his efforts on his physical being, then he must realize that in the order of creatures,he is the very last, after the worms and mosquitoes.

Rav Shimshon Rafael Hirsch explains that Tuma of the body is found in situations where man is forced to acknowledge his physical limitations. In a situation where man cannot function as a Baal Bechira, rather his body takes over and presents him with a situation of its own doing, we find Tuma. Therefore, although childbirth is the most sublime act in which a Jewish women achieves her greatest realization, nevertheless she becomes Tamei, because at that point of birth her body takes over and she is not in control of what happens to her. And so for all Tuma which results from the body. Based on this we can say that when we find Tahara, it is an indication of the dominance of Ruchnius over the body, and where we find Tuma, it is a result of the Guf taking over and dominating the Ruach which gives us Bechira. If the laws of Tuma relate to the dominance of the physical side of man, then when we encounter Tuma we need to be reminded that as physical beings we are the most insignificant creatures and we were created after everything else.

That is what the Derasha of Rav Simlai that Rashi quotes comes to teach us . Just like the creation of man is after the other creatures, so his Tuma is listed after all other creatures, because Tuma is a result of the dominance of the physical, and the physical creation of man came after everything else.

The Gemora in Berachos tells us that David haMelech takes pride in the fact that his hands are filthy with blood and afterbirth in order to Metaher a woman to her husband.

In Megila we are told how Avigail comes to David at night to try and save her husband from being sentenced to death by David. She brings blood to ask him whether it is Dam Nida or not. David is surprised and asks, 'Since when do we decide questions of blood at night!' Avigail responds, 'Since when can decisions to spill blood be taken at night? A Beis Din can only judge in the day time.' David responds that he sentenced Naval as a Mored beMalchus and this does not require a Beis Din, and can be done at night. Avigail replies that David is not yet king, since Shaul is still around. David thanks her for saving him from bloodshed.

At the end of Parshas Metzora, the Midrash tells how Yechonya the king of Yehuda was exiled and imprisoned for life. In Shamayim there is a great cry. This is the last king in the chain of Beis David and he has no son. This is the end of Beis David. A Hishtadlus is made, and permission is given for Yechonya's wife to spend a night with him. When she comes to his cell she sees blood, and tells Yechonya that she is Temeia and he separates from her. She waits until she is Tahor and then returns to him. A Bas Kol comes from Shamayim and says that in the Zechus of this Mitzva there will be a return of Malchus Beis David.

Why is it that we find so many involvements of David and the Tahara of Women?

The Midrash on the Pasuk "Hachodesh haZe Lachem Rosh Chodashim," says that the month is a Siman for Malchus Beis David. Just like the moon has 15 days of waxing until it is full, so too there are 14 generations from Avraham until David (who's name equals 14 in Gematria) and Shelomo is the 15th generation which is represented by the full moon (Shleima). From then we have 15 kings who are the decline of Malchus Beis David ending with Tzidkiya. The last Ben Achar Ben though, was Yechonya, who was number 29 (Perhaps the difference between a Chodesh Malei and a Chodesh Chaser). The cycle of purity of a woman closely parallels the cycle of a month. Women have a special aspect of Simcha on Rosh Chodesh because of this. It seems that this Mitzva of Tahara of women is also a Siman to Beis David. Every month the moon fades, but then begins anew. Every month a woman starts a new cycle that can result in new life. This cyclicity is the Siman for Beis David and for Am Yisrael, as we say in Kiddush Levana, "Shehen Asidim Lehischadesh Kemosa." We will be renewed like the moon.

That is why Avigail showed Dam Nidda to indicate that David was not yet king and did not have the authority to judge as a king. His [time] of ascent was approaching as symbolized by the Dam Nida. When Malchus Beis David reaches its lowest ebb and Yechonya is in Golus in prison, Davka in the Zechus of this Mitzva, Hashem promises that the cycle will turn and there will be a return of Malchus Beis David. This is why David spends his time trying to Metaher Isha Lebaala. Here is the Siman for the ascent of Malchus Beis David. This becomes even clearer if we refer back to the Midrash of Reish Lakish. Ruach Elokim Ze Rucho shel Melech haMashiach. Where we find Tahara, we have a Siman for the dominance of the Ruach of man, and if the Ruach dominates, then we tell ourselves that Man was the very first of creation, the Ruach Elokim. David's Tafkid is to clarify the Tahara of women, for by doing so he elevates us to Ruach Elokim-Rucho shel Mashiach.

The Zohar likens the counting of Sefira to the counting of a Nidda to Purity. It is at the end of this count that we find the birth of David Hamelech on Shavuos.

Good Shabbos.
Rav Segal