2021/5781
“But as for me, G-d’s nearness is my good”, proclaims King David (Tehillim 73). Distance from G-d therefore, is for King David, something highly unappealing. Not physical discomfort or social isolation but a fracture in the relationship between him and G-d is something that appears would most concern King David.
As a result of sin, the Metzora is afflicted with a skin disease which according to the Abarbanel was highly painful. In addition, the Metzora was placed MiChutz LaMachaneh, outside the camp, distanced from others. The Metzora is afflicted with this skin disorder, according to Rav Shmuel Bar Nachmani (Arachin 15b) for, among other sins, arrogance. The Gemara in Arachin relates earlier that the verse “I and he cannot dwell in the world” (Tehillim 101) refers to one who is arrogant. An exaggerated sense of self importance and the need to dominate others is what distances man from G-d, and results in a Nega which is physically uncomfortable and detachment from social interaction.
While Tzara’at no doubt is a punishment, many commentaries explain that the punishment of course is truly a gift as the true pain is not the physical discomfort or the social isolation but the disconnect from Hashem which the sin of arrogance causes. The punishment allows the Metzora to reflect, do Teshuvah and return to his community and his Creator.
After the skin returns to normal the Kohein meets the Metzora outside the camp and “The priest shall order two live clean birds, cedar wood, crimson stuff, and hyssop to be brought for him who is to be cleansed”. He is to take specifically a hyssop and use that plant in the conclusion of the ritual “He shall then sprinkle it seven times on him who is to be cleansed of the eruption and cleanse him; and he shall set the live bird free in the open field”.
The intervention for a skewed perception and inflated sense of self importance is to become “grounded.” The hyssop, which is used to sprinkle the blood and Mayim Chayim onto the Metzora, is a plant which Rashi comments, grows low to the ground. It is this plant which is symbolic of the Metzora’s need to return to reality and see himself and others in a more reasonable light. He is to return to his community only after he sees himself in collaboration not in competition with his fellow man.
At the end of this ritual, the live bird is released LaSadeh. The Ishbitzer Rebbe cites the Mishnah in Nega’im (14:2) says that the bird is to be released specifically to a field. He then explains that “after having been given G-d’s salvation, the Metzora represented by the live bird, no longer needs to constrict himself, but rather can live more expansively”. He can do that though only after he gains proper perspective of himself within his environment.
The Ishbitzer concludes his comments quoting the Zohar that Sadeh is an allusion to the Sadeh which Yitzchak mentions in his Brachah to Yaakov “Keraich HaSadeh Asher Bercho Adnai.” Rashi comments that this smell refers to a field of apples which in kabbalistic terminology, is reference to Gan Eden,
The bird being released into the field (Gan Eden, the place where one dwells with the Shechina) is to give the Metzorah a sense of himself in relation to his fellow man and his Creator in the hope that he will retain this perspective, which will allow him to remain among his fellow man, dwell with Shechinah and experience the true Good.