Tazria תרל”א

תרל”א

ב”ה פ’ תזריע מצורע שבת ור”ח אייר

במד’ אחור וקדם צרתני זכה נוחל ב’ עולמות כו’.
The Midrash (Vaykira Rabbah 14:1) on the pasuk “Front and back you have created me” (Tehillim 139:5), explains that if a person behaves correctly then he inherits (נוחל) to both this world and the world to come, yet if he does not act appropriately say to him that even a mosquito was created (in the order of creation) before man.
פי’ שממשיך נחל וחיבור משורש החיות אל ההסתר וההעלם שיש בעוה”ז. כי מה שבח שנוחל עוה”ז. אך מה שמחבר עוה”ז אל עולם העליון כנ”ל.
(The idea of “inheriting” this world does not simply mean that he enjoys this world rather) it means that he draws a river (נחל) and connection from the source of life force, to the hidden and unseen that is in this world. For what is the praise of inheriting this world?! Rather it means that he connets this world to the upper worlds, as explained above.
ואיתא כל ישראל יש להם חלק לעוה”ב. פי’ גם בעוה”ז כל מעשיהם יש בהם חלק פנימיות מאור הצפון שנגנז במעשה גשמיי.
(Similarly) The Mishnah states (Sanhedrin 10:1) “everyone of Yisrael has a portion in the world to come”. This means that in even in this world all of one’s actions have an inner part from the inner light that is hidden in physical actions!
וזה הי’ מכוון בריאת האדם בעוה”ז כדי לתקן כל הבריאה לברר שהכל מחיות הש”י.
This is (indeed) the intention of the creation of man in this world. To repair the entire creationa and clarify that all the life force is fro HaShem.
וז”ש אחור וקדם. אחרון למעשה וראשון במחשבה. כי אדם השלם שכל מעשיו במחשבה ודביקות בשורש החיים הוא מזכה כל הבריאה. ולכך נברא בסוף שהוא השלמת הכל.
This is the idea of the pasuk (above) “back and front”, this means that man was last in the order of creation, but first in the intention of HaShem creating the world. For the perfect person whose entire thouht is connected to the source of life, brings credit to the entire creation. It is for this reason that he was created last for he is the perfection of everything.
ולכך מיד כשנברא בא עמו הסתר וקליפה. וביום השמיני ימול. ע”י שמבטל כל הז’ מדות בלתי לה’ [*לבדו]. עי”ז מתדבק בעולם העליון שלמעלה מן הטבע ועי”ז נכרתים כל הקליפות.
Therefore imediately as one is born, all the external husks that hide (the holiness) ce alon with him, and therefore on the 8th day he must be circumcised.
This means that one must nullify all the 7 traits, that they should all be completely focused on serving HaShem.
It is through this that they are able to connect to the upper worlds above nature and destroy all the externalities (that are stopping him).
וז”ש וביום השמיני ימול.
This is the idea of being circumcised on the 8th day.

וכבר כתבנו במ”א כי עוה”ז ועוה”ב ב’ העלמות שיש העלם מצד שלמעלה מן ההשגה והוא עוה”ב. ויש העלם מצד הסתר וקליפה וזהו עוה”ז. וכפי מה ששומרין הפנימיות בעוה”ז זוכין להתדבק בעוה”ב כמ”ש במ”א.
We have written elsewhere (Vayera תרמ”ז) that this world and the world to come are both called עולם connected to the word העלם – hidden.
The world to come is hidden for it is far removed from our comprehension. And there is also the hiddenness of this world which is the covering of all the klipos – husks.
Now in as much as one is able to guard the internal life force in this world, one is able to connect to it in the world to come, as explained elsewhere.
וז”ש אחור וקדם צרתני כי מכוון הבריאה שהאדם יתקן ויחבר כל התחתונים עד שורש חי החיים.
This is therefore the meaning of the pasuk (above) “back and front you have created me), for the intention of creation is that man will repair and connect all the lower elements to the source of life which gives life.
וכ’ שער החצר הפנימית הפונה קדים כו’ ביום השבת כו’ החודש יפתח. כי בחול נסתר חיות הפנימיות שבכל דבר. והוא בחי’ אחור וקדם. שע”י המשכת בחי’ השבת תוך ימי המעשה עי”ז הוא דבוק בבחי’ קדם שהוא שער הנמשך מעולם העליון שלמעלה מהטבע. ובשבת ור”ח נפתח זה כנ”ל.
This (too is alluded to in the pasuk, Yechezkel 46:1) “the inner gate of the courtyard which faces forth, will be closed on the 6 days of the week, and on Shabbos and Rosh Chodesh it will be opened”.
This means that during the days of the week, the inner life that is in everything is hidden. This is the idea of “back and front” (back is referring to hidden things, and “front” is by drawing them in the correct direction). That it is through drawing the idea of Shabbos into the days of the week, that one is attached to the concept of “forth” which is the gate through which everything from the upper worlds is drawn into this world.
On Shabbos and Rosh Chodesh this is open!
וז”ש במד’ כי המילה אחר שבת שעבר על הילד. כי ע”י בחי’ שבת מתגלה חיות הפנימיות שיש בכל הנבראים ועי”ז יכול לצאת מהמסגר ולהסיר החיצוניות המסתיר נקו’ הפנימית.
This is the meaning of the Midrash (Vayikra Rabbah 27:10) That explains the reason why millah takes place on the 8th day is so that the baby would have experienced Shabbos.
This is because it is through the idea of Shabbos that the inner dimension of everything is revealed and through that he is able to overcome the limitation and remove the externalities that cover the pnimius.
והוא ע”י בחי’ הביטול להיות בטל לפנימיות החיות.
This is through the idea of nullification. That it is hrough nullifying everything to the inner life force.
ועי”ז נהפך איסור להיות היתר. ומתגלה שגם בהסתר עצמו יש בחי’ אור הנעלם. וז”ש וביום השמיני ימול כנ”ל:
Through this something that is forbidden becomes allowed, and one reveals that even in the hidden things there is a hidden light. This is the idea of “on the 8th day he will be circumcised”.

ואא”ז מו”ר זצלה”ה אמר על המד’ אשא דעי למרחוק כו’ וירא כו’ המקום מרחוק כו’.
The Chidushei Harim explained the Midrash (Vayikra Rabbah 14:2) on the pasuk
אֶשָּׂ֣א דֵ֭עִי לְמֵרָח֑וֹק וּ֝לְפֹעֲלִ֗י אֶֽתֵּֽן־צֶֽדֶק׃ I will make my opinions known far; I will justify my Maker.
Make known far, is referring to Avraham who “saw the place (of the akeida) from far”.
שהי’ נסתר ממנו ואח”כ שעמד בנסיון נתן שבח ע”ז שראה שהי’ רק לטובה כדי לגלות הקדושה גם בתוך הריחוק כו’.
This means that it was originally hidden from him, yet once he withstood the test of the akeida, he was praised for his previous actions. That even when he was “far” (spiritually) he realised that it was actually only for his benefit. For in that distanced place there was a hidden light of holiness that needed to be revealed.
(וירא כו’ המקום מרחוק means that he saw HaShem even in the spiritually distanced place)
וזכה עי”ז להיות נקודה טמונה בכל איש ישראל שישאר תמיד וע”ז מברכין מגן אברהם ע”ש.
Through this he meritted that in each and every Yisrael there is always this hidden point. This is the intention of our brocha “magen Avraham”.
וז”ש אחור וקדם צרתני שיהי’ בכח האדם למצוא בחי’ קדם ממחשבה הקדומה ע”י בחי’ הריחוק בעוה”ז שהוא בחי’ אחור כנ”ל:
This is the meaning of “back and front you have created me”. It is in the power of man to find the original intention (of creation) through being in the distance place,of this world, which is the idea of “back”. As explained above.

ברש”י עץ ארז שנתגאה. ואזוב שישפיל עצמו כו’.
Rashi (Vayikra 14L:4) explains that the reason why the metzora brings a cedar tree branch is because he sinned by being haughty, and a hyssop, so that he lowers himself.
ולמה עץ ארז אצל הכפרה שזה הוראה על מה שחטא וקילקל.
However this is seemingly difficult) Why is a cedar tree branch brought in the process of the atonement, the cedar represents his sin and destruction (it is seemingly out of place)?
אך כי השפלות צריך להיות עי”ז עצמו שנתגאה. שצריך לידע. אף שיהי’ מה שהוא. כשנתגאה ונדמה לו שיש לו להתגאות. הרי הוא שפל כתולעת ממש.
However (the lesson being taught here) is that when someone is lowly, the lowliness should actually be coming from a lofty place. That one realises that even though one has become great and achieved a high level, and at that stage he becomes haughty, and he feels that he is worthy of haughtiness, at that stage one needs to realise that he is literally as low as a worm.
(The true humility is not when a person is on a low level, and feels unimportant. Rather the real humility is when a person achieves a very lofty level and at that stage one is able to realises that it is not hi own achievement, and nullify himself completely to HaShem)
כי כל הרצון מהש”י להגיע לזה לידע כי הכל ממנו ית’. וכשחסר זה הכל הבל.
For the essence of the will of HaShem is that man realises that everything is from Him, and when this realisation is missing, everything is missing.
ואא”ז מו”ר זצלה”ה אמר בשם הרב ז”ל מפרשיסחא עמ”ש מגביה שפלים ומשפיל גאים. מאחר שמגבי’ השפל למה משפיל כדי להגביהם. אך שמגבי’ שפלים שישאר שפל אף שהוא מוגבה עכ”ד.
The Chidushei Harim explained in the name of the Rav of Pershischa, on the words “He elevates the lowly and lowers the haughty ” (Shacharis prayer). If HaShem lifts up the lowly, why does He then lower the haughty? This is so that when He lifts them they should remain lowly, even though they are elevated.
וזה מי שבאמת אף שיגבי’ אותו ידע כי הוא ממנו ית’ הרי הוא מוגבה בידיעתו זאת.
This is actually the reality, that when a person is elevated by HaShem, and has this realisation that it is all due to HaShem, then he is in reality uplifted by being in this state of awareness.
[וכ”כ אל יתהלל כו’ כ”א בזאת כו’] [This is the meaning of the pasuk (Yirmiya 9:22-23) “So says HaShem a wise person should not glorify in his wisdom, nor a mighty warrior in his power, nor a wealthy person in his wealth. But in this should one glory, in his earnest devotion of me”] וכן משפיל גאים כי ע”י הגיאות הרי הוא שפל כי נכרת משורש החיות שאין אני והוא יכולין לדור כו’.
Similarly “He lowers the haughty”, means that it is through (actually) because of one’s haughtiness that one becomes low and disconnected from the Source of Life, and on this HaShem says “I cannot live in the same area as him”
וכן איתא בזוה”ק מאן דהוא רב הוא זעיר כו’.
Similarly in Zohar (1:122b) “(One that is small is great) One that is great is small
וכן מי שיודע שהכל מהש”י ודבוק בשורש החיות הרי הוא רב.
So too one who is aware that everything is from HaShem, and he is connected to the source of life, that defines him as great.

כי בוודאי אין המכוון להיות אדם עניו ע”י דמיון שקר.
For when one is commanded to be humble it is certainly not that one falsely imagines faults. (rather as explained above true humility comes from an elevated state)
כי מ”ש במרע”ה עניו מאוד אף שבוודאי ידע כי הוא הדעת של כל ישראל. אך ע”י שיודע היטב כי הכל מחיות הש”י.
For as it states by Moshe Rabeinu “He was exceedingly humble”, even though Moshe certainly knew that he was the da’as of the entire Jewish nation (and he was actually much holier than everyone else), nevertheless (he was still able to be exceedingly humble) for he was completely cognisant that everything was from HaShem. (This realisation was actually the source of his greatness, as explained above)!
א”כ אף שבוודאי יש בכל עבודה נקודה מן האדם בעצמו והוא הרצון.
Now even though in every action there is a point of the person’s own input i.e. his desire (and not strictly because of HaShem)
מ”מ אין ניכר מזה לאדם כלל לידע כמה יש בעבודתו מעצמו ורק הכל מהש”י. ואיך יוכל להתגאות במה שאינו שלו.
Nevertheless one cannot distinguish which part is one’s own and which is due to HaShem, and therefore one should think that it is all from Hashem, and if so how can one possibly be haughty on something that is not his.
והגיאות עצמו הוא הסימן שהוא שפל באמת. וזהו הרמז בעץ ארז ואזוב כנ”ל:
The haughtiness itself is actually a sign that one is indeed low, and therefore this is the reason why the metzora brings a cedar branch in ihis atonement process. (So that he realizes that even the greatness that he has should be attributed solely to HaShem.

אתה יצרת עולמך מקדם. כמ”ש המהר”ל בכל דבר יש חומר וצורה. והצורה הוא הפנימיות.
“You have created your world originally” (Musaf on Shabbos Rosh Chodesh). This can be understood with the words of the Maharal, that in everything there is חומר וצורה matter and form. The form refers to the internal life force (whereas חומר refers to the material externality of each thing)
והוא בחי’ קדם שכ’ במד’ זכה אומרים אתה קדמת למ”ב. כשנגמר המכוון ואיננו דבוק רק בפנימיות הצורה שיש תוך החומריות. וזה זכה.
This is the idea of “front” (and back you have created me). As explained in the Midrash (above) if a person is meritorious then we say to him that he preceded the entire creation (because man was the original intention of creation), (yet if he is not, then we say to him that even a mosquito preceded him in creation).
This means that at the end, if one is only attached to the pnimius, the form that is within the matter, then he is indeed meritorious.
כי באמת האדם למעלה מכולן בהצורה. רק בהחומר שהוא (הנבראים) [*הגשמיות] שם האדם אחרון.
For in truth man is indeed above all of creation on the level of צורה internal, it is only on the external, physical level when man is last.
כי החומר מהופך מהצורה. כדמיון חותם על הנייר שמקבל צורת החותם מהופך. וכשאדם דבוק בחומר וגשמיות הוא אחרון באמת. ויתוש קדמך. כי נברא להיות דבוק בצורה.
This is because the material is inverted from the צורה the internal. This can be compared to a seal that takes the opposite form of the seal when stamped on paper. Therefore when man is attached to the physical material, then he is indeed last, and a mosquito preceded him, for the intention of his creation was to be connected to the form (and not the matter that fills the form).
והרי האדם ממשיך נשמה לבנו והיא מעולם העליון. והרי שיש בו התקשרות בפנימיות ע”י שמכניס כל הרצון והדעת באמת. יש בכחו להדבק בשורש עליון להביא התחדשות.
(This idea of being completely attached to the source of life, which leads to renewal, is apparent in procreation). Man is able to draw down a neshama to his child from the upper world. This shows that he is indeed able to be completely attached to the pnimius. By directing all of one’s energy, one is able to completely connect to the source above and bring about renewal.
וזה פי’ המד’ אחור וקדם כו’ אשא דעי למרחוק כו’. איך שיש דביקות לאדם בשורש הנעלם.
This is the idea of the Midrash “front and back you have created me…I make my understanding known far.
The Midrash describes how one has an attachment to the hidden source.

והנה בחודש ושבת שנמשך התחדשות להנבראים כי בשבת יש ג”כ עלי’ והתקשרות לכל דבר בפנימיות. ע”כ נפתח בחי’ הצורה. כי משם נמשך חיות לכל ע”י פתיחת השורש כנ”ל.
Now on Rosh Chodesh and Shabbos when there is a renewal to creation, for on Shabbos everything becomes elevated and connected to the pnimius, this therefore opens up the צורה and from there life force is drawn forth, because the source is now open. As above.
ולכך יכולין בימים אלו להתדבק יותר בהצורה שהוא שורש חיות הפנימיות כנ”ל:
Therefore it is during these days that we are able to connect even more to the צורה, which is the source of life force, the pnimius, as above.