Inner Dimensions
The “cure” for tzara’at, then, is the harmonization of these two opposing drives. In order to harmonize opposing forces, a third force, which transcends them both, must be invoked. The harmonizing force between chesed and gevurah is always tiferet, which, due to its direct root in keter, is able to transcend and include both. This, in fact, is the meaning of the word tiferet (“beauty”), the harmonious combination of different colors into a pleasing picture or design.
The sages teach us that the world metaphorically stands on three pillars: the study of the Torah, the sacrifices (for which prayer substitutes nowadays), and acts of loving-kindness. These three pillars correspond to the three sefirot of tiferet, gevurah, and chesed, respectively. It follows that the harmonization of rapture and devotion (ratzo and shov) is effected by the study of the Torah. This is because true study of the Torah must be undertaken out of a sense of self-nullification to God, and by nullifying ourselves to God, we can, like Him, harmonize opposites.
The Torah therefore states, “The following is the law [literally, ‘the Torah’] regarding the person afflicted with tzara’at,” intimating that the cure for tzara’at, the harmonization of ratzo and shov, is the selfless study of the Torah.
The following is the law: As has been explained, a person becomes afflicted with tzara’at on account of having drawn evil energy into the world through the specific misdeeds that cause this condition. Each variety of evil energy is expressed through its own “name,” or combination of energy channels (“letters”). This is alluded to in the Hebrew word for a sufferer of tzara’at (מצורע), which can be read as “one who elicits evil name[s]” (רעיא שם צומ).
The rectification of this multiplication of evil in the world is accomplished through its inverse: drawing positive, holy energy into the world by studying the Torah profusely. Inasmuch as the Torah’s letters are all “names” of God—i.e., configurations of holy letters, these being channels of holy energy—the influx of holiness into the world effected through the study of the Torah counteracts the influx of evil that produces tzara’at, replacing the destructive, evil “names” with constructive, Divine “names.”
This reality is alluded to in the opening phrase of this parashah, “The following is the law (literally, ‘the Torah’) [to cure] the person afflicted with tzara’at.”
