While Parshas Tazria begins with the laws of childbirth, the 13th perek [chapter] transitions to the laws of tzora’as (in its various forms) that is the primary topic of both Parshas Tazria and Parshas Metzorah.
Divrei Torah for the Shabbos Table
All decisions regarding the status of tzora’as must be pronounced by the Kohen. The Rambam (Hilchos Tumas Tzora’as 9:2) writes: “Even though everyone is eligible to inspect (leprous) blemishes, the status of rendering someone tomei [impure] or tahor [pure] is dependent upon the (pronouncement of the) Kohen.” The Rambam then describes a hypothetical case in which a Kohen was ignorant of the technical laws of tzora’as. A talmid chocham who is proficient in the laws of purity and impurity serves as the Kohen’s consultant. The “consultant” inspects the blemish and then directs the Kohen to pronounce it as tomei (or tahor).
Rav Ruderman, zt”l, once explained this idea as follows. A person contracts tzora’as for speaking lashon horah. A person engages in lashon horah because he does not think his words have any effect at all. We therefore set up a ritual designed to impress him with the power of mere words. We may encounter a Kohen who does not understand the laws of tzora’as. He really does not know what he is talking about; but the mere fact that he pronounces the words “tahor” or “tomei” will have a profound impact on the life of this gossiper and slanderer.
Regarding the source of the absolute power given to the Kohen in determining the status of a potential metzorah, the Rambam cites the pasuk: “Upon their utterance shall hinge every quarrel and every blemish.” (Devorim 21:5). The Rambam further states (based on a Toras Kohanim) that even if the Kohen is under bar mitzvah (a kotan) or is mentally incompetent (a shoteh), the talmid chochom consultant can tell such a Kohen what to say and his pronouncement will have binding halachic effect.
The Kesef Mishneh commenting on this Rambam says that when the Toras Kohanim uses the word shoteh in this context it is not referring to the classic shoteh [mentally incompetent] individual which we find in all other areas of halachah. The Kesef Mishneh argues that here we must be speaking of an individual who is competent; it is just that relative to the talmid chochom’s level of expertise in the laws of tzora’as, he is by comparison “like a shoteh”.
Rav Zalman Sorotzkin notes that according to this Kesef Mishneh, the proper terminology that should have been used by the Toras Kohanim and by the Rambam should be “am ha’aretz” [ignoramus]. Shoteh typically means an idiot or an imbecile. However, Rav Sorotzkin explains, there is a special reason that this ignoramus Kohen is called a shoteh.
Normally, if a person who is not a talmid chocham (the classic “am ha’aretz”) is asked why he is not a talmid chocham, he will respond that he never had the opportunity to learn. He will argue that he needed to make a living and the time constraints and pressures of earning a livelihood precluded his chance to devote himself to Torah study. However, this Kohen who remained unlettered will not have such an excuse. In the classic Jewish society, a Kohen’s livelihood was taken care of by the community. He lived off of the priestly gifts. A Kohen’s financial needs were taken care of. So why would there be such a phenomenon as an ignorant Kohen? What is his excuse? After all, there were only 2 weeks out of a year when a Kohen was called to service in the Beis HaMikdosh!
“What did you do the other 50 weeks of the year, Mr. Kohen? What do you mean you never learned the laws of Tumah and Tahara? It must be because you had the opportunity to learn and did not take advantage of that opportunity!” Such a person is a fool! For this reason, he is not referred to as a Kohen, Am Ha’Aretz. He is instead referred to as a Kohen Shoteh!
This week starts bein hazmanim. Bein hazmanim is a very difficult time to learn, for both bochurim and yungerleit. Making Pesach is also no easy job. During zeman people have a fixed schedule and it’s much easier to be able to learn. During Bein hazmanim, however, people have no schedule and it makes things much more difficult. However, as difficult as it is, and as busy as people are, there is always at least some amount of time when one is able to learn.
The Chasam Sofer has a Teshuvah (Orach Chaim 136) which he ends off: “I am currently not in the room a normally learn in, as I have been driven out by the righteous women preparing for Pesach. Therefore, I can’t write in as much length as I would like to”. The Chasam Sofer wasn’t known to be someone who would waste ink, if the Chasam Sofer wrote something, it was because it contained an important lesson. What is the Chasam Sofer trying to teach is with the above? The answer is obvious, he is coming to teach us, that even when it’s difficult to learn, and it’s Pesach bein hazmanim and everything is all over the place and we are preparing for Pesach, we still need to find time to learn. Not only should we be learning, we need to be learning to the extent that we can write Teshuvos.
Therefore, although bein hazmanim is a difficult time to learn, we have to do our best to find time. Bochurim who have nothing on their heads certainly have to make time to learn, and even yungerleit who may be slightly busier also must make time. If one has time to learn and he doesn’t, we see from the Toras Kohanim that not only is such a person an am ha’aretz, he is a shoteh too. He wants to be called a shoteh?!!
