The Sequence of Creation

Rav Samlai said: Just as the creation of man followed that of the animals, so too are man's halachot articulated in the Torah after those of the animals. (Rashi)

 

Apparently, Rav Samlai equates creation of man to the Torah's elucidation of man's halachot. Why is there a correlation between them? Does sequence of creation necessitate sequence of instruction?

 

Let us first examine the reason(s) that man was the final creation. The Talmud (Sanhedrin 38a) lists four reasons. First, there should never be a basis to claim that HaShem had a partner in creation. Second, if man feels haughty, he can be reminded that even the small insignificant gnat pre-dated humankind in creation. Third, in order to immediately enter into the Shabbat. Fourth, in order to enter into a completed world. It seems evident that these four reasons have no applicability to the sequence of halachic instructions. The Gur Aryeh and Levush Haora also pose this question.

 

The Apter Rebbe, zt"l, (Sefer Ohev Yisrael) poses a probing question. How can we even rank man's creation as the finale, based upon a sequence of events? Was not the world created for the benefit of man thus enabling him to serve HaShem? In that case, how is possible to provide commentary to a sequence that is not reality, perhaps this cannot be considered sequential?

 

We find that the halachot of tum'a (contact with a dead person) creates impurity for seven days, whereas contact with a dead animal creates impurity until the following evening. Spiritual impurity from a dead person is more stringent than a dead animal's impurity. Commentaries find this very perplexing. A person has a neshama and tzelem Elokim, aspects of G-dliness. What is the rationale that such an exalted eminence can be more defiled and more defiling than that of an animal which possesses no such kedusha (sanctity)?

 

The answer offered is that this G-dliness itself apportions the greatest level of defilement for man. If such a consecrated neshama is carved into the man's being, and upon man's death that tzelem Elokim leaves the body, then the spiritual decline of that physical body is far greater and far more devastating than that of an animal. (See Ohr HaChaim in the beginning of Parshat Chukat)

 

Do we not see that human society at times stoops lower than that of the animal order? Our past century has shown how the human brain can contrive sophisticated techniques and schemes to deprive human rights, human dignity, and human lives. How cold, indifferent and de-sensitized do our hearts become at the sight of human suffering!? Indeed, when mankind abuses its broad capacities with impure thoughts, motives and actions, oh, woe, how vast is its defilement!

 

Note that the severe impurity, the affliction of tzara’at (spiritual leprosy), is the direct consequence of speaking lashon hara (slander), for the sanctified vessel of the mouth and speech have been violated.

 

Now we can understand what the aforementioned Rav Samlai meant by equating the creation of man to the halachot of man's spiritual purity. The realization that the universe was created for man's benefit must remind a person of his awesome responsibility to the world. If a person falters in his spirituality, he can fall even lower than those creations which were meant to serve him. Hence, "just as" man's role as the finale of creation indicates that everything in the world is prepared for man's enrichment according to his achievements, so too it is incumbent upon man to realize that in this creation lies his very essence, his "Torah". A flaw committed by man is a tum’a - a defilement of the worst order. Therefore, the laws governing man's impurity are articulated after those of the animals, in order to teach us that just as man is the culmination of creation , so too can he be the culmination of impurity.

 

In our era, although the laws of impurity are not prevalent, their lesson most certainly is. As Torah observant Jews we must always realize our potential to ascend to the highest possible spiritual levels. With HaShem's help may we be spared from the alternative, and constantly share in "simcha shel mitzva."

 

Modern Day Leprosy and a Timely Antidote

Every year, upon reviewing this Parsha, the serious learner always seeks a practical relationship between the seemingly esoteric laws governing the leper and today's practical society. How does one apply the situation of the leper to our times, for the leprosy of the Torah, let alone its application, is virtually non-existent today! Close examination, however, will uncover basic principles which are universal in their application to all eras.

 

"And he is brought" to the kohen (13,2). The Torah does not state that he comes to the kohen - on his own - but that he is taken to the kohen. According to the Ibn Ezra, this teaches us that if the person is not willing to go to the kohen, we must take him. It is our responsibility to guarantee that the problem is given the attention that it deserves.

 

The Sifra states that if the leper is suffering from his affliction, and we see his suffering, it is our duty to bring him to the kohen. Sefer Yalkut Yehuda relates this to the lesson of the Ibn Ezra that we must take him to the kohen (even) against his will. But how can we take action if we are unaware?! Therefore, we must conclude that the man's suffering is apparent to us. Far be it from society to ignore this malady. We must especially consider the fact that Torah leprosy is a spiritual affliction. Such suffering can never be ignored or even minimized.

 

Similarly, we see spiritual affliction all around us. Vast infestation of ignorance and the pestilence of assimilation, surround us constantly. When we see the hurt of our brothers' souls, something must be done. Relief must be sought.

 

However, the average Jew is usually not qualified to deal with such a problem. Special knowledge and tactical skills are required. For this reason, a specialist must be obtained. Present this case to qualified personnel. "And he shall be brought to Aharon the Kohen or to one of his sons."

 

The plague (does not defile and) is not isolated until the pronouncement of the kohen. So, too, not every person is competent to bear negative tidings. There are learned people who lack tact; skilled doctors without bedside manner. Sensitivity is paramount when a plague is pronounced. We must not allow aggravated emotion to dominate our tongues. A man who diagnoses must be in constant control of his words. Only a kohen who blesses the nation with love and joy can employ proper perspective and correct judgement to a gloomy situation. It is the kohen whose comfort and counsel can convert a doomsday scenario into a manageable life. Leave the pronouncement of doom and despair to the kohen.

 

Timing is ever so crucial in dealing with a plague. There are times when even the impending pronouncement of doom, as imminent as it may appear, must be postponed. At times, the counsel of truth can hurt to the extent of counter-productivity. Either one's ego or one's euphoria will prevent the mind from digesting the gravity of the situation. A person who is enjoying a "high" cannot be easily deprived of this aura without serious repercussions. For this reason, the Talmud (Moed Katan 7) instructs us that there are days when plagues are not examined, such as during the days of the "sheva brachot" celebration following a wedding, or during the Yom Tov festival.

 

Hence, our Torah message to the leper is in essence a clear invocation to our times. We constantly come into contact with pain and torture; the souls of our brethren are hurting as they yearn towards spiritual enhancement.