Post by alon on Apr 5, 2019 14:46:26 GMT -8
This week’s readings: Par’shah 27
Date of reading: April 6, 2019/1 Nisan, 5779
Name of Par’shah: Tazria (She conceives)
Par’shah: Vayikra 12:1-13:59
Haftarah: M’lakhim Bet 4:42-5:19
Brit Chadashah: Mattityahu 8:1-4, 11:2-6; Mark 1:40-45; Luke 2:22-24; 5:12-16; 7:18-23
D’rash: This reading includes instructions given to the cohen in diagnosing tzara’at and determining whether the individual seeking help was infected or not. Tzara’at is a disease of the skin and tissue but has not been determined of its specific nature in the time when Yisra’el left Mitzrayim. Nevertheless, it was serious enough that one who was infected with tzara’at sores was isolated and had to live outside the camp. Sometimes tzara’at was a punishment from Adonai for serious offenses committed as in the case of Miriam, Moshe and Aharon’s sister (B’midbar 12:1-16), Geichazi, Elisha’s assistant (M’lakhim Bet 5:19b-27) and Uziyahu, king of Y’hudah (Divrei-Hayamim Bet 26:16-21). Others may have been infected because the laws concerning its isolation of individuals or burning of clothing infected with it were not diligently observed. Healings did occur and there is an interesting case involving an individual who was a member of a different people.
M’lakim Bet chapter 5 records the account of Na’aman, a commander for the army of Aram, who was highly respected and esteemed and was granted victory by Adonai for his country but was infected with tzara’at. Through a little Jewish slave girl serving his wife, he was informed that he could be healed by the prophet, who at that time was Elisha, and promptly set out to meet with him. Despite a rough start Na’aman obeyed Elisha’s instructions to bathe in the Yarden River seven times and was completely healed. Before we discuss his response towards Adonai for his healing, we need to be aware that at that time (M’lakhim Bet 3:1-27), Y’horam, son of Achav (Ahab), was king of Yisra’el who did not follow the ways of Adonai, and consequently, neither did most of Israel. Yet the L-rd granted to them victory over Mo’av, and this mainly because of the righteous king of Y’hudah, Y’hoshafat. Yet with this victory, there was no repentance. However, we see the gentile Na’aman returning to Elisha and making the good confession that there is no god but Adonai and strongly urged the prophet to accept his generous offering of appreciation, but which Elisha steadfastly refused. Na’aman then requested to take back with him some soil of Yisra’el, as much as two mules could carry so that he could present burnt offerings to Adonai. He also makes a plea to Elisha that when he is obligated to bow to an idol with his king, he would receive forgiveness. No doubt Elisha understood the difficult position he was in and was granted his request. So we see that Na’aman’s personal sign of healing resulted in a conversion that expressed itself with the appropriate fruits of repentance.
Moving to the Brit Chadashah in Luke 4:16-30 Yeshua is in His hometown synagogue and is reading the well-known Scripture in Yesha’yahu 61:1-2 and claims He is the Mashiach who fulfills it. Though they are in wonder at first it quickly devolves to fury to the point where they attempt to throw Him off the nearby cliff. Just shortly before that Yeshua had responded to their questioning with two examples of gentiles receiving G-d’s grace in the days of Eliyahu and Elisha, one being Na’aman and his tzara’at healed even when many native Israelites suffered from it. The townspeople of Natzeret had demanded that He perform the same miracles for them as He did in K’far-nachum, but Yeshua’s point to them was that any signs performed in their view would not change their perception of Him.
Yeshua’s statement, in fact, illustrates and confirms a universal point that it had always been the will of G-d to include individuals from all nations in His plan of salvation if they had a heart to serve Him and obey His mitzvot. We can read about this when Adonai promises Avraham that through him all nations will be blessed (B’reshheet 12:3); when Yisra’el left Mitzrayim a mixed multitude came with them (Sh’mot 12:37-38); Rachav from Yericho and Rut from Mo’av were gentiles who joined the Chosen People and became part of the lineage of the Mashiach (Y’hoshua 2:1-21, Rut 1:16-18, Mattityahu 1:5). Rabbi Sha’ul teaches in Romans 2:26-27 that a gentile who has little knowledge of
but obeys what he knows would be counted more righteous than the native-born who knows much but doesn’t keep it. In Acts 15:1-35 the emissaries and elders met together to discuss how to instruct new gentile believers coming to the faith because a certain faction believed that it was necessary for them to undergo b’rit-milah immediately, whereas this was not the viewpoint of the other leaders. The issue was not to invalidate this commandment but to start off those new to the faith slowly and not overwhelm them with harder or too many mitzvot at once, and possibly the fences and additions connected with them. This was the yoke, or burden, that neither Jew nor gentile could bear. Yeshua had previously addressed this issue also:Mattityahu 11:28-30---"Come to Me, all of you who are struggling and burdened, and I will give you rest. Take My yoke upon you and learn from Me, because I am gentle and humble in heart, and you will find rest for your souls. For My yoke is easy, and My burden is light.”
Fortunately, the decision of the council was to start these believers’ walk in G-d with four mitzvot. These are still relevant in our time since more meat is becoming certified hallel (dedicated to islam’s god) and there are recipes for such dishes as blood sausage, blood pudding and blood soups. Like the believers in the first century a little more would be added as we grow in our faith such as tzittzits, the L-rd’s prayer/Amidah, celebrating the Feasts, etc.. Going back to Na’aman, that little Jewish slave girl would have been a great source of instruction of
for his household. Keep in mind that learning and obeying
must be paired with a personal relationship with HaShem. Being led and enlightened by the Ruach HaKodesh will never be more than we can bear and will make our walk of obedience a joy and a blessing, rather than a lifeless list of do’s and dont’s (1 Yochanan 5:3).References: Rabbi S.C., Dan C., Various commentaries, Scriptures taken from the Complete Jewish Bible, copyright 1998 by David H. Stern
MRD
