גֹּאֵ֣ל הַדָּ֔ם

David Katz: Parashas Metzora is a path that ultimately contains the light of redemption. Expressed in simple and easy terms, in Metzora we learn about skin stuff, but this is not another case of another Naaman and his Tzaaras, for underneath the Metzora is the God of Naaman, and He is telling us the rest of Naaman’s story. The story takes us outside the camp, the place that Naaman [and Jethro] ventured off into away from a Jewish comfort zone, a place of Gerim, [Torah] Intellect, and most ironically, the Messiah himself. Oblivious, we shall forever continue reading about the leper in Metzora, evading one of the Torah’s clearest paths to the doors of redemption. 

Even more importantly, we can shed serious light on the abstract concept that authorities reference as the beginning of the redemption, such that it is termed the redemption of the Ger. How wonderful of an analogy to have this in Parashas Metzora – for every healing is a mini redemption for that soul to come back into the camp. One need not look far to see the micro/ macro elements working here, and on a mystical level the mind can fathom the obvious connections [and all the more so from Torah source implications of the like] through Torah of Emunah how we move in and out of holy camps in what is called life, based on the same principles as this article, in Torah intellect, Gerim, and Messiah.

Due to the reality that Gerim are close to those far from God, many challenges can rise for the Jew-Ger connection, for an unlimited amount of accusers can enter into the confines of this holy arena; the arena is simply a platform to make Gerim, and fill the World with God’s Light. By definition, this job will go through thorns and maladies by direct association on both sides. The Maharal however, in being consistent with Rashi and ways of exegesis offers a fantastic view, that in his way, the Ger and sapachas on Israel is a merit, and one linked with Torah intellect and Messiah. The brilliance of the Maharal will show symmetry between Gerim, Intellect, Messiah, and Tzaaras as a path to redemption.

The Talmud then enters the equation and says two foundational principles: Messiah is with the lepers, and even is considered a leper himself.

When this all weighed together, you have a Messiah son of David [to which David calls himself a Ger numerous times] who is outside the [popular] camp of Israel, is depicted as a leper, has intellect as the catalyst of his exiled nature, and associates with people like himself.

We learn that the Messiah makes his company with – Gerim, for they are both perfectly parallel; this leaves two entities outside the camp of Israel – Gerim and Messiah, and thus they are destined to unite, not surprisingly causing a beginning to redemption.

The Gerim are seen as outsiders for their sublime intellect for Torah is virtually unacknowledged, and are thus seen as outside and sapachas by nature – on many levels of interpretation. Ironically, it is outside the camp where the Gerim and Messiah are destined to meet and unite under the pretext as societal rejections, a rendezvous of spiritual reality and intimate Torah intellect, preparing the Lights of redemption; of the Ger, of the World, and for all of Israel.

It is the Ger who personifies out of the camp consciousness, and surprisingly through the eyes of the Ger, we can behold the Messiah, and his lonely playground.

Class is Motzie Shabbos 11 P.M. Tzfat Time