Parshas Matzorah: Tzara’as: A Blessing in Disguise:

“G-d spoke to Moses and Aaron, saying: When you arrive in the land of Canaan that I give you as a possession, and I will place a tzara’as affliction upon a house in the land of your possession.” (Leviticus 14:33-34)

“AND I WILL PLACE A TZARA’AS AFFLICTION: This is a good tiding to them that afflictions are to come upon them, because the Amorites hid treasures of gold in the walls of their houses all forty years that Israel were in the desert, and as a result of the affliction, he breaks down the [walls in the] house and finds the treasures.” (Rashi Ibid based on Midrash)

The Midrash is informing us that Tzara’as on a home is actually a blessing in disguise. Accordingly, if G-d is being so benevolent, why can’t the treasures be given straightforward without having to subject the person to the suffering of tzara’as on the home?

Rabbi Yechiel Michel Epstein (1829-1908, often called "the Aruch ha-Shulchan" after the title of his scholarly voluminous work) explains that G-d intentionally manufactured this scheme for the Jewish people. This idea is based on the words of the Psalmist, who writes, “It is good for me that I have been afflicted, in order that I might learn Thy statutes. The law of Thy mouth is better unto me than thousands of gold and silver.” (Psalms 119:71-72) King David was writing from the depths of affliction and poverty at that time. What is the greatness for an impoverished person to say that Torah is worth more than all of the world’s treasures. The person has nothing to compare it to, so he obviously surmises that Torah is better?

There exist two types of spiritual tests in this world: the test of poverty and the test of wealth. Which test is more difficult? The test of wealth is much more difficult. That is because when life is going your way, it is very easy to forget the source of that blessing. When tragedy occurs, everybody suddenly remembers that there is a G-d in the world, and the question becomes where that G-d is. However, during the good times, seldom is the person who pauses to reflect on the source of the blessing.

The Mishna in Avos tells us that somebody who fulfills the Torah in a state of poverty, is better equipped to also fulfill the Torah when the wheel of fortune turns and delivers wealth. That is because one level of the spiritual test was already surmounted, so the new test of wealth will not nearly be as hard to pass. However, somebody who has yet to pass the test of poverty will have a much harder time tackling the test of abundance. King David was stating that he much prefers the test of studying Torah whilst impoverished than the test of fulfilling Torah in the wake of abundance. Although King David had lost everything, he saw the silver lining in the clouds. He appreciated his ability to study Torah unhindered.

Based on this understanding, we can now appreciate G-d’s intention of giving the treasures in the throes of the tzara’as crisis. Had G-d given the Jewish people treasures outright, quite possibly, they would have forgotten about the kind-heartedness of G-d. Therefore, the good was preceded by a mirage of suffering, in order to help the Jewish people withstand the test of wealth. The Jews first had to connect to G-d during their suffering of tzara’as, and the hope was for that connection to prevail during the times of plenty as well.

The age of Jewish assimilation began in earnest in synchronous with newfound economic opportunity. As long as the Jews were in the ghetto, confined to minimal Jewish trades, the rate of attrition was much less. However, once enlightenment arrived on the horizon, many Jews found the salvation they had been seeking for centuries, albeit they forgot who brought about their salvation.

The Baal HaTanya, Rabbi Shneur Zalman of Liadi (1745-1812), truly believed in this dictum. He surprisingly actively sided with the oppressive Czar Alexander the 1st of Russia in his war against Napoleon, although many leading rabbis either supported Napoleon, or were silent. While fleeing from Napoleon he wrote a letter explaining his opposition to Napoleon to a friend, Rabbi Moshe Meizeles: “Should Napoleon be victorious, wealth among the Jews will be abundant. . .but the hearts of Israel will be separated and distant from their father in heaven. But if our master Alexander will triumph, though poverty will be abundant. . . the heart of Israel will be bound and joined with their father in heaven. . . And for God's sake: Burn this letter!

In less than two weeks, when we will be sitting at our Pesach Seder, we must ask ourselves: What is the secret of Jewish survival and prosperity. Quite possibly, it was the suffering throughout the ages that helped us remember G-d. It is akin to the caring slap of a mother to her child who runs into oncoming traffic. Suffering is never pleasant, but if we take the lessons home, we can see the blessing in disguise.

May we all merit to only experience the unconcealed blessings in life!