ונתתי נגע צרעת בבית ארץ אחוזתכם וכו' (ויקרא יד, לד). עיין ברש"י שהוא בשורה טובה מפני האוצרות שהטמינו האמוריים. הכלל, העיקר השמחה כשאדם מעלה נצוצות לעבודת הבורא יתברך וכשאדם מעלה נצוצות אז הפנימיות שבתוך הנצוצות ההוא הוא מעלה אותו והחיצונית הוא זורק ומחמת שהוא זורק החיצונית מזה בא הנגע בבית, כי הפסולת שבתוך הניצוץ הוא מסריח. וכאן שצוה השם יתברך לא תחיה כל נשמה (דברים כ, טז) משבע עממין רק הניצוץ היה בתוך הבתים. וזהו שפירש רש"י בשורה מפני האוצרות שהטמינו שהם הנצוצות. וזהו בשורה טובה שרומז על שמחה. וזהו עיקר השמחה מעליות הנצוצות:
Leviticus 14,34. “I will give (inflict) an eruptive plague upon the house that has become your ancestral possession.” The reader is referred to Rashi who sees in this verse good tidings for the owner of such a house. This is because the plague of tzoraat which requires the owner to tear down the whole house will reveal treasures buried underneath by the previous owner, amounting to far more in value than the whole house is worth. We must remember the rule that the true joy man experiences is when he elevates the “fallen” sparks from the Shechinah bringing them to the level of serving their Creator. When he succeeds in doing that, the spirituality contained within these “sparks” elevates not only the spirituality that is part of him, but even has a sublimating, spiritually elevating effect on the parts of him that are secularly oriented, known as his חצוניות, so that he is enabled to discard that part of himself. Once he has succeeded in getting rid of this essentially physical part, his house is liable to develop a נגע, i.e. the evil smelling residue of what remains of the physicality that has been transported to spiritually higher regions. When the Torah in our verse speaks of the house’s exterior suddenly displaying signs of a plague, this is nothing other than the evil smelling residue left behind in their house after the Israelites had fulfilled G’d’s commandment (Deuteronomy 20,16) not to allow any of the Canaanite residents to survive. When Rashi speaks of this verse containing glad tidings for the Jewish people, he refers to their joyful discovery that the sparks themselves had left (for spiritually higher regions)?
ונתתי נגע צרעת בבית ארץ אחוזתכם וכו' (ויקרא יד, לד). עיין ברש"י שהוא בשורה טובה מפני האוצרות שהטמינו האמוריים. הכלל, העיקר השמחה כשאדם מעלה נצוצות לעבודת הבורא יתברך וכשאדם מעלה נצוצות אז הפנימיות שבתוך הנצוצות ההוא הוא מעלה אותו והחיצונית הוא זורק ומחמת שהוא זורק החיצונית מזה בא הנגע בבית, כי הפסולת שבתוך הניצוץ הוא מסריח. וכאן שצוה השם יתברך לא תחיה כל נשמה (דברים כ, טז) משבע עממין רק הניצוץ היה בתוך הבתים. וזהו שפירש רש"י בשורה מפני האוצרות שהטמינו שהם הנצוצות. וזהו בשורה טובה שרומז על שמחה. וזהו עיקר השמחה מעליות הנצוצות:
Leviticus 14,34. “I will give (inflict) an eruptive plague upon the house that has become your ancestral possession.” The reader is referred to Rashi who sees in this verse good tidings for the owner of such a house. This is because the plague of tzoraat which requires the owner to tear down the whole house will reveal treasures buried underneath by the previous owner, amounting to far more in value than the whole house is worth.
We must remember the rule that the true joy man experiences is when he elevates the “fallen” sparks from the Shechinah bringing them to the level of serving their Creator. When he succeeds in doing that, the spirituality contained within these “sparks” elevates not only the spirituality that is part of him, but even has a sublimating, spiritually elevating effect on the parts of him that are secularly oriented, known as his חצוניות, so that he is enabled to discard that part of himself.
Once he has succeeded in getting rid of this essentially physical part, his house is liable to develop a נגע, i.e. the evil smelling residue of what remains of the physicality that has been transported to spiritually higher regions.
When the Torah in our verse speaks of the house’s exterior suddenly displaying signs of a plague, this is nothing other than the evil smelling residue left behind in their house after the Israelites had fulfilled G’d’s commandment (Deuteronomy 20,16) not to allow any of the Canaanite residents to survive. When Rashi speaks of this verse containing glad tidings for the Jewish people, he refers to their joyful discovery that the sparks themselves had left (for spiritually higher regions)?