{"id":15684,"date":"2024-04-18T19:21:05","date_gmt":"2024-04-18T18:21:05","guid":{"rendered":"https:\/\/sukkatshalom-bneinoach.com\/?p=15684"},"modified":"2025-08-17T14:40:40","modified_gmt":"2025-08-17T13:40:40","slug":"parshat-metzorah-the-difference-between-the-nazir-and-the-metzorah","status":"publish","type":"post","link":"https:\/\/sukkatshalom-bneinoach.com\/es\/parshat-metzorah-the-difference-between-the-nazir-and-the-metzorah\/","title":{"rendered":"PARASHAT METZORAH: LA DIFERENCIA ENTRE EL NAZIR Y EL METZORAH"},"content":{"rendered":"

Metzora (Lev\u00edtico 14-15<\/a> )<\/strong><\/p>\n\n\n\n

\n

Lev\u00edtico, 14:2<\/a>: <\/strong>\u201cEsta es la ley de la Metzorah<\/em> el d\u00eda de su purificaci\u00f3n, y ser\u00e1 llevado (v'huvah) al Kohen.\u201d
<\/a>Bamidbar, 6:13<\/a>: <\/strong>\u201cEsta es la ley de la Nazir<\/em> El d\u00eda en que complete su abstinencia, deber\u00e1 presentarse (yavi oso) a la entrada de la Tienda del Encuentro.<\/p>\n<\/blockquote>\n\n\n\n

Al comienzo de la porci\u00f3n de la Tor\u00e1 de Metzorah, la Tor\u00e1 describe el proceso de purificaci\u00f3n para la Metzorah<\/em>, una persona que ha sido afectada por una enfermedad espiritual conocida como tzaraat<\/em>. El vers\u00edculo utiliza un lenguaje dif\u00edcil para explicar el comienzo del proceso: afirma que el Metzorah<\/em> es trajo<\/strong> al Kohen. Sabemos que el Metzorah<\/em> No es llevado ante el Kohen, sino que viene por su propio pie. \u00bfPor qu\u00e9, entonces, la Tor\u00e1 usa el tiempo pasivo?<\/p>\n\n\n\n

Esta cuesti\u00f3n se agrava por una introducci\u00f3n casi id\u00e9ntica al proceso de purificaci\u00f3n del nazir, una persona que se abstiene del vino, de cortarse el cabello y de entrar en contacto con los muertos. Sin embargo, all\u00ed, la Tor\u00e1 describe el proceso de la manera que hubi\u00e9ramos esperado: \u201cse traer\u00e1 a s\u00ed mismo\u2026\u201d \u00bfCu\u00e1l es la diferencia entre el Metzorah<\/em> y nazir<\/em>?1<\/sup><\/p>\n\n\n\n

Parece que las situaciones de la Metzorah<\/em> y nazir<\/em> son dr\u00e1sticamente diferentes y esta es la clave de la diferencia en el uso de las palabras. \u00bfPor qu\u00e9 una persona se convierte en una Metzorah<\/em>Una de las razones es que habl\u00f3 lashon hara<\/em>, Una de las causas es su lenguaje despectivo y, en segundo lugar, su taca\u00f1er\u00eda. El denominador com\u00fan de ambos defectos es la incapacidad de controlar sus impulsos naturales.<\/p>\n\n\n\n

En cuanto al habla, obtiene placer al hablar mal de los dem\u00e1s, aunque sabe que est\u00e1 mal. En cuanto al dinero, est\u00e1 tan apegado a \u00e9l que no est\u00e1 dispuesto a desprenderse de \u00e9l, incluso cuando sabe que deber\u00eda. En ambos casos, el Metzorah<\/em> Est\u00e1 sujeto a fuentes externas, ya sea su boca o el dinero. En consecuencia, no tiene control sobre s\u00ed mismo. Para tal persona, la Tor\u00e1 enfatiza que ser\u00e1 llevado ante el Kohen, en lugar de que vendr\u00e1 por su propia voluntad. Esto significa que, como resultado de su falta de autocontrol, comete acciones que lo hacen convertirse en un Metzorah<\/em> En contra de su propio criterio, y no tiene la libertad suficiente para ir por s\u00ed mismo, sino que lo traen all\u00ed.<\/p>\n\n\n\n

En nazir<\/em> es una categor\u00eda de persona totalmente diferente. Se da cuenta de los riesgos de convertirse en esclavo de sus instintos, en este caso, las tentaciones del vino y la inmoralidad. Antes de que eso suceda, toma la iniciativa y se separa del vino, y se abstiene de embellecer su apariencia, para evitar el pecado y mantener su libertad personal. En esencia, est\u00e1 diciendo: "Voy a estar a cargo de m\u00ed mismo". La Tor\u00e1 relata que tal persona viene por su propia voluntad a comenzar su per\u00edodo de ser un nazir<\/em> porque \u00e9l tiene el control de s\u00ed mismo.<\/p>\n\n\n\n

De esto aprendemos que una persona puede desear actuar de cierta manera, pero si se deja llevar por sus impulsos, inevitablemente actuar\u00e1 conforme a ellos. Esta idea se demuestra en un incidente fascinante que involucra al Rambam, citado por el Alter de Kelm, el rabino Simcha Zissel Brodie.2<\/sup><\/p>\n\n\n\n

El Rambam discrep\u00f3 con los eruditos no jud\u00edos. Estos cre\u00edan que se pod\u00eda entrenar a un animal para que actuara con la misma sofisticaci\u00f3n que los seres humanos; que su instinto natural pod\u00eda ser domesticado y que se les pod\u00eda ense\u00f1ar a comportarse como personas. El Rambam no estaba de acuerdo, argumentando que era imposible cambiar la naturaleza de un animal.<\/p>\n\n\n\n

Los eruditos intentaron demostrar su punto entrenando a un gato para que sirviera de camarero, probando as\u00ed que se puede cambiar la naturaleza de un animal. Tras varias semanas de entrenamiento, reunieron con orgullo a un numeroso grupo de personas, incluido el propio Rambam, para presenciar el maravilloso espect\u00e1culo. En efecto, el gato estuvo a la altura de las expectativas: comenz\u00f3 poniendo la mesa y, cuando cada persona entraba, se acercaba a ella y le hac\u00eda una reverencia, trat\u00e1ndola con gran respeto. Luego, el gato fue a buscar una bandeja con una botella de vino para servir a sus invitados.<\/p>\n\n\n\n

De repente, el Rambam sac\u00f3 una cajita y abri\u00f3 la tapa; de ella salt\u00f3 un rat\u00f3n. En cuanto el gato vio al rat\u00f3n, dej\u00f3 caer la bandeja al suelo y todo el vino se derram\u00f3 por todas partes, \u00a1mientras el gato hab\u00eda renunciado a sus deberes de camarero para atrapar al rat\u00f3n! Al ver esto, todos admitieron que el Rambam ten\u00eda raz\u00f3n y que era imposible ense\u00f1arle a un gato a cambiar su naturaleza de forma permanente. Lo \u00fanico que pod\u00edan hacer era ense\u00f1arle a comportarse de manera civilizada mientras no hubiera un rat\u00f3n cerca, pero en cuanto lo ve\u00eda, todos sus instintos naturales volv\u00edan a aflorar.<\/p>\n\n\n\n

En Metzorah<\/em> est\u00e1 en una situaci\u00f3n similar a la del gato: puede que quiera actuar de cierta manera, pero no ha desarrollado el autocontrol necesario para poder soportar los desaf\u00edos a los que se enfrenta. El Nazir reconoce que corre el peligro de caer en la misma trampa que el gato. Metzorah<\/em> pero toma la iniciativa antes de caer.<\/p>\n\n\n\n

Hoy en d\u00eda, la metodolog\u00eda del Nazir no siempre es apropiada para muchas personas ni en muchas situaciones. Sin embargo, la idea de que uno debe intentar frenar sus deseos antes de que lo dominen sigue siendo muy relevante. Solo mediante el estudio de la Tor\u00e1 y el desarrollo del car\u00e1cter se puede alcanzar la verdadera libertad.<\/p>\n\n\n\n

    \n
  1. <\/li>\n<\/ol>\n\n\n\n

    Por el rabino Yehonasan Gefen<\/strong><\/p>\n\n\n\n

    Notas

    <\/p>\n\n\n\n

      \n
    1. La respuesta dada se basa en Rav Yerucham Levovitz, citado por el rabino Yissachar Frand.<\/li>\n\n\n\n
    2. Citado en Darchei Mussar, Parshas Chayei Sarah, p.54.<\/li>\n<\/ol>\n\n\n\n

      PORCI\u00d3N SEMANAL DE LA TOR\u00c1<\/strong>,<\/p>\n\n\n\n

      La luz que gu\u00eda<\/a><\/p>\n\n\n\n

      por Rabino Yehonasan Gefen<\/a><\/p>\n\n\n\n

      \n
      Leer m\u00e1s de este art\u00edculo de Aish.com<\/a><\/div>\n<\/div>\n\n\n\n


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      Copyright, todos los derechos reservados. Si le ha gustado este art\u00edculo, le animamos a seguir difundi\u00e9ndolo.<\/p>\n\n\n\n

      Nuestros blogs pueden contener textos\/citas\/referencias\/enlaces que incluyan material protegido por derechos de autor de Mechon-Mamre.org<\/a>, Aish.com<\/a>, Sefaria.org<\/a>, Jabad.org<\/a>y\/o AskNoah.org<\/a>que utilizamos de acuerdo con sus pol\u00edticas.<\/p>\n\n\n\n

      <\/p>\n\n\n\n

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      <\/p>","protected":false},"excerpt":{"rendered":"

      Metzora (Leviticus 14-15 ) Vayikra, 14:2: \u201cThis is the law of the metzorah on the day of his purification, and he shall be brought (v\u2019huvah) to the Kohen.\u201dBamidbar, 6:13: \u201cThis is the law of the Nazir on the day his abstinence is completed, he shall bring himself (yavi oso) to the entrance of the Tent of Meeting. In the beginning of the Torah […]<\/p>\n","protected":false},"author":7,"featured_media":15685,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[32],"tags":[],"class_list":["post-15684","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-parshot-of-the-rabbis"],"acf":[],"yoast_head":"\nPARSHAT METZORAH: THE DIFFERENCE BETWEEN THE NAZIR AND THE METZORAH - Sukkat Shalom B'nei Noach<\/title>\n<meta name=\"description\" content=\"It is impossible to teach a cat to permanently change its nature. 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