Metzora 5771

Parshah Metzora
Leviticus 14:1-15:33 II Kings 7:3-7:20

I am tempted to write only on the perfect 'mini-movie' in the Haftorah (II Kings 7:3-20) and not pour over more bodily fluids and ‘disease’ in the parsha. Perhaps, I can cut a middle path and simply try doing the Haftorah first.

II Kings 7, occurs during a siege of the Israelites under King Jehoram. Four lepers outside the city discover that the Arameans who were starving the Israelites have abandoned their camp. The text relates that G*d had set the Arameans to flight. The prophet Elisha had prophesized this miracle (An aide of the King scoffed at him. Elisha pronounced that the next day they would thrive but not the aide. The aide was trampled neatly in the rush to the Aramean food.)

The tie to Parsha Metzora (which is often mistranslated as 'leper') is clear. The interesting lesson is that it is the Lepers, who are cast outside of the city, that save it with news of the Arameans flight. Seventeen verses and we have a story of G*d's power, faith, and victory. No doubt such a story makes it harder to turn back to the text of impure bodily fluids (menstruation and wet dreams), scrubbing infected clothes, and judging whether houses are so diseased they must be pulled down.

This is probably why you read the haftorah after the parsha~!

My humility reminds me that this is the Torah and G*d forgive me if I cover some discomfort in subject with a little humor. The bodily processes are natural, I do not despise them. Distaste for the subject over the centuries has led to much psychological dysfunction. Yet, I actively reject the easy conclusion that the Torah is either merely practical or reflecting superstition.

As the Haftorah demonstrates, it is the good of the community which is at stake. Although the afflicted must live outside the camp, the Torah instructs the priests to go to them, and examine them, to thank G*d for those that are healed, to wash them, and help them cleanse their homes.

Who could do so without compassion?

I note that it is stressed that such a state may be temporary, that it is specific to the land of Israel, and that the text says “I inflict” referring to the Holy One, Blessed is he.

"When ye are come into the land of Canaan, which I give to you for a possession, and I put [inflict] the plague of leprosy in a house of the land of your possession;" (14:34)

There are also abundant references amongst the sages, a tradition in fact, to "Lashon Hora" (evil speech) attributed as the main cause of this condition.

The "Tumah" (ritual impurity) here seems to relate to the 'hygiene' of the spirit more than the actual disease. Rashi (z"l and thank G*d for his work) says "... afflictions come because of haughtiness." Surely in the reverse we see that a disease can humble us. Even sanctity can lead to self importance and pride. Pride is the root of most of man's iniquity (It can be imagined as a disease).
G*d guide us from excessive pride.

An interesting idea is the afflicted house (habayit ham'nugga) (Nega - plague or affliction). As house also means community and by extension the nation (Beit Israel.) Therefore, we are instructed to recognize that as with a disease, iniquity may affect first the individual, then a house, and then community. We are also obligated to act for the afflicted. The priests being the example as they work for purification (taharah).[tamei ("impure") or tahor ("pure")]

Then to respectfully conclude two citations:

1. According Sefer ha-Chinuch, there are 11 positive and no negative commandments in the parshah:

To carry out the prescribed rules for purifying the person affected by tzara'at (Leviticus 14:2.)
The person affected by tzara'at must shave off all his hair prior to purification. (Leviticus 14:9.)
Every impure person must immerse in a mikvah to become pure. (Leviticus 14:9.)
A person affected by tzara'at must bring an offering after going to the mikvah. (Leviticus 14:10.)
To observe the laws of impurity caused by a house's tzara'at (Leviticus 14:35.)
To observe the laws of impurity caused by a man's running issue (Leviticus 15:3.)
A man who had a running issue must bring an offering after he goes to the mikvah. (Leviticus 15:13–14.)
To observe the laws of impurity of a seminal emission (Leviticus 15:16.)
To observe the laws of menstrual impurity (Leviticus 15:19.)
To observe the laws of impurity caused by a woman's running issue (Leviticus 15:25.)
A woman who had a running issue must bring an offering after she goes to the mikvah. (Leviticus 15:28–29.)

(Sefer HaHinnuch: The Book of [Mitzvah] Education. Translated by Charles Wengrov, 2:233–75. Jerusalem: Feldheim Pub., 1984. ISBN 0-87306-296-5.)


2. A Synopsis of the parsha by Rabbi Fred Reiner:

Priestly rituals to cure tzara-at (skin affliction) when it afflicts humans are described. (14:1-32)

Rituals to rid dwelling places of tzara-at are presented. (14:33-57)

The parashah denotes male impurities resulting from a penile discharge or seminal emission. (15:1-18)

The parashah concludes with accounts of female impurities caused by a discharge of blood. (15:19-33)