[Par-lite] Likrat Shabbat, Parshat Metzora

Fri Apr 11 09:52:46 EDT 2008

  **************************************************
   THE TANACH STUDY CENTER  www.tanach.org
    In Memory of Rabbi Abraham Leibtag
   Shiurim in Chumash & Navi by Menachem Leibtag
 **************************************************

      Likrat Shabbat  - for PARSHAT METZORA 

Even though the Torah may allude to the fact that
"tzaraat" [leprosy] is caused by some type of 'improper'
conduct - in Sefer Vayikra - no specific reason is ever
given!  Instead, the Torah dedicates two full chapters
in Sefer Vayikra to explain how the "metzora", once
identified, must be 'banished' from the camp, and how
his return is only permitted after a week of confinement
- and only after undergoing a rigorous ritual.

Would it not have made more sense for Sefer Vayikra to
dedicate at least a few psukim to explain what
transgressions cause this 'spiritual disease'?  Does the
Torah simply suffice with a few allusions to a cause, as
found in the story of Miriam in Sefer Bamidbar
(see12:14-16) & as alluded to once again in Devarim
24:8-9.  Can't the Torah be more straightforward and
inform us explicitly that "tzaarat" is caused by certain
transgressions!

When considering the predicament faced by one who
contacts this 'leprosy', one could infer a very powerful
lesson - applicable today, i.e. even during a time
period when these Biblical laws no longer apply.

When a person contracts a strange skin disease,
especially on a part of his body that can seen by
others, it is only natural that he would refrain showing
himself in public,  Indeed, the Torah commands that the
metzora must 'sit alone outside the camp' (see Vayikra
13:46), and that he must inform others that he is
"tamey" (see 13:45) - but even if the Torah had not
commanded this confinement, the "metzora" most probably
would have confined himself - on his own volition;
maybe not outside the camp, but more likely inside his
own home. 

But what would the metzora do next?  From a
psychological perspective, this predicament is very
troubling.  What would stop this "metzora" from locking
himself in his room to brood - to remain alone in his
misery for weeks, or months, or years?  

This "metzora" needs not only a support group, but also
a framework whereby he can slowly return to the
'mainstream' of life 'within the camp of Israel' -- but
not right away.  Instead he first needs to recognize
that he has a problem; and then he requires seven days
of confinement to ponder his actions, to ASK HIMSELF -
what caused this disease (see Rashi  on13:46).  

Afterward, society must offer him a step by step
framework whereby the metzora can 'cleanse himself' - to
get off to new start, and slowly return to normal daily
life of kedusha within the camp of Israel (the goal of
Sefer Vayikra).

This may be the reason why Sefer Vayikra doesn't tell us
the precise cause of "tzaraat" - for the precise reason
for why he contracted this leprosy is between himself
and God - it is not supposed to be public knowledge.  

In other words, it is not the job of the community of
point fingers - to accuse the metzora - to tell him
precisely what he did wrong!

Instead, it becomes the responsibility of the community
(led by the kohanim) to 'mainstream the "metzora" back
into society, to give him the necessary support and
encouragement so that he can realize that his
predicament is only temporary.   

 The various rituals that the kohen must perform provide
the necessary framework that can facilitate this return.
Without these procedures, the "metzora" may have
remained destitute for the rest of his life.

Based on very insightful Ibn Ezra, I'd like to support
this approach by comparing these laws of the "metzora"
to the laws of "sitting shiva" [Jewish bereavement
laws].

In his commentary on Vayikra 13:45, Ibn Ezra notes the
textual similarity between the laws of how the metzora
must dress and care for his hair during these seven days
- to the laws of "aveilut" [mourning].  [See 13:45 and
compare with Yechezkel 24:15-17.]  

Hence, Ibn Ezra concludes that the purpose of these
seven days is for the metzora to contemplate his own
behavior, so that he can realize the purpose and meaning
of this 'spiritual punishment'. 

However, just like in the laws of mourning, these seven
days are followed by a "yom ha'shvii" and then by a "yom
ha'shmini" (see 14:9-10). Even though halacha confines
the mourner to his home for seven days, he is also
commanded to leave his home as soon as those seven days
are over, to return to society - to overcome the grief
and return to a productive life of "kedusha".  

Just as the laws of "shiva" provide a framework for the
mourner to first deal with his bereavement, and then
enable his return to society, so too the laws of
"tzaraat".   [See Ibn Ezra on 13:45.]

This may explain why Sefer Vayikra - "torat kohanim" -
never tells us what the metzora did wrong to deserve
this punishment. As far as society is concerned, that is
a private matter between God and the person who has
contracted that disease.  Rather, it is the job of
society, led by the Kohanim, to help that person - to
recognize his difficult predicament and provide him with
not only a framework, but also the necessary
encouragement to return to a productive way of life,

On the one hand, the metzora himself must utilize this
seven day 'time-out' for introspection, to contemplate
his behavior and think of ways to improve himself.  He
could even ask the kohen for some guidance, during his
frequent visits, and during the performance of the
various symbolic rituals. 

It may even be for this purpose that the Torah provides
us with several allusions for the cause of "tzaraat".
Those allusions can serve as a guide for the person who
contracted this disease - to help him ascertain why this
happened.

However, society must also remember its own obligation
not to neglect the "metzora", just as the society of Am
Yisrael must not neglect anyone who becomes destitute or
feels isolated. 

In this manner, the laws of "tzaarat" are quite
applicable even today. And if we follow their
guidelines, hopefully we will become worthy of God's
Presence in our midst - the pre-requisite (see Ramban
13:47) for the Biblical laws of "tzaarat" to truly
apply.

	Something to think about as we 'cleanse'
ourselves, and our houses, and our clothing, from
chametz this week.

				shabbat shalom,
				menachem
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