[Par-lite] For Parshat Metzora

Thu Apr 11 21:38:03 EDT 2013

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   THE TANACH STUDY CENTER  www.tanach.org

    In Memory of Rabbi Abraham Leibtag

   Shiurim in Chumash & Navi by Menachem
Leibtag

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      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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