Leviticus 14:1 – 15:33
(3 – 4 Minute Read)
Metzora continues the discussion by the Most High regarding the laws and rules relating to a person afflicted with tzaraat, or “Biblical leprosy.” The process of purification and the affiliated offerings are described, as well as the methodology of determining if a garment or residence is infected with tzaarat. Following that, other types of impurity are discussed, including male discharges and female menstrual cycles.
Tzaraat, or “Biblical leprosy,” is an affliction that is entirely different from the modern disease referred to as leprosy, or Hansen’s disease. The misconception comes from the translation of the Hebrew Torah and Tanakh into Greek versions, including the Septuagint. The Greek term aphe lepras is used for tzaraat, but this non-Jewish expression can also be used to describe other skin maladies and doesn’t reflect the specific nature of the Biblical tzaraat. As a result, there is a common misconception that the tzaraat or “Biblical leprosy” of Vayikra, or Leviticus, is a medical disease derived from physical contagions. In reality, however, it is a unique ailment of spiritual origin. Tzaraat is so unique, in fact, that it does not generally affect non-Jewish persons. It also does not exist outside of the system and eras of the Mishkan (Tabernacle) and Beit HaMikdash (Temple).
Our chachamim, rabbinical sages of blessed memory, have discussed at length the spiritual origins of tzaraat. Serious sin, namely lishon hara (slanderous speech), greed, and excessive pride can all cause an outbreak of tzaraat. Tzaraat can affect a person’s body, his or her possessions (especially clothing), and his or her house or place of dwelling. Our rabbis have indicated that tzaraat striking at these areas relates to the sin at hand. Bad speech affects us and others in a negative way to the very core of our being. Clothing and other possessions can be related to greed. And the extravagance of our dwelling places (and the humiliation of emptying out the house in the purification process) is affiliated with pride.
The Tanakh gives several examples of tzaraat. Miryam, the sister of Moshe Rabbeinu, Moses our Teacher, contracted tzaraat as a consequence of her lishon hara, or vicious slander, of Moshe and his wife (B’Midbar / Numbers 12). Gehazi was afflicted with tzaraat due to his deceptive greed (Melekhim Bet / II Kings 5). And tzaraat contaminated Uzziyahu HaMelekh, King Uzziah, until the day of his death because he succumbed to foolish pride and attempted to offer incense in the Beit HaMikdash (Temple) in violation of the Torah and the rules for the kohenim, Levitical priests (Devarei HaYamim Bet / II Chronicles 26).
These are just a few of the examples of tzaraat mentioned in the Tanakh. But they showcase that both men and women can be affected by the spiritually-induced ailment of tzaraat due to the sins of lishon hara (vicious slander), greed, and pride. Our chachamim, rabbinical sages of blessed memory, have likewise echoed these teachings throughout the ages.
“Shimon, Rabban Gamliel’s son, used to say: all my days I grew up among the sages, and I have found nothing better for a person than silence… whoever indulges in too many words brings about sin… Rabbi Elazar Ha-kappar said: envy, lust and [the desire for] honor put a man out of the world.”
Pirkei Avot 1:17, 4:21
While tzaraat is a terrible ailment on the one hand, some rabbis have pointed out that it is, in fact, almost a form of nevuah, or prophecy from the Most High. The purpose of tzaraat is to provide a very serious warning and “wake up call” to the Jewish person engaged in severe sin that he or she must do teshuvah and repent. As the kohen, or Levitical priest, examines the person afflicted with tzaraat who is in quarantine, he determines if the tzaraat is spreading further, or if it is healing and diminishing. This process directly relates to the spiritual condition of the person afflicted. If he or she is repentant, then the tzaraat will diminish. If he or she insists on remaining in rebellious sin, then the tzaraat will remain (or spread). The individual afflicted with tzaraat is then required to remain outside of the society centers of Jewish life until he or she repents and the tzaraat diminishes.
In that context, tzaraat is a method for the Almighty to communicate with sinful Jewish persons about their spiritual state in a very direct manner. In a way, the ailment of tzaraat and the process of quarantine and purification parallels the warnings of the nevi’im, or prophets, of the Tanakh, like Yermiyahu, Jeremiah, Yechezkel, Ezekiel, etc.
May the Holy One, Blessed Be He, enable us to keep such serious sins as lishon hara, greed, and pride out of our lives. And may we thus ever interact with our families and communities in a seamless and healthy way.
