Holy Mold

Metzorah

Leviticus 14:1-15:33

Précis: The parasha discusses laws for the purification of “lepers” with sacrifice and water. It also discusses growths on walls of a house which cause ritual impurity. The parasha concludes with secretions from the body which are another source of ritual impurity.

Lev.14:34-35 “When you enter the land of Canaan which I gave you as a possession, and I inflict an eruptive plague upon a house in the land you possess, the owner of the house shall come out and tell the priest, saying ‘There is something like a plague which has appeared on my house.’”

             In last week’s parasha, we read about an affliction of the body (usually and erroneously called “leprosy”). This week, we learn about a mysterious plague of tza’raat, which is found on the walls of homes. (Perhaps this is some kind of mold, of the kind which ruined homes following the Superstorm Sandy.) The Talmud teaches us that this plague never in fact took place, but that this verse is here for “our edification” (BT Sanhedrin 71a). So what are we to learn from this verse?

            The S’fat Emet [Yehudah Aryeh Leib Alter (1847–1905), also known by the title of his main work, S’fat Emet] was a leading Hasidic Rabbi and teacher in Russia during the 19th century. He commented as follows on this verse: “The real meaning of these afflictions of houses is in fact quite wondrous, a demonstration that Israel’s holiness is so great that they can also draw sanctity and purity into their dwelling-places....This is the real ‘hidden treasure’--that in the most corporeal of objects there are hidden sparks of the greatest holiness” (S’fat Emet 3:139F).

            This implies that everything in one’s life is capable of being sanctified or defiled. When the home owner goes through the process (with the Priest) of restoring the “purity” of his house, the homeowner is at the same time taking note of God’s presence in the bricks of his home. Holiness, the theme of Leviticus, is not limited to the Mishkan, but can also be found in the most humble of places, even a moldy house. 

            Jewish thought does not confine holiness to the synagogue, the clergy, the scholar, or the individual who observes mitzvot. Rather, holiness is to be found in (and made a part of) every element of our lives. This means we are obligated to seek holiness not only in our prayers and rituals, but in our business dealings and relations with others. Nothing in our lives is immune from a “plague” and everything has a holiness we can perceive, if we look for it.

Reaching Out: Even When No One Calls

Tazria

Leviticus 12:1-13:59

Précis: Tazria begins with laws concerning the need for ritual purification of women following the birth of children, and the laws of what is usually referred to as “leprosy” of the skin and on garments (although this translation is most certainly erroneous; it refers to an affliction which renders the person, garment, or home ritually impure).

Lev.13:45 “As for the person with a scaly affliction, his clothes shall be rent, his hair shall be left bare, and he shall cover his upper lip; and he shall call out ‘Impure! Impure!” He shall be unclean as long as the disease is upon him. Being unclean, he shall dwell apart; his dwelling shall be outside the camp.”

            The text tells us that it is responsibility of the leper to call out a warning to others, probably out a sense that he (or she) should avoid “contaminating” other members of the community, meaning spreading one’s ritual impurity to others by touch. What if the rash is hidden beneath clothes? Would not a requirement to warn others of a condition that they didn’t know violate the individual’s privacy? What the verse tells us is that the individual’s privacy cannot be used as an excuse for ritually “contaminating” the community.

            This intersection of privacy and alerting others of one’s medical (or emotional) condition is still with us today. "Leprosy" is no longer a common illness, and we don’t view it as a source of ritual impurity. On the other hand, there is no doubt that many remain uncomfortable in the face of illness or disability.

            While our tradition places great emphasis on the wisdom and learning of our elders (and elderly), 21st century society places greater emphasis on vitality, energy, and youthful good looks. We have the tendency to avoid those we see suffering or disabled; instead of reaching out, we all too often look away. Many of those who suffer from some debilitating illness or condition hide their problems out of a fear of stigma, pity, or worse.

            When a diagnosis of cancer, AIDS, or any other life-threatening illness is received, the sufferer is often reluctant to share knowledge of the condition with others. While understandable, this action deprives the community of the opportunity to reach out and help. As communal professionals, we at times become aware of individual suffering, and may want to alert others to their condition so that they can step up and help. On the other hand, the individual may request a pledge of silence. It’s a difficult balance to achieve, but one which deserves care and understanding by all.