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Metzorah

Lev. 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 a discussion of bodily secretions which are another source of ritual impurity

Lev. 14:2 “This shall be the law of the metzorah in the day of his cleansing: he shall be brought to the priest.”

In the cited verse, we deal with a skin disease (metzorah) which has been traditionally translated as “leprosy.” It is almost certain that the translation bears little relation to the disease we call “leprosy” (now referred to as Hansen Disease, a contagious bacterial infection which is highly treatable by modern medicine).

Because the Sages understood this condition as one causing ritual impurity (thus preventing the individual from participation in communal rituals), they did not view the priestly involvement as a medical intervention. They saw the need to find a deeper meaning in these lengthy discussions of skin ailments.

One of the most well-known rabbinic midrashim connects metzorah with improper speech. The Hebrew word metzorah is a homonym to “motzi shem ra” (literally, to give someone a bad name, or to gossip). Rashi notes that Moses suffered from leprosy after he complained to God about the People, and that Miriam was afflicted with the disorder because of gossiping about the Moses’ wife. The homonym connection explains why birds are sacrificed in the restoration ritual: birds constantly chirp and twitter, just as one who engages in gossip and slander. The power of such speech is impossible to ignore, and in 2019 the idea of a bird’s “twitter” takes on an even more clever connotation than that proposed by the Sages centuries ago.

Gossip and slander divide a community, divide congregations, and divide families. They have the power to divide a country. This arcane reading is actually an important reminder of how we should conduct our interpersonal relationships and of the importance of proper speech behavior.

Seeking holiness

Tazria

 Lev. 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 appears to refer 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.”

This week’s reading continues the central focus of Leviticus: the search for how the Jewish People are to relate to God. We are told that we must be “holy.” But to undertake such tasks, we must first be “ritually pure.”

            When we consider “ritual purity” in modern terms, we may think it means “dirty” or “unclean.” Our Sages had another view: the underlying cause of ritual impurity was spiritual weakness. But our tradition provides rituals to “restore” one who was “impure” to the society. What possible meaning can these ancient beliefs and rituals have for us today?

            (1) Some say these are irrelevant and simply move on.  

            (2) Some see these rituals as mere historical footnotes, but now outdated.

            (3) Others (myself included) see these rituals metaphorically. If we seek holiness, we need to do that with appropriate intention. We act as we perceive God to act: with justice and mercy, clothing the naked, healing the sick, feeding the hungry, and seeing to the needs of the widow, the orphan, and the stranger.  

            While these particular rituals may no longer be applicable, I submit that their purpose remains as relevant today as they were more than 3,000 years ago.