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.

8 Days a Week?

Sh’mini

Leviticus 9:1-11:47

Précis:  On the final day of the week-long ordination ceremony Moses instructs Aaron and his sons on the proper rituals. Aaron makes his offering. Aaron’s sons Nadab and Abihu offer “strange” fire before God. They are slain. Moses tells Aaron that he must not engage in the normal mourning rituals. The Priests are prohibited from drinking alcohol while they are engaged in their sacred duties.  Next, God tells Moses and Aaron to instruct the people about the animals they are permitted to eat (part of the laws of kashrut). A general warning to guard against defilement and to be concerned about ritual purity is given.

Lev. 9:1: “And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel...”

              We all know that numbers have significance in the Jewish tradition. This is a point underscored by the importance of the number four in our upcoming Passover celebration (about four weeks from now): four cups of wine, four sons, four reasons for our Deliverance, the four Mothers in the song “Who knows One?”

               Usually, the number seven is considered to be our most significant number, as it represents the days of creation (and therefore the days of the week). Every seventh year is a sabbatical year. In this parasha, we see that it takes seven days to initiate the Priests before they are allowed to make sacrifices at the altar. According to biblical tradition, the festivals were seven days (expanded to 8 days for those living outside of the Land of Israel). Seven seems to be, according to our tradition, a representation of wholeness or finality. But if seven means completeness, what are we to make of “eight?”

               This week we read a parasha with the Hebrew name of “eight” (sh’mini). Eight seems to be a day of beginnings. The work of creation ends and a new realm of existence begins. A week ends with Havdalah, and we look forward to the new opportunities and challenges in the week ahead. Eight are the days we count before a brit milah: it is a time of newness and a beginning, as the baby boy is brought into union with the Jewish People.

               Eight may indeed be a hopeful number; but remember that our reading this week tells us about the death of Aaron’s sons. Something new may not be wonderful. Everything that is new is not for the best. On the other hand, just as we are commanded to observe the Shabbat, we are also commanded to labor on the other six days. The 8th day is the first day of labor, with its possibilities of reward or disappointment. How we handle the transition to the new is our weekly challenge.