 Torah Thoughts
This week we read the double Torah portion of Tazria
(Leviticus 12-13) and Metzora (Leviticus 14-15).
Tazria
contains 67 verses; 5 positive (“do”) commandments and 2 negative (“do not”)
commandments.
Tazria begins with a relatively short (but
pregnant with meaning) section (Chapter 12) dealing with the laws of ritual
purity and impurity relating to a woman after giving birth.
The remainder of our portion (Chapter 13) treats the spiritual-physical
ailment of 'Tzara’at', which is often (inaccurately) translated as 'leprosy'.
The Torah describes in graphic detail, the various symptoms and lesions
associated with this malady.
The malady of Tzara'at is associated with the sin of Lashon Hara (evil
speech) inter alia. When the great prophetess Miriam spoke ill of her brother
Moses, she was afflicted with Tzara'at.
One who is afflicted with Tzara’at is expelled from the camp and is forced to
dwell in isolation until the affliction subsides and he is declared fit by a
Kohen to re-enter society.
Abuse of the power of speech by slandering others is a sure sign of
arrogance and extreme self-centeredness. It is this attitude which destroys
marriages, ruins friendships and rends the very fabric of society. One who
attempts to elevate himself by denigrating others needs to experience the
isolation, despair and ugliness in the eyes of others that he inflicted on
his victim. The solitude will give him pause to consider his need for
relationships and society and his need to play a constructive role in that
society.
Contemplation and repentance restore his soul and flesh to wholesomeness
and thereby restores the entire community to its state of wholeness.
Perhaps we, who live in an age when Tzara'at has been deemed ineffectual
owing to the overwhelming prevalence of its etiology, should contemplate once
in a while the power of our words to destroy others, but especially our
spiritual, essential selves.
Metzora
contains 90 verses; 11 positive (“do”) commandments and no negative (“do
not”) commandments.
The portion begins with
the ritual purification procedures to be undertaken by the Metzora (one
afflicted with Tzara’at.)
The Torah then describes
a bizarre form of Tzara’at that afflicts houses. We learned in the previous
Torah portion that Tzara’at can afflict one’s person and one’s clothing. We
now learn that one’s dwelling place is susceptible too.
Maimonides explains that
the three types of Tzara’at form a sequence of increasing intensity. It can
be understood that first one’s house, a symbol of status and security, is
struck. If one fails to heed this sign, the affliction closes in. One’s
clothing is struck next. If the subject remains recalcitrant, his very body
becomes afflicted.
Tzara’at is a consequence
of egocentrism and insensitivity (see the Torah portion of Tazria above.) Unfortunately,
human nature often only permits one to feel the anguish of another when one
joins the ranks of sufferers. Upon seeing an indigent fellow in the
street, it is easy and convenient not to contemplate the possibility of his
homelessness. “After all, I am out in the street now too, and I have a home;
I’m sure he does too,” whispers the subconscious. But when one sees an
individual clothed in rags, it takes a little more of a pachyderm to ignore
the possibility of real deficiency. It requires a veritable heart of stone
not to pity a person with a broken body.
Thus, in educating His
wayward children in the ways of sensitivity, G-d first confiscates a home,
making the former resident vulnerable. If selfishness persists, one’s
clothing, the source of personal dignity, is taken. Finally, that impervious
skin must be broken so that its wearer’s soul can touch the tormented souls
around him and comfort them.
Let the Torah and its
academic treatise on Tzara’at unlock our souls to hear and help heal those
around us. Let us not require a practicum!
Haftara
(II Kings 7:3-20)
The Haftara that is usually read with the Torah portion of Metzora relates
events involving individuals afflicted with Tzara’at. Being afflicted with
the malady, they were locked out of the besieged, starving Israelite city of Samaria. They decided to
throw themselves upon the mercy of the Aramean army that surrounded the city.
The starving men arrived to find the enemy camp deserted. A miracle had
occurred. The Arameans imagined the sound of chariots approaching. They
feared that the Israelite king had allies coming to rescue him and fled.
The afflicted men ate and
drank and hid booty. One of them felt pangs of guilt as they ate while the
inhabitants of Samaria
starved. They decided to return to the city and announce the miraculous turn
of events. The men overcame their selfishness and merited to be the bearers
of good tidings to the people of Samaria.
When the news reached the
ears of the wicked Israelite king, Yehoram, he refused to believe that G-d
had performed a miracle- his first reaction was to suspect that the enemy had
laid a trap.
After scouts verified the flight of the Arameans, the
people of Samaria
rushed out to plunder the food in the enemy camp. The stampeding masses
trampled a heretic who had mocked the promise of the prophet Elisha that the
following day, food will be sold cheaply in the starved, besieged city.
Elisha replied that the miracle would be witnessed by this heretic, but that
he would not eat of the bounty. And so it happened.
Shabbat Shalom,
Rabbi Baruch Price
Technical
Note: Page is suitable to print.
|
