Parashat - THIS WEEK’S TORAH PORTION LEVITICUS 12:1-15:33 תשרפ רזת י ערצמ־ע / Parashat Tazria-Metzora

In this week’s guide…

The COMMENTARY from Rabbi Jason looks into “leprosy,” the malady that appears repeatedly in so many of the narratives in Scripture from Miriam and Naaman in the Hebrew to the story of the ten lepers in the Gospels. For many, the idea of leprosy is immediately connected to sin, but this article will unpack the implications of that for both the life of Yeshua- and each one of us today!...... 1

In the TIE-IN, you are invited to consider the possible meaning of an obscure regulation regarding “diseased” houses. That’s right: actual, physical buildings that are infected. Aside from being quite odd, what meaning and insight could this possibly offer contemporary disciples of Yeshua-Jesus? There is Good News here, as well as deeply moving connections to our recent Good Friday observance...... 4

BY THE NUMBERS beautifully ties everything together this week, as the alpha-numeric connections between leprosy and the cross are explained, even down to visual examples of changes in Hebrew writing over the centuries! We believe these insights will deepen your worship and renew your mind as you consider the glorious truth declared by the Apostle Paul, “God demonstrates His own love toward us, in that while we were yet sinners, Messiah died for us” (Romans 5:8/TLV)...... 6

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OVERVIEW

In certain years, the Torah Portions are combined in order to maintain the proper schedule, and this week is —מּצֹרָ עְ / Hebrew for “she conceives” is paired with Metzorah —תזְרִ י ַ ﬠַ/ such a “double portion.” Tazria Hebrew for “one being diseased.” The text covers the theme of ritual and physical cleanness, specifically in the contexts of childbirth and skin diseases. The language is plain and “earthy,” providing meticulous details for how the Israelites should conduct themselves in these sorts of ordinary, quite human, realities.

While Tazria clearly does not suggest that a woman’s “uncleanness” is associated with sin in any way, the same cannot be said for “leprosy” – the skin condition addressed in both portions (tzara’at). FUSION GLOBAL WITH RABBI JASON תשרפ רזת י ערצמ־ע / Weekly Torah Portion – Parashat Tazria-Metzora Leviticus 12:1-15:33

QUESTIONS & COMMENTARY by Rabbi Jason Sobel

This week’s double Torah portion focuses on an affliction known as tzara‘at (Leviticus 13:1-3). Is tzara‘at identical to leprosy or is it something else? What is the connection between tzara‘at and the suffering of the Messiah?

The traditional Jewish interpretation of the affliction known as tzara’at is that it is not the medical disease known as leprosy. Commenting on the spiritual nature of tzara’at Ovadiah Seforno (16th-century Italian commentator) writes:

The tzara’at lesions, which the Torah speaks of as rendering an individual unclean, have nothing in common with the leprous diseases known to medicine. Tzara’at is a supernatural affliction imposed by God on a person to punish an individual for a sin or to help them make amends for a wicked deed.

Thus, according to rabbinic tradition, the primary sin that causes the supernatural spiritual affliction of tzara’at is lashon hara‘– gossip and slander (Numbers 12:1-10). Two other main causes given by our Sages for tzara’at include ga’ava (arrogance) and tzarat ayin (miserliness). It is also important to note that this painful affliction is primarily redemptive and not punitive. As Hebrew 12:6 says, “For the Lord disciplines the one he loves, and punishes everyone he accepts as a child.”

The person struck with tzara’at not only sinned against God but also the people of Israel by causing strife and division through their thoughts, words, and deeds. As punishment for the broken relationships that were caused by their actions, the infected individual was forced to live alone outside the camp and yell, “Unclean, unclean!” whenever another individual approached. The suffering and isolation the individual experienced were meant to convince them to turn from their evil ways. This repentance would subsequently reconcile them with God and the people in the affected community.

Several rabbinic texts describe the Messiah as a metzora’, a leper who suffers on behalf of the Jewish people: What is his name [i.e., the Messiah]?—His name is “metzora’/the white one/the leper” of the house of Rebbi,” for it is written, “Truly he has bore our sickness and carried our pains, yet we considered him stricken, smitten by God, and afflicted” (Isaiah 53:4). b. Sanhedrin 98b Like the individual with tzara’at, our Messiah’s suffering is also redemptive. First, Yeshua-Jesus suffered on our behalf bringing about forgiveness and purification from our sins. As Isaiah writes,

“But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement for our peace was upon him, and by his stripes we are healed” (Isaiah 53:5). 1 The word metzora’ can be translated as “white.” I believe this alludes to the fact that through Messiah Yeshua’s suffering, as the symbolic leper of Israel, He took the crimson stain of our sin and washed us as “white as snow” (Isaiah 1:18). Based on Yeshua’s atoning sacrifice, God offers us spiritual cleansing and transformation.

Furthermore, Yeshua’s suffering also brings about reconciliation on two levels. First, his death brings about spiritual reconciliation as Shaul writes,

Now all things are of God, who has reconciled us to himself through Yeshua the Messiah, and has given us the ministry of reconciliation, that is, that God was in Messiah reconciling the world to himself, not imputing their trespasses to them, and has committed to us the word of reconciliation. 2 Corinthians 5:18-19

Secondly, once we experience God’s reconciliation through Messiah Yeshua, we are called to facilitate relational reconciliation with those around us. Yeshua clearly emphasized the critical importance of reconciliation when He said:

Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. Matthew 5:23-24

By actively seeking reconciliation with others who we have wronged us or whom we have wronged, we emulate and bear witness to the love of Yeshua-Jesus. We also fulfill God’s calling to be agents of reconciliation.

Another similarity between Messiah Yeshua and the metzora’ is the way the community of Israel treated them. As mentioned earlier, the leper had to live outside the camp due to his uncleanness. He was forced to live alone, considered stricken by God on account of his sins. Don’t so many people today reject Yeshua-Jesus as an “unclean” outcast? As disheartening as this reality may be, it should not surprise us. According to the prophets, the Messiah had to be rejected. Before Messiah can reign as Davidic king over Israel and the nations, He first has to suffer and be rejected. As the prophets wrote:

(Artist rendition of Yeshua- He is despised and rejected by men, A Man of sorrows and acquainted with grief. And Jesus titled "Despised and we hid, as it were, our faces from him; he was despised, and we did not esteem him. Rejected of Men") Isaiah 53:3

2 The stone which the builders rejected has become the chief cornerstone. This was the LORD’s doing; It is marvelous in our eyes. Psalm 118:22-23 Unfortunately, many of our people will treat us like they treated Him as a metzora’. By following the “Leper” of Israel, we become one as well. We must bear this reproach even as Yeshua-Jesus did, with love and forbearance. By suffering with Him, we experience the spiritual transformation that empowers us to bring hope and healing to other hurting people. Our leprous status is not a badge of shame, but rather one of honor, for it will result in great blessing for the nations, our people, and us.

There is good news. There is a time coming (I believe in the not-too-distant future) when all Israel will understand that the “leper Messiah” found in rabbinic tradition is Yeshua-Jesus of Nazareth. At that time, they will say concerning the suffering servant of Israel, “This was the Lord’s doing; It is marvelous in our sight” (Psalm 118:23). Until that glorious day, let us embrace the rich meaning in our marginalization by going forth to Him [Yeshua] outside the camp. Let us bear the disgrace He bore with joy for (James Tissot (French, 1836-1902). God’s glory and Israel’s sake (Hebrew 13:12-13). Healing of the Lepers at Capernaum)

ISOLATION (Edward Hopper's 'New York Office' (1962). )

3 NEW TESTAMENT TIE-IN

A significant portion of Leviticus 14 is dedicated to the cleansing of a house from “the mark of tza’arat” – in this instance, something contemporary scholars liken to mold or fungus.1 What sense can we make of these regulations in light of the New Covenant established in Yeshua-Jesus? Interpreting passages like this through the lens of metaphor can be especially helpful.

“Leprosy” as sin Due to its invisible and infectious nature, not to mention the fatal end, our best interpreters have often seen leprosy as a symbol of sin. In his commentary, On the Second Book of Kings, Ephrem the Syrian (4th-century theologian) said, “Indeed, sin is the leprosy of the soul, which is not perceived by the senses, but intelligence has the proof of it, and human nature must be delivered from this disease by Christ’s power which is hidden in .”

“House” as the Church The New Covenant Scriptures describe our life together as the ecclesia, the Church, as God’s "house" (Hebrews 3:6; 1 Peter 2:5). In Caesarea Philippi, Yeshua-Jesus identified Himself as the Master Builder of this “house” that we know as the Church (Matthew 16:18).

“House” as the individual Whether Yeshua-Jesus was comparing His body to Herod’s Temple (John 2:19-21), or the Apostle Paul was longing to exchange his “earthly tent” for “a house not made with hands” (2 Corinthians 5:1/NRSV), the human body – or the personal self – is a powerful biblical metaphor for a house.

With this in mind, perhaps one helpful way to read Leviticus 14:33-53 is to see it as a way for believers to address the sin (leprosy/tza’arat) within themselves (the “house”). What follows is more an exercise in possibility than a diagnosis and prescription:

- Engage the priest (v. 36): Yeshua-Jesus is our “great High Priest” / Hebrews 10:21 - Empty the house (v. 37): fasting food and other things creates space in us / Joel 2:12 - Look beneath the surface (v. 37): Yeshua-Jesus was always exposing hearts / Mark 7:21 - Removal & scraping away (vv. 40-41): repentance = change, not just remorse / Rev 2:5 - Plaster over the stones (v. 42): “Blessed are those whose…sins are covered.” / Rom 4:7

According to Paul, we “have redemption through His blood – the removal of trespasses” AND “were sealed with the promised Ruach ha-Kodesh” (Ephesians 1:7, 13/TLV, emphasis added). The overpowering blood of our Messiah and Great High Priest confronted the deadly infection of sin.

4 But consider this frightening detail in our text: if the leprosy/tza’arat returns to the house after the cleansing process, then the priest is to “break down the house, its stones, its timber, along with all the house’s mortar, and carry them out of the city into an unclean place” (Leviticus 14:45/TLV). This sort of finality is reminiscent of Yeshua’s words, “And if your hand or your foot causes you to stumble, cut it off and throw it away from you. It’s better for you to enter into life crippled or lame than, having two hands or two feet, to be thrown into fiery Gehenna”

(Matthew 18:8/TLV). Houses that could not be thoroughly rid of leprosy/tza’arat were to be destroyed and taken “out of the city.”

Friends, this is why they took Yeshua-Jesus outside of the city of Jerusalem, and destroyed His body. We are powerless to evict sin from ourselves. In an expression or perfect love, His house (body/person) became the fullness of sin (leprosy/tza’arat), and its destruction fulfilled the requirements of the Law as we read it in Leviticus 14. For this reason, we don’t fear our inability to overcome sin. “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Corinthians 5:21/NRSV).

1 John H. Walton, Victor Harold Matthews, and Mark William Chavalas, The IVP Bible Background Commentary Old Testament, (Downers Grove, IL: InterVarsity Press, 2004), 130.

5 BY THE NUMBERS One of the names of the Messiah in Jewish tradition is metzora’/“the white one/the leper” (b. Sanhedrin 98b). Messiah is referred to as a leper because he was stricken wit h sickness for the sake of our salvation.

The numeric value of “leper”/metzora in Hebrew is 400, which is the same value assigned to the Hebrew letter Tav. This connection is significant because the ancient version of the letter Tav was the shape of a cross. The cross (400) is the reason why they scorned Messiah and treated Him like a “leper”/metzora (400), but it was the means of so much more (which, as we will see, is also alluded to by the number 400).

In Greek, the word “grain”/kokkos (κοκκος) has a numeric value of 400. Yeshua-Jesus said, “Amen, amen I tell you, unless a grain of wheat falls to the earth and dies, it remains alone. But if it dies, it produces much fruit” (John 12:24/TLV). Katzir, the Hebrew word, which means “harvest,” also adds up to 400. Yeshua-Jesus died like a “grain”/kokkos (400) on the cross/tav (400), ultimately fulfilli ng His role as the “messianic leper”/metzora (400) and bringing about a great spiritual “harvest”/katzir (400)!

Amazingly there is still more! “400” is associated wit h God’s grace, compassion, and “pouring out” of judgment (Psalm 69:25 & Heb 10:25). Yeshua-Jesus became a “leper”/metzora (400) and died like a piece of “grain”/kokkos (400) on a “cross”/tav (400) so that God would not “pour out”/shofek (400) His judgment on us. Instead, we can personally experience that “the Lord is gracious and full of compassion,” which also equals 400 in Hebrew (Psalm 145:8). What greater demonstration of grace, compassion, and love could there be! Indeed, we should all “Give thanks to the Lord for He is good and His kindness endures forever.” THOUGHTS for REFLECTION Take some time this week to prayerfully consider and discuss with friends: § While none of us should presume that our COVID “shelter-at-home” status is punitive like the expulsion of the metzora’ in ancient Israel, could there be some relevance? In other words, that ancient “exile” served to change the way a person interacted once they were restored to the community. What’s going to be different about your interactions with others once this “social distancing” has ended? § On Good Friday, Christians meditate on the words of Yeshua-Jesus from the cross, “My God, My God, why have You forsaken Me?” Read Hebrews 10 this week, taking time to meditate on the spotless Lamb of God, enduring abandonment worse than any unclean leper ever knew, so that we could “draw near…with hearts sprinkled clean from an evil conscience and body washed with pure water” (Heb 10:22).

פרשת אחרי מות־קדשים / NEXT WEEK’S READINGS: Parashat Achrei Mot-Kedoshim

TORAH Saturday / Leviticus 16:1 - 16:24 Sunday / Leviticus 16:25 - 17:7 Monday / Leviticus 17:8 - 18:21 Tuesday / Leviticus 18:22 - 19:14 Wednesday / Leviticus 19:15 - 19:32 Thursday / Leviticus 19:33 - 20:7 Friday / Leviticus 20:8 - 20:27

Prophetic Reading (Haftarah): Ezekiel 22:1-19

New Covenant Reading: Matthew 15:10-20 & Mark 12:28-34