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Rabbi Renee Study April 20@ 10am, Parashiot / Metzora

This is the time of year when we come across what is arguably the most challenging section of the Torah. The double portion of Tazria-Metzora bring us to the heart of the , a segment of our biblical canon already mired in seemingly antiquated language and theology. Some view Leviticus as an outright burden. Some view it as inconvenient. I try to view its complex ideas as a portal to thinking about Jewish values in new ways.

So let’s get to it. Tazria-Metzora ostensibly tells the tale of how our Israelite ancestors dealt with illness. Those who had been afflicted by tzaraat (skin disease) were examined by the priest and, if found to be afflicted, were isolated for a period of time, generally seven days. If the ailment spread after that, “the clothes shall be rent, the head shall be left bare, and the upper lip shall be covered over; and that person shall call out, ‘impure, impure.’ The person shall be impure as long as the disease as present. Being impure, that person shall dwell apart, in a dwelling outside the camp.” (Lev 13:45-26) It is worth noting that our tradition will also refer to such ailments as “plagues,” seeing this and other sicknesses as a kind of Divine punishment. Remember that more than one of the Ten Plagues amid the story were related to disease.

There are two primary ways of approaching these challenging texts. One, we can say that our biblical ancestors were scared of difference. To look different, to think differently, to pray differently represented a threat to the would-be status quo of the Jewish community. Someone with a presumed medical abnormality was cast quickly as “other” and sent away to heal. They were deemed threatening and dangerous.

Do we not know of those in our own world who also see difference as scary? How many parents of children with special needs have been made to feel like aliens? How many of our children, whether due to a learning disability or a physical challenge, have stories of also being cast out of the camp and deemed “impure?” 2

This is one of the times when the Torah is there not so we follow it, but rather learn from it. Indeed, the second, superior approach to Tazria-Metzora is to recognize how we must do things differently today. Rather than cast out, how can we as and Jewish institutions embrace those who society deems different? How can we make sure that our sanctuaries are just that? The , , will note that the priest had the power to “speak the words, ‘you are pure’ or ‘you are impure.’ If the priest was ignorant, he might be guided in his diagnosis by an informed lay person.” We might ask: How are we bringing informed educators into our community to advise our teachers and clergy on areas surrounding special needs? How are we giving our kids the best chance to succeed? Are we using language that is inclusive and welcoming? In the simplest of terms, are we sensitive to the fact that not everyone is the same?

Rabbi Benjamin is the Senior Rabbi of Adath Emanu-El in Mt Laurel, New Jersey.

Parts of the Torah Text:

֠ז ֹאת תּוֹ ַ֨רת ֶנֽגַ ָע־צ ַ֜ר ַעת ֶ֥בּגֶד ַה ֶ֣צּ ֶמר ׀ ֣אוֹ ַה ִפּ ְשׁ ֗ ִתּים ֤אוֹ ַה ִשּּׁת ֙י ֣אוֹ ָה ֔ ֵע ֶרב ֖אוֹ ָכּל־ ְכּ ִלי־ ֑עוֹר ְל ַט ֲה֖רוֹ ֥אוֹ ְל ַט ְמּ ֽאוֹ׃ (פ) ַויְ ַד ֵ֥בּר .1 יְהָ֖וה ֶאל־מ ֹ ֶ֥שׁה ֵלּא ֽמ ֹר׃ ֤ז ֹאת ִתּֽ ְהיֶ ֙ה תּוַֹ֣רת ַה ְמּצ ָֹ֔רע ְבּ ֖יוֹם ָט ֳה ָר ֑תוֹ ְוהוּ ָ֖בא ֶאל־ ַהכּ ֵֹהֽן׃ ְויָ ָצ ֙א ַהכּ ֹ֔ ֵהן ֶאל־ ִמ ֖חוּץ ַלֽ ַמּ ֲח ֶ֑נה ְו ָראָ ֙ה ַהכּ ֹ֔ ֵהן ְו ִה ֵנּ֛ה נִ ְר ָ֥פּא ֶנֽגַע־ ַה ָצַּ֖ר ַעת ִמן־ ַה ָצּ ֽרוּ ַע׃ ְו ִצ ָוּ ֙ה ַהכּ ֹ֔ ֵהן ְו ָל ַ֧קח ַל ִמּ ַטּ ֵ֛הר ְשׁ ֵתּֽ ִי־צ ֳפּ ִ֥רים ַח ֖יּוֹת ְטהֹ֑רוֹת ְו ֵ֣עץ ֶ֔א ֶרז ,Such is the procedure for eruptive affections of cloth, woolen or linen…וּ ְשׁ ִנ֥י תוֹ ַ֖ל ַעת ְו ֵאזֹֽב׃ in warp or in woof, or of any article of skin, for pronouncing it clean or unclean. The LORD spoke to , saying: This shall be the ritual for a leper at the time that he is to be cleansed. When it has been reported to the priest, the priest shall go outside the camp. If the priest sees that the leper has been healed of his scaly affection, the priest shall order two live clean birds, cedar wood, crimson stuff, and hyssop to be brought for him who is to be cleansed… Arakhin 16a:5

א"ר שמואל בר נחמני א"ר יוחנן על שבעה דברים נגעים באין על לשון הרע ועל שפיכות דמים ועל שבועת .2 Rabbi Shmuel bar Naḥmani says §שוא ועל גילוי עריות ועל גסות הרוח ועל הגזל ועל צרות העין that Rabbi Yoḥanan says: Leprous marks come and afflict a person for seven sinful matters: For malicious speech, for bloodshed, for an oath taken in vain, for forbidden sexual relations, for arrogance, for theft, and for stinginess. 3

Leviticus 13:47-51

ְו ַה ֕ ֶבּגֶד ִכּֽי־יִ ְה ֶי֥ה ֖בוֹ ֶ֣נגַע ָצָ֑ר ַעת ְבּ ֶ֣בגֶד ֔ ֶצ ֶמר ֖אוֹ ְבּ ֶ֥בגֶד ִפּ ְשׁ ִתּֽים׃ ֤אוֹ ִבֽ ְשׁ ִת ֙י ֣אוֹ ְב ֔ ֵע ֶרב ַל ִפּ ְשׁ ִ֖תּים ְו ַל ָ֑צּ ֶמר ֣אוֹ ְב ֔עוֹר ֖אוֹ .3 ְבּ ָכל־ ְמ ֶ֥לא ֶכת ֽעוֹר׃ ְו ָה ֨יָה ַה ֜נֶּגַע יְ ַר ְקַ֣רק ׀ ֣אוֹ ֲא ַד ְמ ָ֗דּם ַבּ ֶבּגֶ ֩ד ֨אוֹ ָב ֜עוֹר ֽאוֹ־ ַב ִ֤שּּׁתי אוֹ־ ָב ֵ֙ע ֶר ֙ב ֣אוֹ ְב ָכל־ ְכּ ִלי־ ֔עוֹר ֶנ֥גַע ָצַ֖ר ַעת ֑הוּא ְו ָה ְר ָ֖אה ֶאת־ ַהכּ ֵֹהֽן׃ ְו ָר ָ֥אה ַהכּ ֵֹ֖הן ֶאת־ ַה ָ֑נּגַע ְו ִה ְס ִ֥גּיר ֶאת־ ַה ֶ֖נּגַע ִשׁ ְב ַ֥עת יָ ִמֽים׃ ְו ָר ָ֨אה ֶאת־ ַה ֜נֶּגַע ַבּ ֣יּוֹם ַהשּּׁ ִבי ֗ ִעי When an eruptive affection occurs… ִכּֽי־ ָפ ָ֤שׂה ַה ֙נֶּגַ ֙ע ֠ ַבּ ֶבּגֶד ֽאוֹ־ ַב ִ֤שּּׁתי ֽאוֹ־ ָב ֵ֙ע ֶר ֙ב ֣אוֹ ָב ֔עוֹר ְל ֛כ ֹל ֲא ֶשׁר־יֵ ָע ֶ֥שׂה in a cloth of wool or linen fabric, in the warp or in the woof of the linen or the wool, or in a skin or in anything made of skin; if the affection in the cloth or the skin, in the warp or the woof, or in any article of skin, is streaky green or red, it is an eruptive affection. It shall be shown to the priest; and the priest, after examining the affection, shall isolate the affected article for seven days. On the seventh day he shall examine the affection: if the affection has spread in the cloth—whether in the warp or the woof, or in the skin… Leviticus 14:33-36

ַויְ ַד ֵ֣בּר יְה ָ֔וה ֶאל־מ ֹ ֶ֥שׁה ְו ֶאֽל־אַ ֲה֖ר ֹן ֵלא ֽמ ֹר׃ ִ֤כּי ָת ֙ב ֹא ֙וּ ֶאל־ ֶ֣א ֶרץ ְכּ ֔נַ ַען ֲא ֶ֥שׁר ֲא ִנ֛י נ ֹ ֵ֥תן ָל ֶ֖כם ַל ֲא ֻח ָ֑זּה ְונָ ַת ִתּ ֙י ֶ֣נגַע ָצ ַ֔ר ַעת .4 ְבּ ֵ֖בית ֶ֥א ֶרץ ֲא ֻחזַּ ְת ֶכֽם׃ וּ ָב ֙א ֲא ֶשׁר־ ֣לוֹ ַה ֔ ַבּיִת ְו ִה ִ֥גּיד ַלכּ ֵֹ֖הן ֵלא ֑מ ֹר ְכּ ֕נֶגַע נִ ְר ָ֥אה ִ֖לי ַבּ ָבּֽיִת׃ ְו ִצ ָ֨וּה ַהכּ ֹ֜ ֵהן וּ ִפ ֣נּוּ ֶאת־ ַה ֗ ַבּיִת The LORD ְבּ ֨ ֶט ֶרם יָ ֤ב ֹא ַהכּ ֹ ֵה ֙ן ִל ְר ֣אוֹת ֶאת־ ַה ֔נֶּגַע ְו ֥לא יִ ְט ָ֖מא ָכּל־ ֲא ֶ֣שׁר ַבּ ָ֑בּיִת ְו ַ֥א ַחר ֵ֛כּן יָ ֥ב ֹא ַהכּ ֵֹ֖הן ִל ְר ֥אוֹת ֶאת־ ַה ָבּֽיִת׃ spoke to Moses and , saying: When you enter the land of that I give 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 and tell the priest, saying, “Something like a plague has appeared upon my house.” The priest shall order the house cleared before the priest enters to examine the plague, so that nothing in the house may become unclean; after that the priest shall enter to examine the house. on Leviticus 14:4:2

טהרות. פְּרָ ט לְעוֹף טָמֵא, לְפִי שֶׁהַנְּגָעִים בָּאִין עַל לָשׁוֹן הָרַ ע שֶׁהוּא מַעֲשֵׂה פִטְפּוּטֵי דְבָרִ ים, לְפִיכָך הֻזְקְקוּ לְטָהֳרָ תוֹ .5 CLEAN — This term excludes an unclean טצִפֳּרִ ים שֶׁמְּפַטְפְּטִין תָּמִיד בְּצִפְצוּף קוֹל (ערכין ט"ז):הרות bird (of a species that may not be eaten) (cf. Chullin 140a). Because the plagues of leprosy come as a punishment for slander, which is done by chattering, therefore birds are compulsory for his (the leper’s) purification, because these chatter, as it were, continuously with a twittering sound (Arakhin 16b). Rashi on Leviticus 14:4:5-6

means a stick of cedar wood (not a עץ ארז. מַקֵּל שֶׁל אֶרֶ ז: שני תולעת. לָשׁוֹן שֶׁל צֶמֶר צָבוּעַ זְהוֹרִ ית:עץ ארז .a strip of wool dyed crimson — שני תולעת .(cedar tree 6. Ramban on Leviticus 13:47:1 4

והבגד כי יהיה בו נגע צרעת זה איננו בטבע כלל ולא הווה בעולם וכן נגעי הבתים אבל בהיות ישראל שלמים לה' יהיה רוח השם עליהם תמיד להעמיד גופם ובגדיהם ובתיהם במראה טוב וכאשר יקרה באחד מהם חטא ועון יתהוה כיעור בבשרו או בבגדו או בביתו להראות כי השם סר מעליו ולכך אמר הכתוב (ויקרא י״ד:ל״ד) ונתתי נגע צרעת בבית ארץ אחוזתכם כי היא מכת השם בבית ההוא והנה איננו נוהג אלא בארץ שהיא נחלת ה' כמו שאמר (שם) כי תבאו אל ארץ כנען אשר אני נותן לכם לאחוזה ואין הדבר מפני היותו חובת קרקע אבל מפני שלא יבא הענין ההוא אלא בארץ AND…הנבחרת אשר השם הנכבד שוכן בתוכה ובתורת כהנים (מצורע פרשה ה ג) דרשו עוד שאין הבית מטמא אלא WHEN THE PLAGUE OF LEPROSY IS IN A GARMENT. This is not in the natural order of things, nor does it ever happen in the world [outside Israel], and similarly leprosy of houses [is not a natural phenomenon]. But when Israel is wholly devoted to G-d, then His spirit is upon them always, to maintain their bodies, clothes and houses in a good appearance. Thus as soon as one of them commits a sin or transgression, a deformity appears in his flesh, or on his garment, or in his house, revealing that G-d has turned aside from him… Mishneh Torah, Defilement by Leprosy 16:10

הַצָּרַ עַת הוּא שֵׁם הָאָמוּר בְּשֻׁתָּפוּת כּוֹלֵל עִנְיָנִים הַרְ בֵּה שֶׁאֵין דּוֹמִין זֶה לָזֶה. שֶׁהֲרֵ י לבֶן עוֹר הָאָדָם קָרוּי צָרַ עַת. .7 וּנְפִילַת קְצָת שְׂעַר הָרֹאשׁ אוֹ הַזָּקָן קָרוּי צָרַ עַת. וְשִׁנּוּי עֵין הַבְּגָדִים אוֹ הַבָּתִּים קָרוּי צָרַ עַת. וְזֶה הַשּׁ ׁנּוּי הָאָמוּר בַּבְּגָדִים וּבַבָּתִּים שֶׁקְּרָ אַתּוּ תּוֹרָ ה צָרַ עַת בְּשֻׁתָּפוּת הַשּׁ ׁם אֵינוֹ מִמִּנְהָגוֹ שֶׁל עוֹלָם אֶלָּא אוֹת וּפֶלֶא הָיָה בְּיִשְׂרָ אֵל כְּדֵי The Hebrew…לְהַזְהִירָ ן מִלָּשׁוֹן הָרַ ע. שֶׁהַמְסַפֵּר בְּלָשׁוֹן הָרַ ע מִשְׁתַּנּוֹת קִירוֹת בֵּיתוֹ. אִם חָזַר בּוֹ יִטְהַר הַבַּיִת term for leprosy is a homonym embracing various meanings. The whiteness in a man's skin is called leprosy; the falling off of some hair on the head or the chin is named leprosy; and a change of color in clothing or in houses is referred to as leprosy. Now this change in clothes and in houses which the Torah has called leprosy, as a homonym, is not a natural phenomenon, but was deemed a sign and a wonder among the people of Israel to warn them against evil gossip. If a man dealt out malicious gossip, the walls of his house would change… Leviticus 13:12-13

ְו ִאם־ ָפּ ֨רוֹ ַח ִתּ ְפַ֤רח ַה ָצּ ַ ֙ר ַע ֙ת ָבּ ֔עוֹר ְו ִכ ְסּ ָ֣תה ַה ָצּ ַ֗ר ַעת ֚ ֵאת ָכּל־ ֣עוֹר ַה ֔נֶּגַע ֵמר ֹא ֖שׁוֹ ְו ַעד־ ַרגְ ָ֑ליו ְל ָכל־ ַמ ְר ֵ֖אה ֵעי ֵנ֥י ַהכּ ֵֹהֽן׃ .8 If the eruption ְו ָר ָ֣אה ַהכּ ֹ֗ ֵהן ְו ִה ֨נֵּה ִכ ְסּ ָ֤תה ַה ָצּ ַ ֙ר ַע ֙ת ֶאת־ ָכּל־ ְבּ ָשׂ ֔רוֹ ְו ִט ַ֖הר ֶאת־ ַה ָ֑נּגַע ֻכּ ֛לּוֹ ָה ַ֥פך ָל ָ֖בן ָט ֥הוֹר ֽהוּא׃ spreads out over the skin so that it covers all the skin of the affected person from head to foot, wherever the priest can see— if the priest sees that the eruption has covered the whole body—he shall pronounce the affected person clean; he is clean, for he has turned all white. Leviticus 13:31

ְו ִכֽי־יִ ְר ֶ֨אה ַהכּ ֹ֜ ֵהן ֶאת־ ֶ֣נגַע ַה ֗נֶּ ֶתק ְו ִה ֵ֤נּה ֵאין־ ַמ ְר ֵ֙אה ֙וּ ָע ֣מ ֹק ִמן־ ָה ֔עוֹר ְו ֵשׂ ָ֥ער ָשׁ ֖ח ֹר ֵ֣אין ֑בּוֹ ְו ִה ְס ִ֧גּיר ַהכּ ֵֹ֛הן ֶאת־ ֶנ֥גַע ַה ֶ֖נּ ֶתק ִשׁ ְב ַ֥עת But if the priest finds that the scall affection does not appear to go deeper than the skin, yetיָמִ ֽים׃ there is no black hair in it, the priest shall isolate the person with the scall affection for seven days. Leviticus 12:8-13:8 5

ְו ִאם־ ֨לא ִת ְמ ָ֣צא יָ ָד ֮הּ ֵ֣דּי ֶשׂ ֒ה ְו ָל ְק ָ֣חה ְשׁ ֵתּֽי־ת ִֹ֗רים ֤אוֹ ְשׁנֵ ֙י ְבּ ֵ֣ני יוֹ ֔נָה ֶא ָ֥חד ְלע ֹ ָ֖לה ְו ֶא ָ֣חד ְל ַח ָ֑טּאת ְו ִכ ֶ֥פּר ָע ֶ֛לי ָה ַהכּ ֵֹ֖הן .9 וְטָהֵ ֽרָ ה׃ (פ) ַויְ ַד ֵ֣בּר יְה ָ֔וה ֶאל־מ ֹ ֶ֥שׁה ְו ֶאֽל־אַ ֲה֖ר ֹן ֵלא ֽמ ֹר׃ אָ ָ֗דם ִכּֽי־יִ ְה ֶי֤ה ְבעוֹר־ ְבּ ָשׂר ֙וֹ ְשׂ ֵ֤את ֽאוֹ־ ַס ַ֙פּ ַח ֙ת ֣אוֹ ַב ֔ ֶה ֶרת ְו ָה ָי֥ה ְבעוֹר־ ְבּ ָשׂ֖רוֹ ְל ֶ֣נגַע ָצָ֑ר ַעת ְוהוּ ָב ֙א ֶאל־אַ ֲה֣ר ֹן ַהכּ ֹ֔ ֵהן ֛אוֹ ֶאל־אַ ַ֥חד ִמ ָבּ ָ֖ניו ַהכּ ֹ ֲה ִנֽים׃ ְו ָר ָ֣אה ַהכּ ֵֹ֣הן ֶאת־ ַה ֶ֣נּגַע ְבּ ֽעוֹר־֠ ַה ָבּ ָשׂר If, however, her means do not… ְו ֵשׂ ֨ ָער ַבּ ֜נֶּגַע ָה ַ֣פך ׀ ָל ֗ ָבן וּ ַמ ְר ֵ֤אה ַה ֙נֶּגַ ֙ע ָעמ ֹ ֙ק ֵמ ֣עוֹר ְבּ ָשׂ ֔רוֹ ֶנ֥גַע ָצַ֖ר ַעת ֑הוּא suffice for a , she shall take two turtledoves or two pigeons, one for a burnt offering and the other for a sin offering. The priest shall make expiation on her behalf, and she shall be clean. The LORD spoke to Moses and Aaron, saying: When a person has on the skin of his body a swelling, a rash, or a discoloration, and it develops into a scaly affection on the skin of his body, it shall be reported to Aaron the priest or to one of his sons, the priests… Leviticus 13:45-46

ְו ַה ָצּ ֜רוּ ַע ֲא ֶשׁר־ ֣בּוֹ ַה ֗נֶּגַע ְבּגָ ֞ ָדיו יִ ְה ֤יוּ ְפ ֻר ִמי ֙ם ְור ֹאשׁ ֙וֹ יִ ְה ֶי֣ה ָפ ֔רוּ ַע ְו ַעל־ ָשׂ ָ֖פם יַ ְע ֶ֑טה ְו ָט ֵ֥מא ׀ ָט ֵ֖מא יִ ְקָ ֽרא׃ ָכּל־יְ ֞ ֵמי ֲא ֨ ֶשׁר .10 As for the person with a leprous( ַה ֶנּ֥גַע ֛בּוֹ יִ ְט ָ֖מא ָט ֵ֣מא ֑הוּא ָבּ ָ֣דד יֵ ֔ ֵשׁב ִמ ֥חוּץ ַלֽ ַמּ ֲח ֶ֖נה מוֹ ָשׁ ֽבוֹ׃ (ס affection, his clothes shall be rent, his head shall be left bare, and he shall cover over his upper lip; and he shall call out, “Unclean! Unclean!” He shall be unclean as long as the disease is on him. Being unclean, he shall dwell apart; his dwelling shall be outside the camp. Leviticus 13:40-44

ְו ִ֕אישׁ ִ֥כּי יִ ָמֵּ֖רט ר ֹא ֑שׁוֹ ֵקֵ֥ר ַח ֖הוּא ָט ֥הוֹר ֽהוּא׃ ְו ִא ֙ם ִמ ְפּ ַ֣את ָפּ ֔נָיו יִ ָמֵּ֖רט ר ֹא ֑שׁוֹ ִגּ ֵ֥בּ ַח ֖הוּא ָט ֥הוֹר ֽהוּא׃ ְו ִכֽי־יִ ְה ֶי֤ה ַב ָקּ ַ ֙ר ַח ֙ת .11 ֣אוֹ ַב ַגּ ֔ ַבּ ַחת ֶ֖נגַע ָל ָ֣בן ֲא ַד ְמ ָ֑דּם ָצַ֤ר ַעת פּ ַֹ ֙ר ַח ֙ת ֔ ִהוא ְבּ ָק ַר ְח ֖תּוֹ ֥אוֹ ְבגַ ַבּ ְח ֽתּוֹ׃ ְו ָר ָ֨אה א ֹ֜תוֹ ַהכּ ֹ֗ ֵהן ְו ִה ֵ֤נּה ְשׂ ֵאת־ ַה ֙נֶּגַ ֙ע ְל ָב ָ֣נה ֲא ַד ְמ ֶ֔דּ ֶמת ְבּ ָק ַר ְח ֖תּוֹ ֣אוֹ ְבגַ ַבּ ְח ֑תּוֹ ְכּ ַמ ְר ֵ֥אה ָצַ֖ר ַעת ֥עוֹר ָבּ ָ ֽשׂר׃ ִאי ָשׁ־צ֥רוּ ַע ֖הוּא ָט ֵ֣מא ֑הוּא ַט ֵ֧מּא יְ ַט ְמּ ֶ֛אנּוּ ַהכּ ֵֹ֖הן ְבּר ֹא ֥שׁוֹ If a man loses the hair of his head and becomes bald, he is clean. If he loses the hairנִגְעֽוֹ׃ on the front part of his head and becomes bald at the forehead, he is clean. But if a white affection streaked with red appears on the bald part in the front or at the back of the head, it is a scaly eruption that is spreading over the bald part in the front or at the back of the head. The priest shall examine him: if the swollen affection on the bald part in the front or at the back of his head is white streaked with red, like the leprosy of body skin in appearance,… Leviticus 14:41-48

ְו ֶאת־ ַה ַ֛בּיִת יַ ְק ִ֥צ ַע ִמ ַ֖בּיִת ָס ִ֑ביב ְו ָשׁ ְפ ֗כוּ ֶאת־ ֶהֽ ָע ָפ ֙ר ֲא ֶ֣שׁר ִה ְק ֔צוּ ֶאל־ ִמ ֣חוּץ ָל ֔ ִעיר ֶאל־ ָמ ֖קוֹם ָט ֵמֽא׃ ְו ָל ְקח ֙וּ ֲא ָב ִ֣נים ֲא ֵח ֔רוֹת .12 ְו ֵה ִ֖ביאוּ ֶא ַ֣ל־תּ ַחת ָה ֲא ָב ִ֑נים ְו ָע ָ֥פר אַ ֵ֛חר יִ ַ֖קּח ְו ָ֥טח ֶאת־ ַה ָבּֽיִת׃ ְו ִאם־יָ ֤שׁוּב ַה ֙נֶּגַ ֙ע וּ ָפַ֣רח ַבּ ֔ ַבּיִת אַ ַ֖חר ִח ֵ֣לּץ ֶאת־ ָה ֲא ָב ִ֑נים ְואַ ֲחֵ֛רי ִה ְק ֥צוֹת ֶאת־ ַה ַ֖בּיִת ְואַ ֲחֵ֥רי ִה ֽטּוֹ ַח׃ וּ ָב ֙א ַהכּ ֹ֔ ֵהן ְו ָר ָ֕אה ְו ִה ֵנּ֛ה ָפּ ָ֥שׂה ַה ֶ֖נּגַע ַבּ ָ֑בּיִת ָצ ַ֨ר ַעת ַמ ְמ ֶ֥א ֶרת ִ֛הוא ַבּ ַ֖בּיִת ָט ֵ֥מא The house shall be… ֽהוּא׃ ְונָ ַ֣תץ ֶאת־ ַה ֗ ַבּיִת ֶאת־ ֲא ָבנָי ֙ו ְו ֶאת־ ֵע ֔ ָציו ְו ֵ֖את ָכּל־ ֲע ַ֣פר ַה ָ֑בּיִת ְוה ִוֹצי ֙א ֶאל־ ִמ ֣חוּץ ָל ֔ ִעיר scraped inside all around, and the coating that is scraped off shall be dumped outside the city in an unclean place. They shall take other stones and replace those stones with them, 6

and take other coating and plaster the house. If the plague again breaks out in the house, after the stones have been pulled out and after the house has been scraped and replastered, the priest shall come to examine: if the plague has spread in the house, it is a malignant eruption in the house; it is unclean… Leviticus 14:51

ְו ָל ַ֣קח ֶאת־ ֵעֽץ־֠ ָה ֶא ֶרז ְו ֶאת־ ֨ ָה ֵא֜ז ֹב ְו ֵ֣את ׀ ְשׁ ִ֣ני ַהתּוֹ ֗ ַל ַעת ְו ֵא ֮ת ַה ִצּ ֣פּ ֹר ֽהַ ַחיָּ ֒ה ְו ָט ַ֣בל א ֹ֗ ָתם ְבּ ַד ֙ם ַה ִצּ ֣פּ ֹר ַהשּּׁחוּ ֔ ָטה וּ ַב ַ֖מּיִם .13 ,He shall take the cedar wood, the hyssop, the crimson stuff ַהֽ ַחיִִּים ְו ִה ָזּ֥ה ֶאל־ ַה ַ֖בּיִת ֶ֥שׁ ַבע ְפּ ָע ִמֽים׃ and the live bird, and dip them in the of the slaughtered bird and the fresh , and sprinkle on the house seven times. Leviticus 14:14-17

ְו ָל ַ֣קח ַהכּ ֹ ֵה ֮ן ִמ ַ֣דּם ָה ָא ָשׁ ֒ם ְונָ ַת ֙ן ַהכּ ֹ֔ ֵהן ַע ְל־תּ ֛נוּך ֥א ֹזֶן ַה ִמּ ַטּ ֵ֖הר ַהיְ ָמ ִ֑נית ְו ַעל־ ֤בּ ֹ ֶהן יָד ֙וֹ ַהיְ ָמ ֔נִית ְו ַעל־ ֥בּ ֹ ֶהן ַרגְ ֖לוֹ ַהיְ ָמ ִנֽית׃ .14 ְו ָל ַ֥קח ַהכּ ֵֹ֖הן ִמ ֣לג ַה ָשּּׁ ֶמן ְויָ ַ֛צק ַעל־ ַ֥כּף ַהכּ ֵֹ֖הן ַהשּּׂ ָמא ִלֽית׃ ְו ָט ַ֤בל ַהכּ ֹ ֵה ֙ן ֶאת־ ֶא ְצ ָבּ ֣עוֹ ַהיְ ָמ ֔נִית ִמן־ ַה ֶשּּׁ ֶמן ֲא ֶ֥שׁר ַעל־ ַכּ ֖פּוֹ ַהשּּׂ ָמא ִ֑לית ְו ִה ֨זָּה ִמן־ ַה ֶשּּׁ ֶמן ְבּ ֶא ְצ ָבּ ֛עוֹ ֶ֥שׁ ַבע ְפּ ָע ִ֖מים ִל ְפ ֵנ֥י יְהָוֽה׃ וּ ִמ ֨יֶּ ֶתר ַה ֶשּּׁ ֶמן ֲא ֶ֣שׁר ַעל־ ַכּ ֗פּוֹ יִ ֵ֤תּן ַהכּ ֹ ֵה ֙ן ַע ְל־תּ֞נוּך ֤א ֹזֶן The priest shall take some of the blood of the… ַה ִמּ ַטּ ֵה ֙ר ַהיְ ָמ ֔נִית ְו ַעל־ ֤בּ ֹ ֶהן יָד ֙וֹ ַהיְ ָמ ֔נִית ְו ַעל־ ֥בּ ֹ ֶהן ַרגְ ֖לוֹ guilt offering, and the priest shall put it on the ridge of the right of him who is being cleansed, and on the thumb of his right hand, and on the big toe of his right foot. The priest shall then take some of the log of oil and pour it into the palm of his own left hand. And the priest shall dip his right finger in the oil that is in the palm of his left hand and sprinkle some of the oil with his finger seven times before the LORD. Some of the oil left in his palm shall be put by the priest on the ridge of the right ear of the one being… Leviticus 14:54-15:2

֖ז ֹאת ַהתּוָֹ֑רה ְל ָכל־ ֶנ֥גַע ַה ָצַּ֖ר ַעת ְו ַל ָנּֽ ֶתק׃ וּ ְל ָצַ֥ר ַעת ַה ֶ֖בּגֶד ְו ַל ָבּֽיִת׃ ְו ַל ְשׂ ֵ֥את ְו ַל ַסּ ַ֖פּ ַחת ְו ַל ֶבּ ָהֽ ֶרת׃ ְלהוֹ ֕ר ֹת ְבּ ֥יוֹם ַה ָטּ ֵ֖מא וּ ְב ֣יוֹם .15 ַה ָטּ ֑ה ֹר ֥ז ֹאת תּוַֹ֖רת ַה ָצָּ ֽר ַעת׃ (ס) ַויְ ַד ֵ֣בּר יְה ָ֔וה ֶאל־מ ֹ ֶ֥שׁה ְו ֶאֽל־אַ ֲה֖ר ֹן ֵלא ֽמ ֹר׃ ַדּ ְבּר ֙וּ ֶאל־ ְבּ ֵ֣ני יִ ְשׂ ָר ֵ֔אל ַו ֲא ַמ ְר ֶ֖תּם ֲא ֵל ֶ֑הם Such is the ritual for every eruptive affection—for ִ֣אישׁ ִ֗אישׁ ִ֤כּי יִ ְהיֶ ֙ה ָז֣ב ִמ ְבּ ָשׂ ֔רוֹ זוֹ ֖בוֹ ָט ֵ֥מא ֽהוּא׃ scalls, for an eruption on a cloth or a house, for swellings, for rashes, or for discolorations — to determine when they are unclean and when they are clean. Such is the ritual concerning eruptions. The LORD spoke to Moses and Aaron, saying: Speak to the Israelite people and say to them: When any man has a discharge issuing from his member, he is unclean. Leviticus 12:5-7

ְו ִאם־נְ ֵק ָ֣בה ֵת ֔ ֵלד ְו ָט ְמ ָ֥אה ְשׁ ֻב ַ֖עיִם ְכּנִ ָדּ ָ֑תהּ ְו ִשׁ ִשּּׁים יוֹ ֙ם ְו ֵ֣שׁ ֶשׁת יָ ֔ ִמים ֵתּ ֵ֖שׁב ַעל־ ְדּ ֵ֥מי ָט ֳהָ ֽרה׃ וּ ִב ְמ ֣לאת ׀ יְ ֵ֣מי ָט ֳה ָ֗רהּ ְל ֵב ֮ן .16 ֣אוֹ ְל ַב ֒ת ָתּ ֞ ִביא ֶ֤כּ ֶבשׂ ֶבּן־ ְשׁנָת ֙וֹ ְלע ֹ֔ ָלה וּ ֶבן־יוֹ ָנ֥ה א ֖וֹ־ת ֹר ְל ַח ָ֑טּאת ֶאל־ ֶ֥פּ ַתח ֽא ֹ ֶהל־מוֹ ֵ֖עד ֶאל־ ַהכּ ֵֹהֽן׃ ְו ִה ְק ִרי ֞בוֹ ִל ְפ ֵ֤ני יְה ָו ֙ה If she bears a female, she shall be ְו ִכ ֶ֣פּר ָע ֔ ֶלי ָה ְו ָט ֲהָ֖רה ִמ ְמּ ֣ק ֹר ָדּ ֶ֑מי ָה ֤ז ֹאת תּוֹ ַר ֙ת ַהיּ ֹ֔ ֶל ֶדת ַלזָּ ָ֖כר ֥אוֹ ַלנְּ ֵק ָבֽה׃ unclean two as during her menstruation, and she shall remain in a state of blood purification for sixty-six days. On the completion of her period of purification, for either 7

son or daughter, she shall bring to the priest, at the entrance of the Tent of Meeting, a lamb in its first year for a burnt offering, and a pigeon or a turtledove for a sin offering. He shall offer it before the LORD and make expiation on her behalf; she shall then be clean from her flow of blood. Such are the rituals concerning her who bears a child, male or female. Leviticus 12:1-4

ַויְ ַד ֵ֥בּר יְהָ֖וה ֶאל־מ ֹ ֶ֥שׁה ֵלּא ֽמ ֹר׃ ַדּ ֞ ֵבּר ֶאל־ ְבּ ֵ֤ני יִ ְשׂ ָר ֵאל֙ ֵלא ֔מ ֹר ִאשּּׁ ֙ה ִ֣כּי ַתזְ ִ֔רי ַע ְויָ ְל ָ֖דה זָ ָ֑כר ְו ָטֽ ְמאָ ֙ה ִשׁ ְב ַ֣עת יָ ֔ ִמים ִכּי ֵ֛מי .17 נִ ַ֥דּת ְדּ ָ֖וֺתהּ ִתּ ְט ָמֽא׃ וּ ַב ֖יּוֹם ַהשּּׁ ִמי ִ֑ני יִ ֖מּוֹל ְבּ ַ֥שׂר ָע ְר ָל ֽתוֹ׃ וּ ְשׁל ִ֥שׁים יוֹ ֙ם וּ ְשׁ ֣ל ֶשׁת יָ ֔ ִמים ֵתּ ֵ֖שׁב ִבּ ְד ֵ֣מי ָט ֳהָ֑רה ְבּ ָכל־ ֣ק ֹ ֶדשׁ The LORD spoke to Moses, saying: Speak to ֽל ִא־ת ֗ ָגּע ְו ֶאל־ ַה ִמּ ְק ָדּ ֙שׁ ֣לא ָת ֔ב ֹא ַעד־ ְמ ֖לאת יְ ֵ֥מי ָט ֳהָ ֽרהּ׃ the Israelite people thus: When a woman at childbirth bears a male, she shall be unclean seven days; she shall be unclean as at the time of her menstrual infirmity.— On the eighth day the flesh of his foreskin shall be circumcised.— She shall remain in a state of blood purification for thirty-three days: she shall not touch any consecrated thing, nor enter the sanctuary until her period of purification is completed. II Kings 7:3-6

ְואַ ְר ָבּ ָ֧עה ֲאנָ ִ֛שׁים ָה ֥יוּ ְמצ ָֹר ִ֖עים ֶ֣פּ ַתח ַה ָשּּׁ ַער ַויֹּֽא ְמר ֙וּ ִ֣אישׁ ֶאל־ ֵר ֔ ֵעהוּ ֗ ָמה ֲא ַנ֛ ְחנוּ י ֹ ְשׁ ִ֥בים ֖פּ ֹה ַעד־ ָמֽ ְתנוּ׃ ִאם־אָ ַמ ְרנ ֩וּ נָ ֨בוֹא .18 ָה ֜ ִעיר ְו ָה ָר ָ֤עב ָבּ ִעי ֙ר ָו ַ֣מ ְתנוּ ֔ ָשׁם ְו ִאם־יָ ַ֥שׁ ְבנוּ ֖פ ֹה ָו ָ֑מ ְתנוּ ְו ַע ֗ ָתּה ְלכ ֙וּ ְונִ ְפּ ָל ֙ה ֶאל־ ַמ ֲח ֵ֣נה ֲא ָ֔רם ִאם־יְ ַח ֻיּ֣נוּ ִנֽ ְח ֔יֶה ְו ִאם־יְ ִמ ֻ֖יתנוּ ָו ָמֽ ְתנוּ׃ ַויָּ ֣קוּמוּ ַב ֔נֶּ ֶשׁף ָל ֖בוֹא ֶאל־ ַמ ֲח ֵ֣נה ֲאָ֑רם ַויָּ ֗ב ֹאוּ ַעד־ ְק ֵצ ֙ה ַמ ֲח ֵ֣נה ֲא ָ֔רם ְו ִה ֵנּ֥ה ֵאֽין־ ָ֖שׁם ִאֽישׁ׃ ַואדֹ֞נָי ִה ְשׁ ִ֣מי ַע ׀ ,There were four men, lepers… ֶאת־ ַמ ֲח ֵ֣נה ֲא ָ֗רם ֥קוֹל ֶ ֙ר ֶכ ֙ב ֣קוֹל ֔סוּס ֖קוֹל ַ֣חיִל ָגּ ֑דוֹל ַויּ ֹא ְמ ֞רוּ ִ֣אישׁ ֶאל־אָ ֗ ִחיו outside the gate. They said to one another, “Why should we sit here waiting for death? If we decide to go into the town, what with the famine in the town, we shall die there; and if we just sit here, still we die. Come, let us desert to the Aramean camp. If they let us live, we shall live; and if they put us to death, we shall but die.” They set out at twilight for the Aramean camp; but when they came to the edge of the Aramean camp, there was no one there. For the Lord had caused the Aramean camp to hear a sound of chariots, a sound of horses—the din of a huge army…

Discuss 1. What makes someone a leper? 2. What is the punishment for being a leper? 3. Why do you think that the leper needs to leave the camp? Some further information about leprosy: This is not a natural, earthly phenomenon, just as in the case of house leprosy; rather, when Israel is one with God, God's spirit is always upon them to keep their bodies and their garments and 8 houses appearing good. But when one of them sins or transgresses, an ugliness appears in his body or his garment or his house to show that God has left him. () The tzara'at lesions which Scripture lists as rendering the victim unclean have nothing in common with the leprous diseases known to medicine. Tzara'at is a supernaturally caused affliction imposed by God on man to punish him for a sin or to atone for a wicked deed. (Sforno) In biblical Israel, the was both the religious and the medical authority. The biblical mind saw the connection between the physical and the spiritual dimensions of illness and recovery (perhaps more clearly than we see it today). (Chumash Etz Hayim) ויקרא רבה י״ז:ב׳ אדם אומר לחבירו: השאילני קב חטים. ואמר לו: אין לי. קב שעורים, אין לי. קב תמרים, אין לי. אשה אומרת לחברתה: השאילני נפה. היא אומרת: אין לי. השאילני כברה. ואומרת: אין לי. מה הקב"ה עושה? מגרה נגעים בתוך ביתו ומתוך שהוא מוציא את כליו הבריות רואות ואומרות: לא היה אומר: אין לי כלום?! ראו כמה חטים יש כאן, כמה .שעורים, כמה תמרים יש כאן, לווט ביתא באילן לווטיא Rabbah 17:2 A man said to his friend, "Lend me a kav (a measurement) of wheat," and the friend replies, "I have none." Or he asks for the loan of a kav of barley, and the friend replies, "I have none." Or he asks for a kav of dates, and the friend replies, "I have none." Or a woman says to her friend, "Lend me a sieve," and the friend replies, "I have none." Or she says, "Lend me a sifter," and the friend says, "I have none." What does the Holy One do? He causes leprosy to afflict the friends house, and as the household effects are taken out, people seeing them say, "Did not that person say, 'I have none?' See how much wheat is here, how much barley, how many dates are here! This house is rightly cursed with the curses [of what its owner professed]." דברים רבה ו׳:ח׳ ח) ... אמר רבי חנינא: אין הנגעים באין אלא על לשון הרע. ורבנן אמרי: תדע לך שהנגעים באין על לשון הרע. הרי) מרים הצדקת ע"י שדברה לשון הרע במשה אחיה, קרבו בה הנגעים. מנין? שנאמר (דברים כה): זכור את אשר עשה ה' :אלהיך למרים Rabbah 6:8 Rabbi Chanina said: Plagues of leprosy come only on account of lashon ha'ra (speaking slander). For, as the sages said, you can see for yourself that such plagues come on account of lashon ha'ra. Even the righteous , who spoke lashon ha'ra of her brother Moses- plagues clung to her. How do we know this? As it says in Deuteronomy 25: "Remember what the Lord your God did unto Miriam." Discuss 1. According to these midrashim, why does someone get leprosy? 2. Does the "punishment fit the crime"? Why or why not? ויקרא רבה ט״ז:ב׳ 9

ב) ...מעשה ברוכל אחד שהיה מחזיר בעיירות שהיו סמוכות לציפורי והיה מכריז ואומר: מאן בעי למזבן סם חיים!) אודקין עליה. ר' ינאי הוה יתיב ופשט בתורקליניה, שמעיה דמכריז: מאן בעי סם חיים? א"ל: תא סק להכא זבון לי. א"ל: לאו אנת צריך ליה ולא דכוותך אטרח עליה סליק לגביה, הוציא לו ספר תהלים הראה לו פסוק, "מי האיש החפץ חיים.מה כתיב בתריה? נצור לשונך מרע סור מרע ועשה טוב." אמר רבי ינאי: אף שלמה מכריז ואומר (משלי כא): "שומר פיו ולשונו שומר מצרות נפשו"?! אמר רבי ינאי: כל ימי הייתי קורא הפסוק הזה ולא הייתי יודע היכן הוא פשוט, עד שבא רוכל זה והודיעו "מי האיש החפץ חיים." לפיכך משה מזהיר את ישראל ואומר להם: זאת תהיה תורת :המצורע, תורת המוציא שם רע Vayikra Rabbah 16:2 A certain peddler would wander among the towns near Tzippori, calling out, “Who wishes to buy the elixir of life?” All the people would assemble before him. R. Yannai was sitting and studying. He said to him, “Come here and sell it to me.” He said to him, “You and others like you do not need it!” (R. Yannai) begged him to explain, so the peddler came over and brought him the book of Tehillim () and showed him the verse: “Who is the man who desires life? …Keep your tongue from evil and your lips from speaking guile.”(Psalms 34:13). R. Yannai said, “King said the same thing – ‘Whoever guards his tongue and his mouth, guards his soul from troubles’” (Proverbs 21:23). R. Yannai said, “All my life I would read this verse… and I did not know where it was explained until that peddler came and informed me ‘What man is he that desires life?’ Moses therefore warned Israel: “This shall be the law of the metzora – motzi ra” (someone who speaks evil about someone else). ... משלי י״ח:כ״א כא) ָ֣מ ֶות ֭ ְו ַחיִּים ְבּיַד־ ָל ֑שׁוֹן ֝ ְוא ֹ ֲה ֗ ֶבי ָה י ֹא ַ֥כל ִפּ ְר ָי ֽהּ׃) Proverbs 18:21 (21) Death and life are in the power of the tongue; And they that indulge it shall eat the fruit thereof.

Essay by Alan Cooper:

WebMD, a commonly consulted Internet source of medical information, devotes three pages to “Common Skin Rashes.” The site takes up the symptoms, diagnosis, and treatment of eczema, granuloma annulare, lichen planus, and pityriasis rosea, respectively. Should verbal descriptions be insufficient, the Mayo Clinic has posted a slide show, characterizing these and other disagreeable outbreaks as “not usually serious,” although they “may cause discomfort or pain, as well as embarrassment.” As for the etiology of the conditions, WebMD states in each case that “the cause . . . is unknown.” 10

Given the discomfort, discomfiture, and uncertainty that even mild skin eruptions can cause us nowadays, it should come as no surprise that they were a source of anxiety in ancient times. In this ’s parashah, that anxiety finds expression amidst an array of concerns about the human body and its functions. The purity laws in Leviticus

11 through 15, which digress from the narrative flow of the book,[i] are concerned with diet (chapter 11), reproduction (chapter 12), and bodily integrity (chapters 13 to 15, including property as an extension of the person).

In the context of the biblical cult, impurity arises out of perceived deviation from a

“normal” state, skin eruptions and bodily emissions serving as obvious cases in point.

Rituals of purification either signify or effectuate a return from “deviant” to “normal.” The destruction of the Temple and the concomitant end of Temple sacrifice eliminated both the need to remain in a state of ritual purity and the means of attaining that state. The biblical conceptions of normalcy and deviance, moreover, became increasingly obscure or alien to post-biblical sensibilities. As a result, alternative interpretations of the purity laws arose early in the history of interpretation.

At a glance, the opening chapters of Parashat Metzora seem like a biblical antecedent

tzara`at, starting/צרעת of WebMD. Leviticus 13 describes the disfiguring symptoms of with “a swelling, a rash, or a discoloration” that “develops into a scaly affection” (Lev.

13:1). The text then goes into specific manifestations, instructing the priest as to the proper diagnosis in each case.

Whatever condition is designated by the term tzara`at, it is not “leprosy” or Hansen’s disease—a misunderstanding that may be traced to the Septuagint (the Greek 11 translation of the Torah). In any case, the priest’s responsibility is not to identify the condition per se, but to determine whether or not it imparts impurity. In contrast to

WebMD, Leviticus 14 prescribes a course of ritual action rather than medical treatment.

The diagnostician is not a physician, after all, but a priest, and the rituals are to be undertaken only after the sores of the afflicted individual have healed (14:3). The purpose of the rituals is cultic purification (14:2), not medical treatment.

Isaac Caro (1458–1535) addresses this point in his Yitzhaq on Leviticus 14:2, where he writes that interest in the medical aspect of tzara`at “is inappropriate for our

Holy Torah, which is concerned with spiritual ailments and not physical ones. Skin eruptions are the province of medicine, which is concerned with bodily health (beri’ut ha-guf), whereas the Torah’s concern is with spiritual benefit (to`elet ha-nefesh).” After an aside on the physical causes of skin diseases, Caro reiterates that they are not the

Torah’s subject matter: “The Torah addresses tzara`at to teach that human ailments have two causes, one material (mi-tzad ha-homer) and the other spiritual (mi-tzad ha- nefesh),” and the Torah speaks only to the latter. A person of sound constitution whose affliction is spiritual “does not have to go to a medical doctor, but to a healer of the spirit.”

Today’s physicians are attentive to possible nonphysical causes of disease such as stress, anxiety, and depression, and many dermatological disorders have a psychosomatic component. According to the American Dermatological Association,

“Studies link factors that affect our emotional well-being . . . to an increase in skin, hair or nail problems.” Or, as a practitioner puts it, “A dermatologist’s work would be 12 incomplete if he/she did not consider and examine the whole patient, not only the physical body . . . but also the individual’s mind (the psyche or the psychologic aspects, ‘the soul’).”[ii] Lacking the resources and terminology of modern psychiatry to pinpoint the cause and potential cure of the “spiritual” malaise, Caro relies on the longstanding rabbinic notion that “it is brought on by evil speech.”[iii] He subdivides

“evil speech” into three categories: statements that are malicious even if true (lashon ha-ra); second-hand gossip (rekhilut); and outright slander (dibbah). Then he argues with considerable ingenuity that three of the items designated for the rituals of purification in Leviticus 14:4 are intended to provide reparation for the three forms of evil speech: the slaughtered bird for lashon ha-ra; the live bird for dibbah; and the crimson stuff for rekhilut.

Other texts offer broader and more general etiologies of tzara`at. Leviticus

Rabba 17:3 enumerates 10, possibly corresponding to the number of afflictions

(nega`im) described in the parashah. The 10 causes are idolatry, illicit sex, bloodshed, profanation, blasphemy, embezzlement, theft of personal property, arrogance, evil speech, and casting the evil eye—each one of which the midrash exemplifies with a biblical story. The author of Midrash Tadshe (chapter 16)[iv] boils them down to three: envy (referring to Miriam in Numbers 12), greed ( in 2 Kings 5), and arrogance

( in 2 Chronicles 26).

Modern medicine is attentive to the relationship of mind and body: our psychological state unquestionably affects our physical condition. As the American Psychological

Association admonishes us, “Pay attention to what your body is telling you about the 13 state of your mind.” This week’s parashah offers a similar lesson with respect to spiritual well-being: we must be attentive to what our bodies are telling us about the condition of our souls. The author of Midrash Tadshe (chapter 17) asks why the priest is commanded to take two birds for the ritual of purification, slaughtering one and setting the other free (Lev. 14:5–7). He asserts that the slaughtered bird, dead and buried in the ground, symbolizes an infirmity that is gone for good. The live bird, on the other hand, serves as a reminder that reverting to the behavior that brought on the ailment in the first place could engender a relapse: just as the bird might return from the open country, so the affliction might recur. It therefore makes good sense to avoid thoughts, words, and actions that can trigger ill effects—sound advice that is conveyed in an odd and intriguing way in Parashat Metzora as refracted through the lens of traditional commentary.

The publication and distribution of the JTS Commentary are made possible by a generous grant from Rita Dee and Harold (z”l) Hassenfeld.

[i]The narrative resumes in Leviticus 16:1, harking back to chapter 10.

[ii]Quotation from Emiliano Panconesi, “Psychosomatic Factors in Dermatology:

Special Perspectives for Application in Clinical Practice.”See also Philip D. Shenefelt,

“Management of Psychodermatologic Disorders.” 14

[iii]For an excellent introduction to the concept of “evil speech” (lashon ha-ra) and its consequences, see David Golinkin, “Death and Life Are in the Hand of the Tongue.”

[iv]Midrash Tadshe, also known as Midrash Pinhas ben Yair, is a fascinating and unusual work, probably composed in Southern France sometime before 1000 CE. A copy of the Hebrew text may be downloaded here.