Rabbi Roodyn

This week’s sedra contains the laws of tzaraas, generally translated as a form of leprosy. The metzora  who is struck with this affliction has to undergo a process of confinement and purification in order to be able to re-enter society. At first glance it seems that this is some form of Biblical medicine for a contagious disease, but a closer look at the verses and related laws shows that this is far from being the case.

There are a number of indications that this is no ordinary illness and certainly no ordinary healing process. Actual leprosy is referred to later in the Torah in Devarim 28:27 and no elaborate purification process is required. Furthermore the Kohen does not need to inspect the whole of the afflicted body, only those parts that are readily visible and in addition all the ‘infected’ household items are moved out into the street, hardly a good idea if we are attempting to prevent infectious diseases.

The plot thickens when we learn that the Kohen may not diagnose the metzora  during seasons when masses of people congregate, such as the three foot festivals when the entire nation was present in Jerusalem. In addition, the metzora is only expelled from walled cities, but is allowed to move freely amongst the people in unwalled cities and open villages and the laws of the metzorah only apply to Jews but not to non-Jews who exhibit the same symptoms. If the concern here was for infection, then we would have a potential epidemic on our hands!

Rav Shimshon Raphael Hirsch concludes from here that this chapter is not simply dealing with the cure and prevention of diseases. Rather, the Gemara tells us that this affliction comes as a result of social sins such as slander and arrogance. The Midrash says that it comes as result of ‘haughty eyes, a lying tongue, hands that shed innocent blood, a heart that devises thoughts of violence, feet that run to do evil, a false witness who spreads lies and one who incites conflict between brothers. The last one is deemed to be worse than all the others.

The confinement that he is subject to is to instil in him an awareness of the consequences of his actions as he is forbidden from dwelling in the social sphere of the mishkan and by extension all walled cities. This is to enable him to engage in introspection, recognise his negative behaviour and commit to rectifying it.

In fact there is also another way for him to examine his shortcomings and that is actually through enjoying the company of others. Festivals and holidays are days of intensified socialising among relatives and friends. These special days offer him a special opportunity to examine and refine his thoughts, words and deeds in his conduct with his fellow men. Refinement of his character traits will bring about a change in the tzaraas and he will have nothing to fear when the Kohen examines him after the festival.

Although the laws of tzaraas do not apply today, the message contained within it is an incredibly relevant one. As we approach the festival of Pesach, with all of its socialising, we are reminded of the importance of ensuring that our interactions with others and especially our speech are positive and constructive.