Shabbat Parshat Tazria-Metzora Rosh Chodesh Iyar

This week's Torah Gems were prepared by

Adam Solomon

Shabbat Parshat Tazria-Metzora
Rosh Chodesh Iyar


In this week's parasha, Tazria-Metzora, there is an in depth discussion of the phenomenon of tzora'at. Tzora'at is sometimes erroneously translated as leprosy, though it is clear that it is not the same disease as Hanson's disease. Tzora'at was viewed as a loss of life-force, and it is interesting to compare actions a sufferer was to take with those of mourning. Someone afflicted with tzora'at tore his clothing and was supposed to cover his face up to his mustache. Today Jewish mourners tear their clothing. Covering one's face in the manner described was also a Jewish mourning practice in the past.

One action that someone afflicted with tzora'at was supposed to observe was calling out "impure, impure" as they walked down the road. Rashi, the prolific French medieval commentator, notes that in Torat Kohanim it says this is done to warn others of the sufferer's impure state. Then why is there the repetition of the word "impure"? Sometimes when a repition like this occurs in the Torah it is done for emphasis. Other times, it means there are two meanings implied.

Rabbi Moshe Elefant of the OU mentioned one possibility during a daf yomi lesson. One of the two repitions of the word "impure" is indeed to warn people of the sufferer's impure state, the other repitition, though, is a request for people to daven for a complete and speedy healing of the person with tzora'at.

Traditionally, it is understood that one of the causes of tzora'at is the sin of lashon ha'ra. By asking for (and hopefully receiving), other people's compassion perhaps the sufferer of tzora'at is repairing damage that lashon ha'ra causes the community. I think the Torah is also saying that it is more important to give compassion to the sick rather than blaming them for their illness. How often when someone has a disease like lung cancer are we quick to ask that first question "did they smoke" rather than offering our hope for a refuah shleymah? Specifically, we'd be engaging in lashon ha'ra in that instance - it might be true, but it doesn't matter. What's required from us when someone is suffering is our compassion and prayers. Trying to understand why bad things happen is an understandable impulse, but it not necessarily a constructive or helpful one.

When Cantor Michelle Mason was an intern at KI she pointed out that processes for declaring someone afflicted and cured of tzora'at involved cohenim. Cohenim normally avoided situations when they would be exposed to ritual impurity, because it made them temporarily ineligible to participate in the Temple worship services. Yet, in the case of tzora'at, they were directly commanded to diagnose the affliction and thereby expose themselves to ritual impurity. Cantor Mason posited that the personal involvement of the cohenim was a comfort to someone afflicted with tzora'at.

Since we are supposed to be a nation of priests, I hope that we take inspiration from this week's parasha to offer comfort and prayer for people who are sick.