Tazriah and Metzorah and Yom Haatzmaot 2020

1In this week’s first Torah reading, Parshat Tazria, the Torah identifies the three types of Tzaraat afflictions. They are the Tzaraat of the skin and that of the clothing and of the house. Each is described by describing symptoms. The process begins by stating “a man who has on his skin any of the following symptoms Si’es, Sapachat, or Baheret (all shades of white each brighter than last .rashi)… he shall be brought to the Kohen”. Ibn Ezra writes, “Willingly or not”. Sometimes the Metzorah himself pursues the Kohen and sometimes friends or family or neighbors bring him in. Either way, until the Kohen declares “Tamei”, neither the garment nor the house nor the person is Tamei. If so, what would cause someone to come forward and present his situation to the Kohen just to be subject to the humiliating examination and resultant requirements enumerated in this parsha? Why subject yourself to excommunication or having your home demolished?

2The Ramban points out that the Tzaraat on the garment or on the house was a supernatural event. There is nothing in nature to explain this phenomenon other than a result of some sinful action by the wearer or the resident. Tzaraat on the skin was, according to the Ramban actually an illness. [it is commonly referred to as leprosy but that may be coincidental because both the tzarua and the leper were shunned by the community.] Whatever this illness was, either leprosy or some other disease of the skin, it is likely that there was no known cure at the time. [The cure for leprosy if that in fact is Tzaraat wasn’t until the 1940s.] We can understand now the motivation driving the individual with that affliction to approach the Kohen. The Parsha certifies the Kohen as the healer of this disease.

3The Rambam, on the other hand, disagrees. He writes that Tzaraat in all its forms is entirely spiritual. It comes as a result of sins. The Kohen’s role is to be a spiritual healer, hopefully assisting the sinner to cast off sins. The Kohen performs this healing in an unscientific almost careless fashion, According to the Ramban the Kohen is not required to measure the Negah to determine whether it is larger or smaller than before, he simply uses his judgment. “If in the eyes of the Kohen it did not spread” he does not need to measure it. [The Rash disagrees and requires careful measurement]. The Kohen is given a great deal of latitude with his judgment. The reason for this seeming inexactitude is that the Kohen is first and foremost a healer of sins. The Kohen’s examination includes a thorough scrutiny of the Metzorah’s spiritual personality with a special emphasis on his speech and other interpersonal matters. Imagine the interview checklist, “Here is a list of potential failings that could be at the root of your disease, theft murder slander etc.” The specific sin is identified, and a program of repentance is developed with the support of the Kohen that the Metzorah can act upon. The time away from society is used to repair the personality flaws uncovered by the Kohen. At the end of the initial seven day period the Kohen discusses the spiritual progress alongside the physical progress or regress. In addition to the physical change the spiritual change should correlate. If the Kohen see’s or hears progress he will make a cursory review of the physical Negah and will declare the Metzorah to be healed.

4Yom Haatzmaot

5Slander, or Lashon harah, has other consequences beyond Tzaraat. The sin of Lashon harah committed by the 10 spies about the land of Israel resulted in denying them and the recipient nation access to Eretz Yisrael for 40 years. 2000 years ago we were sent outside the camp of Eretz Yisrael because of our own spiritual failing especially unfounded hatred, or Sin’at Ch’inam.

6After a long and painful diaspora our nation has returned. We in Galut however remain on the outside looking in. We are like the Tzaruah in this week’s parsha, outside the camp, desperately needing to enter. Shall we call out Tamei Tamei? Are we unclean like the Metzorah?

7This Shabbat we read about how the Kohen works with the Metzorah who is outside of the 3 camps. Next week the torah reading is about the Yom Kippur service. The same Kohen who one week is involved with purifying the most defiled is now tasked with entering into the most holy; “Lifnai Velifnim” the holiest place on earth. These two torah readings, in following one another, compare and contrast the two events.

8We in the diaspora are as far away from sanctity as the Metzorah whose mere entry into a building generates Tumah for all contained therein. To live in Eretz Yisrael is to be able to experience the holiness of the Kodesh Kadashim. It is that holiness that emanates outwards to all who have chosen to dwell in the land.

9May this Yom Haatzmaot mark the beginning of our journey back to our home in Eretz Yisrael and like the healed and reborn former Metzorah may our return be joyous and with a new spirit.