Metzora 2022
Isaac’s Parsha Corner · 2022
“This shall be the Torah of the Metzora on his day of purification, and he shall be brought to the Kohen.” (Lev 14:2)
In Sefer Vayikra, the term “Torah” is used several times: “And this is the Torah of the burnt offering (Torat Ha-Olah),” “And this is the Torah of the sin offering (Torat Ha-Asham},” “And this is the Torah of the peace offering (Torat Ha-Shlamim).” Here also I have prepared a Torah for the Metzora. (Midrash Tanchuma Yashan: ibid.)
Midrash Shir Hashirim explains the word "torim" in the verse, “Your lips are beautiful with adornments (Na-vu Lechaychich Ba-Torim),” as the many times the word “Torah” is used in the Chumash. God says, “I request only that you engage in this Torah; although the sacrifices are no longer, if you are engaged in their study, I will consider it as though you have sacrificed before me each day.” (Midrash Song of Songs 1:10)
The lips are beautiful because they are engaged in the study of the Torah. The sin of Lashon Harah, or evil speech, which is most closely associated with Tzaraat, can be purified through the study of Torah. While all Torah study would qualify, it is the study of the purification of the Metzora that most efficaciously achieves the required results.
The Midrash wonders about the verses, “And he will be brought to the Kohen. And the Kohen will go outside the camp, and he shall see that the affliction has healed from the Tzarua.” “What does he see," asks the Midrash "On each day the Kohen would offer rebuke saying 'Change your evil ways and repent before your God and you shall immediately be healed.' If he repented then the Kohen would see that the affliction was healed and would commence the ceremony." (Midrash Hachefetz) The Kohen is less interested in the appearance of the affliction than in the improved character of the afflicted. According to the well-known commentary of the Ramban, the Kohen doesn’t actually measure the affliction but simply estimates that it has receded somewhat.
The Kohen then takes two birds (purchased with his own money) and a cedar branch, a red thread and hyssop. He slaughters one bird onto an earthen vessel containing spring water (lit: “mayim chayim” the water of life). He then takes the live bird and the other three items, dips them all together into the mixture of blood and water, and sprinkles the mixture of blood and life water onto the Metzora. The live bird is then released into the wild.
The presumed sin of the Metzora is evil speech,” namely, Lashon Hara. Birds remind us of the continuous chirping associated with loose lips. Words can kill, and “life and Death are in the hands of the tongue.” This is symbolized by the killing of the one bird and the mixing of its blood into the “water of life.” The live bird stands for the repentant, former Metzora. He is able to fly away but the blood of the victim of his evil speech remains and clings to him. Other “birds” may attack him and bring him down because he has yet to seek forgiveness from his victim.
The Metzora goes through a complete physical purification process that includes freshly laundered garments, a total body shave, and a visit to the mikvah. This type of ceremony, which represents his rebirth, is often associated with conversions.
At this point, the Metzora re-enters the camp but remains outside of his own home – an act that is arguably more humiliating than being outside the camp. Now he is a public spectacle!
At the end of seven days, he again performs a ritual body shave, a mikvah visit, and dons fresh clothing. He is then able to bring the sacrifices that will allow him back into his home. The Metzora brings wealth-dependent sacrifices. For the wealthier individual, it includes three sheep, three measures of flour, and one jug of oil. The first sacrifice is a sin offering. The Kohen takes blood from the sin offering and places it on the Metzora’s right ear, right thumb, and right toe. Next, he takes the oil and pours it onto his own palm. He then places the oil again on the right ear, thumb, and toe of the purified Metzora. It must be the same places on which he placed the blood. This is similar to the induction ritual for the tribe of Levi. The oil is then sprinkled seven times towards the Holy Temple and the remainder placed on the head of the former Metzora. The other two sheep are then brought, one as an Olah and one as a Chatas. Then and only then may the Metzora re-engage with his fellow citizens.
This extraordinary purification process is like none other, though it does recall elements of the cleansing of other defiled individuals. It hints at the ritual of the Red Heifer, as well as at the ritual of the Nazir’s cleansing. It even has elements of the four species taken on Sukkot! This is the Torah of the Metzora that will remove the stain of Tzaraat.
Dedicated to the memory of Joel Shulman A’H.