WHEN A PERSON HAS ON THE SKIN OF HIS BODY In this verse we find most of the recurring technical terms for the infections referred to in chapters 13-14, and it would be helpful to define these terms here.
- Se’et, translated “swelling.” A more precise rendering is “local inflammation, boil, mole.” This is a generic classification for diverse local inflammations or protrusions, which may assume any one of several forms. In 13:28, Hebrew se’et ha-mikhvah, “the se’et of the burn,” is synonymous with tsarevet ha-mikhvah, the scab, scar of the burn.” So, se’et and tsarevet both designate similar protrusions.
- Sapahat or mispahat, translated “rash.” Literally, sapahat characterizes the ailment as “growing” out of the skin, that is, “breaking out.” This term is not the name of a specific disease of the skin but, rather, identifies a symtomatology in the same way that “rash” does in English.
- Baheret, translated “discoloration,” but more literally “white, shiny spot.” It may designate a disease known as vitiligo, a whitish ailment of the skin called bohak.
- Nega’, translated “affection.” This is the generic term for plague and for various sorts of diseases. Literally, it means “touch” and reflects the widespread, ancient belief that gods afflicted persons by their touch. The biblical example closest to expressing this belief occurs in the story of Jacob’s contact with the angel of God.
- Tsara’at, translated “scaly affection.” This rendering of tsara’at is based on the given symptomatology. The etymology is uncertain. –Levine, JPS Torah Commentary
2. person. Heb. adam, which refers to both men and women (see Genesis 5: 2, where God identifies both woman and man as adam). Miriam’s case in Numbers 12 demonstrates that women can be afflicted (see also below, vv. 29, 38). -Eskenazi, Dr. Tamara Cohn. The Torah: A Women's Commentary
Many commentators ask: “What was the wrongdoing or the sin that brought on such serious infections and prompted the emergency procedure of quarantine?
In answering that question, interpreters focus attention upon the record of major biblical personalities who are said to have been afflicted with tzara’at, or “skin disorders.”
Rashi, for example, points out that Moses suffered from a serious skin disease after he complained to God that the people of Israel would not listen to him. Because he implied that the people refused to follow God’s commandments, Moses was punished. The Torah says that “his hand became infected, as white as snow.” (See comment on Exodus 4:1-6.)
Earlier rabbinic tradition argues that Miriam, the sister of Moses and Aaron, was stricken with a skin disease because she slandered her brothers by gossiping about their relationships with their wives. “They are busy leading the people and make no time to spend at home,” the rabbis accuse her of saying. They also point out that she embarrassed Moses publicly by questioning his marriage to a Cushite woman and by implying that she was as important a prophet as he was. For her gossip, slander, and public accusations, say the rabbis, Miriam was punished with a serious skin infection. (See Numbers 12:1-13; also Leviticus Rabbah 16:1.)
Rabbi Yochanan, quoting Rabbi Yosi ben Zimra, warns that “spreading leshon ha-rah – slander, lies, or misinformation – is identical to denying the power of God.” God commands honesty and the truth. If a person is dishonest, God’s desire is undermined. Such a person, say Rabbi Yochanan, will be punished with skin infections.
At another time, Rabbi Samuel bar Nachmeni, quoting Rabbi Yochanan, argues that “the serious skin infections mentioned by the Torah are the result of seven kinds of wrongdoing: slander, bloodshed, perjury, adultery, arrogance, misappropriation, and meanness.” Several examples are given: Joab is punished with skin disease because he murders Abner. (IISamuel 3:29) Gehazi is inflicted because he lies to Na’aman. (IIKings 5:23) Pharaoh is penalized because he takes Sarah away from her husband, Abraham. (Genesis 12:17) King Azariah is inflicted with skin disease because he seeks to appropriate the priesthood under his power. (IIChronicles 26:16) For the rabbis, all these examples prove that tzara’at is the result of wrongdoing. (Arachin 15b-16a)
Obadiah Sforno enlarges upon Maimonides’ observation, arguing that the quarantine ordered by the priest is meant to prompt a person to ask God’s forgiveness for his or her sins. The quarantine is a time to reconsider one’s actions, both the intentional and the unintentional ones. In confronting one’s shortcomings, honestly scrutinizing one’s treatment of others, there is chance for personal improvement and repentance. In this way the affliction of tzara’at leads to isolation, which leads to repentance, which brings about God’s forgiveness for wrongdoing and the rehabilitation of each sinful human being. (See comments on Leviticus 14:21.) –Fields
- The Rabbis refer to the verse עזֹ֤את תִּֽהְיֶה֙ תּוֹרַ֣ת הַמְּצֹרָ֔ “This shall be the law of the person afflicted with tzara'ath,” –Leviticus 14:2. They break the word “Metsora: into two words “MATSAH” which means “to pursue” and “Ra” which means “evil.” What connection do you see between speaking ill of others and our health?
The Mitzvah of Visiting the Sick
The Origin of the Mitzvah of Bikkur Choim
The Lord appeared to him by the terebinths of Mamre: Genesis 18:1 – Why did God appear to Abraham at this particular time?
To visit the sick. Rabbi Hama the son of Hanina said, “It was the third day of his circumcision and God inquired of his welfare. Rashi
- In what ways do visitors bring comfort to us when we are ill?
- What do people do that is helpful and what is hurtful when visiting people who are sick?
The Mitzvah of Bikkur Choim
One of Rabbi Akiva’s disciples fell ill, and the sages did not come to visit him. So Rabbi Akiva went to visit the disciple, and because he saw to it that the ground was swept and sprinkled for him, he recovered and said, My master, you have brought me back to life.” Rabbi Akiva went out and expounded, “He who does not visit the sick is as though he had shed blood.” Talmud – Nedarim 40a
- Rabbi Akiva was the leading sage of his generation. Why is this story told?
- What is the power of a visit to one who is ill?
The Planning of a Visit for Bikkur Cholim
Rabbi Shisha the son of Rabbi Idi said: A person should not visit the sick during the first three hours of the day or the last three hours of the day, for he may dismiss praying for him (the sick person). During the first three hours his illness is easing; during the last three hours his sickness greatly weakens him. Rashi
- What are considerations for when to plan a visit to someone who is ill?
- How does the condition of the person who is ill affect the feelings of the visitor?
The Presence of God Rests with Those Who are Ill
Rabin said in the name of Rav: From where do we know that the Holy Blessed One sustains the sick? As it says, “The Eternal will support (the sick person) upon his bed of illness” (Psalm 41). Rabin also said in the name of Rav: From where do we know that the Divine Presence rests above the invalid’s bed? From the verse, The Eternal will support (the sick person) upon his bed of illness” (Psalm 41). Talmud – Nedarim 40a
- How do you think the Divine supports people when they are ill?
- How do we experience the Presence of the Divine when a one will not recover?
A Compassionate Hand
Rabbi Yochanan once fell ill and Rabbi Chanina went to visit him. He said to him, “Are your sufferings welcome to you?” He replied, “Neither they nor their reward.” He said to him, “Give me your hand.” He gave him his hand and he raised him. Why couldn’t Rabbi Yochanan raise himself?” They replied, “The prisoner cannot free himself from jail.” Talmud – Brachot 5b
- How do you interpret this text?
- How does human contact aid in healing?
Mitzvot of Kindness as a Mirror of the Divine
What is the meaning of the verse, “Follow none but the Lord your God?” (Deuteronomy 13:15). Is it possible for a human being actually to follow the ways of God? What it means is that we should imitate the attributes of God.
- As God clothed the naked-as it is written: “And the Lord God made for Adam and his wife garments of skin, and God clothed them”- so you should clothe the naked.
- As God visited the sick-as It is written: “The Lord appeared to Abraham by the terebinths of Mamre” so you should visit the sick.
- As God comforted the mourners- as it is written: "After the death of Abraham God blessed his son Isaac"- so should you comfort the mourners.
- As God buried the dead-as it is written: “He buried him [Moses] in the valley”-so also you should bury the dead. Talmud – Sotah 14a.
- How do you reflect the Presence of the Divine when visiting someone who is ill?
IF A MAN HAS IN THE SKIN OF HIS FLESH … LIKE THE NEGA OF TZARA’AT… In the previous parashah, Shemini, the Torah lists the various types of animals and birds that may be eaten and those that may not be eaten. Here, we have the law of tzara’at, which, according to our Sages (Arakhin 15), afflicts a person who was guilty of lashon ha-ra – slander. The reason for this juxtaposition is because people are more concerned about not eat non-kosher food than they are about “eating up” a person through slander. Thus we learn from the juxtaposition that “eating up” a person is no less a sin than eating a worm. –Torah Gems
AND THE PRIEST WILL LOOK ON THE NEGA … AND THE PRIEST WILL LOOK ON HIM… Why the redundancy? One can say that the verse refers to two different aspects. In the first, “the priest will look on the nega.” This involves the physical act of looking, where the priest checks to see if there are signs of tzara’at. The second aspect, though, refers to another type of “looking.” Thus we are told, for example, that if the person is a bridegroom in the first seven days of his marriage or if a person comes to the priest in the middle of a festival, the priest does not judge the person to have tzara’at until that week or that festival have ended, so as not to disturb his joy. Thus, the priest must “look” at various external factors as well, for the ways of the Torah are ways of pleasantness. –Torah Gems
- When do you think it is important to set aside the literal reading of laws for the sake of a higher purpose?
AND THE PRIEST WILL LOOK ON THE NEGA … AND THE PRIEST WILL LOOK ON HIM… It would appear that we have a hint here that when one looks at a person, one should not only see his bad points – where he has been afflicted – but should look at him as a whole, including his good points. Thus, although the priest must first “look on the nega,” afterwards he “must look on him” as a whole. –Torah Gems
- How can looking at a person as a whole help us when we encounter people we find difficult?
If someone visits a sick person, it is possible to tell whether he is a friend or enemy of the sick person. If the patient’s condition has not become worse, a friend will say that it is a sign that he is getting better. In the same circumstances, an enemy will say that the fact that there has been no improvement is a sign that the patient is deteriorating. Neither is lying and neither is exaggerating, but each reads into the situation what he wishes to. The priest, on the other hand, must be merciful. If the condition has not deteriorated, he must deduce that conditions are improving, and must pronounce the person clean. –Torah Gems
4. the priest shall isolate the affected person for seven days. If the diagnosis is uncertain, the individual is quarantined. The priestly writers seem to advocate special quarters for the afflicted, probably outside the camp for the wilderness period and other quarters, after Israel’s settlement in the land of Canaan. -Eskenazi, Dr. Tamara Cohn. The Torah: A Women's Commentary
It is chronic leprosy on the skin or body. If a person with an “old” ailment, or what we would call a chronic condition, is brought to the priest, a different set of diagnostic criteria is applied. Exposed (“raw”) flesh in an infected area indicates that the old ailment never healed properly. If, however, the exposed flesh is subsequently covered by new skin (referred to by the text as “turning completely white”), this indicates that the chronic tsara’at has healed. –Levine