Torah Weekly

For the week ending 25 April 2015 / 6 Iyyar 5775

Parshat Tazria - Metzora

by Rabbi Yaakov Asher Sinclair -
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The Torah commands a woman to bring a korban after the birth of a child. A son is to be circumcised on the eighth day of his life. The Torah introduces the phenomenon of tzara'at (often mistranslated as leprosy) — a miraculous affliction that attacks people, clothing and buildings to awaken a person to spiritual failures. A kohen must be consulted to determine whether a particular mark is tzara'at or not. The kohen isolates the sufferer for a week. If the malady remains unchanged, confinement continues for a second week, after which the kohen decides the person's status. The Torah describes the different forms of tzara'at. One whose tzara'at is confirmed wears torn clothing, does not cut his hair, and must alert others that he is ritually impure. He may not have normal contact with people. The phenomenon of tzara'at on clothing is described in detail.


The Torah describes the procedure for a metzora (a person afflicted with tzara'at) upon conclusion of his isolation. This process extends for a week and involves korbanot and immersions in the mikveh. Then, a kohen must pronounce the metzora pure. A metzora of limited financial means may substitute lesser offerings for the more expensive animals. Before a kohen diagnoses that a house has tzara'at, household possessions are removed to prevent them from also being declared ritually impure. The tzara'at is removed by smashing and rebuilding that section of the house. If it reappears, the entire building must be razed. The Torah details those bodily secretions that render a person spiritually impure, thereby preventing his contact with holy items, and the Torah defines how one regains a state of ritual purity.



So Far Away

"The Kohen shall look, and behold! The affliction has covered the person’s entire body; then he will declare the affliction to be pure." (13:13)

Tzara'at, frequently mistranslated as leprosy, was a disease that was a result of spiritual defects, such as speaking lashon hara (slander).

The verse here is puzzling, for if "the affliction has covered the person’s entire body", that must mean that he is far from pure, and yet the Torah tells us that the Kohen shall "declare the affliction pure". How can he be pure if the affliction covers his whole body?

The answer is that he is so far from being cured, having ignored all the warnings to do teshuva (repentance), that the disease ceases to perform any further purpose. Therefore, the Torah specifically does not say that the Kohen shall declare him pure, rather that "the affliction is pure". He, on the other hand, is as far from purity as is possible.

Nowadays, it seems as well that we are not on a high enough spiritual level to merit this reminder to correct a spiritual defect, and our bodies do not reflect the state of our spiritual health in this way.

  • Sources: based on the Ha'amek Davar and Rabbi S. R. Hirsch



"...and he shall be brought to the Kohen." (14:3)

When a person speaks lashon hara (slander) it indicates that he has no concept of the power of speech; that he considers words to be insignificant in comparison to actions. As the nursery rhyme says, "Sticks and stones may break my bones, but words will never harm me."

Nothing could be further from the truth. When a person speaks evil, he awakes a “prosecutor” in Heaven, not only against the target of his speech, but also against himself. An angel stands by the side of each of us, recording our every word. In order to teach those who speak slander the power of just one word, the Torah instructs that the offender be brought to the Kohen. But, even as he is on his way to the Kohen, his body covered with tzara'at for all to see, and until the Kohen actually pronounces the word "Impure!" he is still considered totally pure. Similarly, he cannot regain his former status, although his disease has healed completely, until the Kohen again pronounces him to be spiritually pure. From this, the speaker of lashon hara is taught to reflect on the power of each and every word. For with one word he can be made an outcast, and with one word he can be redeemed.

  • Source: based on Ohel Yaakov

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