Parashat Metzo'rah forms a
sequel to Parashat Tazri'a and is defined by the words: "the Torah of the
leper for the day of his cleansing" (Lev. 14:2). Just as it was the priest who diagnosed the
state of leprosy, it is only he who could now determine if "the affliction
- or plague - of leprosy is healed" (v. 3 literal
translation, emphasis added). This “affliction” or “plague” (which some of the
English translations omit and in others it is “plague” or “infection”) is “nega.”
It stems from the root n.g.a (noon, gimmel, ayin), with the primary meaning
being "to
touch." The most famous 'touch' in Scripture that had a significant
influence on all the afflictions we are dealing with here is found in B’resheet
(Genesis) 3:3: "But of the fruit of
the tree which is in the midst of the garden, Elohim has said, `You shall not
eat it, nor shall you touch it, lest you die'" (italics added). The
Children of Yisrael were likewise charged not to touch Mount Chorev
Referring back to the
person being cleansed… It is now incumbent upon him to take two living and
clean birds, cedar wood, scarlet and hyssop for his offering. One of the birds
was to be killed in an earthen vessel over “living” ('running,' in English)
water. The living bird is to be taken with the cedar wood, the scarlet and the
hyssop, all of which are to be dipped in the blood of the dead bird, over
“living” ('running') water (ref. 14:4-6). Interestingly, "living" is
mentioned four times in this short passage. "Scarlet" in
Hebrew is “tola'at shani,” which is literally a "worm of
scarlet" (i.e. the worm from which the dye was extracted).
Incidentally, in Parashat F’kudey (Ex. 38:21 - ch. 40) the term “worm of
scarlet” – tola’at shani – was rendered scarlet thread – signifying the blood of the
atonement and was mentioned along with the gold, the blue and the purple. Yet
here, the worm may denote a very humble status (e.g. Ps. 22:6; Is.
41:14). “Hyssop” is the translation (actually a form of transliteration)
of “ezov,” symbolic one of the lowliest plants, especially when compared
to the cedar. In Mlachim Alef (I Kings) 4:33 we read: "…from the cedar
tree of Lebanon
Next, the earthen vessel
also connotes humility (e.g. "we have this treasure in earthen
vessels" 2nd Cor. 4:7). Whether this combination of the lowly with the
lofty denotes different types of individuals, or whether it is pointing to the
characteristics within the individual (who is to reform from the sin of pride
and haughtiness and become humble and submissive), is an issue that has been
hotly debated. However, regardless of the answer to this question, for
cleanliness to be declared the bird's blood must be sprinkled seven times on
the person undergoing the purification.
In the course of this
cleansing process, the priest had to go outside the camp to the place where the
afflicted person was quarantined (14:8). In the previous Parasha we noted that
the phrase "outside the camp" (“the city” or “the gate”), has a dual
connotation. In Vayikra (Leviticus) 4:12 and 6:11, there was "a clean
place outside the camp." Here in 14:40, 41, and 45 reference is made to
"an unclean place outside the city." Both places are singled
out, and are in fact related. The priest who goes outside the camp comes in
contact with the unclean, or afflicted person, much like our High Priest who
(in order to cleanse us) had to come to our contaminated world so that we could
join Him "outside [His] camp" (ref. Heb. 13:13).
On the “eighth day,” after
the seven day watch (ref. 14:23) and the concurrent bodily purging, the person
undergoing the cleansing comes forth with his offerings. Notice, this selfsame
individual goes through a ritual similar to the dedication for service of
A’haron and his sons (cf. Ex. 29:20,21; Lev. 8:23, 24). And so we read:
"The priest shall take some of the blood of the trespass offering,
and the priest shall put it on the tip of the right ear of him who is to
be cleansed, on the thumb of his right hand, and on the big toe of his right
foot… And of the rest of the oil in his hand, the priest shall put some on
the tip of the right ear of him who is to be cleansed, on the thumb of his
right hand, and on the big toe of his right foot, on the blood of the trespass
offering” (14:25-28). Atonement is thus granted, as well as anointing for
'hearing,' 'doing,' and 'walking' (see Hebrew Insights into Parashat Tetzaveh,
Ex. 29:20).
Since quite a substantial
offering was being expected of the person being cleansed, provision was made
"if he is poor and cannot afford it…" (14:21). "Cannot afford"
is expressed by a typical picturesque idiom, "his hand is unable to
reach," as "hand reaching" (of this type) denotes financial
well being. "To reach,"
stemming from the root n.s.g (noon. sin, gimmel), also means "to pursue,
or overtake."
"When you have come
into the land of Canaan
A house so plagued is to be
"emptied out" of its content (14:36). “Pina” - of the root p.n.h (pey, noon,
hey, meaning "to turn"), is the verb used here. In Parashat Trumah (in Ex. 25:20), we have
already encountered p.n.h, in relationship to the "showbread"
("bread of the face") and the faces of the cherubim
placed on the Ark of the Covenant (“face” being “panim”). In the course of
"emptying out" the house there is a “turning” - that is, "making
way" and by implication a “clearing” or an “emptying out." The act of
emptying out one's house (and taking it apart, if need be, 14:40-45) has a
further symbolic meaning. We thus read in 2Corinthians 5:1: "For we know that if our earthly house, this tent, is
destroyed, we have a building from Elohim, a house not made with hands, eternal
in the heavens." According to Midrash Rabba 17:7: "And I will put the
plague of tza'ra'at in the house of the land of your possession (14:34) - this
refers to the Temple
"Scale"
is “netek,” from the root n.t.k (noon. tav, kof), meaning “to pull
off, draw, disconnect, or remove." Ee’yov
(Job) laments: "…my purposes are broken off – “nitku”…” (Job 17:11
italics added). And again in Jeremiah, "my tent is plundered, all my
chords are broken…” (10:20, italics added). The swelling is called “s'et,”
of the root n.s.a (noon, sin, alef), meaning "to lift, carry
or hold up." S'et, as such, according to B.D.B Lexicon is
"exaltation, dignity or swelling". [2] Ee’yov (Job - 41:25), speaking of Leviathan, says: "When he raises
himself up, the mighty are afraid" (italics added). “Scab” is the
translation of “sapa'chat,” which is of the root s.f.ch (samech, fey,
chet), meaning "to join, or add." It can also refer to
that which is overgrown. In Chavakuk (Habakkuk) 2:15 we read, "Woe to him
who gives drink to his neighbor, joining him to your wineskin,
even to make him drunk, that you may look on his nakedness!” (Italics
added). Finally, the "bright spot" is “baheret,”
of the root b.h.r (bet, hey, resh), which means "bright or brilliant,"
used almost exclusively in relationship to a physical condition. However, one
reference in Ee’yov (Job) 37:21 seems to indicate a light so bright that men
cannot look at it.
Lining up the terms,
according to their respective connotations, will create the following picture:
A breaking or removal (possibly from the Almighty) will lead to
the attitude of loftiness resulting in rebelliousness and pride,
followed by wrong attachments. From there the path is open to what may
appear as an effulgence, but is actually nothing more than a blinding
false light. The entire body of instructions is finalized by the words:
"…to teach on the day of the unclean, and on the day of cleansing; this is
the Torah of the tza'ra'at" (14:57, literal translation). Thus, this long
passage, which starts in verse 34, is solely for the purpose of teaching (“le'horot”)
the Torah (as it pertains to the issue at hand). Torah impartation, therefore,
is what it takes to counteract the sequence portrayed above and its dismal
results.
The next section of the
Parasha (chapter 15) deals with unclean discharges omitted by the body (which
are the natural outcome of the sequel of conditions described above).
"This was an emblem of the corruption of nature, and of all evil things
that are in or flow out of the evil heart of man, which are defiling to
him"[3] (see Mat. 15:18).
"If a woman has a
discharge of blood for many days, other than at the time of her customary
impurity [her regular menstrual cycle], or if it runs beyond her usual time of
impurity, all the days of her unclean discharge shall be as the days of her
customary impurity. She shall be unclean [for as long as she has the
discharge]… Whoever touches those things [which she has handled] shall be
unclean…" (15:25, 27). This injunction makes the episode recorded in the
Gospels, of Yeshua healing the woman with the issue of blood, most remarkable
(ref. Matt. 9:19-22; Mark 5:25-34, Luke 8:43-48)! Yeshua does not appear to be
alarmed by the fact that an unclean woman has touched him. In fact, He does not
even refer to her as such. As much as Yeshua respected the regulations of Torah
(being the Torah incarnate), it was the Torah of Life and NOT the “letter”
which He advocated and practiced. Yeshua ministered the life of the (Re)New(ed)
Covenant, as defined by 2nd Corinthians 3:6: A "new covenant, not of the
letter but of the Spirit; for the letter kills, but the Spirit gives
life."
[1] New Studies in Vayikra Part 1, Nechama
Leibowitz, trans. Aryeh Newman. Eliner
Library, Department for Torah Education and
Culture in the Diaspora.
Hemed Books Inc., Brooklyn , N.Y.
[2] The New Brown, Driver,
Briggs, Gesenius Lexicon, Francis Brown Hendrickson,
Publishers, Peabody , Mass.
[3] Gill Commentary, Online Bible
Hebrew Tools for Everyday Use
From
Parashat Metzorah we obtaine “nega” – affliction – that we examined above in
connection, as was mentioned, to the verb “to touch” – la’ga’at. A plagued
house was to be emptied out, with the verb used there being the same one that
is in use today. The noun evacuation, emptying out etc. is pin’nuy. We already had “horim” – parents – in one of
our previous Tools. In the Parasha’s text we encountered “to teach” – le’horot
– from which comes “ho’ra’ah” which is “instruction”. Another verb in the
Parasha is “natan” – to give. Let’s see how all of those work together.
Don’t
touch!
Lo
la’ga’at (literally not to touch)
Before
the evacuation they gave instruction/s
Lifney
ha’pinuy hem natnu ho’ra’a – ho’ra’ot
