Parshat Metzora; Leviticus 14:1 -15:33 By: Rabbi Denise L. Eger

This week our Torah portion, Metzora gives the prescription for the cleansing ceremony of the individual affected by tzaarat. In many Bible translations this word, tzaarat, is inaccurately described as leprosy. But in truth tzaarat is seen by the rabbis as a spiritual malady. Many associate tzaarat as the spiritual effect of gossip and slander. Yet others see this affliction as one that affects those who do not accept God’s authority. The tradition sees this illness and scaly affection as a hardening of the outside as a metaphor for the indifference and lack of care of others and for God. Yet whatever this affliction, following a period of isolation where hopefully the person heals, the priest must come to examine the individual and make sure that the tzaarat is gone. Before the person can re-enter society a cleansing ritual must take place.

The priest acts as the ritual cleanser and helps the individual along a path toward re-entry. The first part of the cleansing ceremony takes place outside the camp where the metzora has resided during his/her healing. The portion describes a complex ceremony of cleansing for the individual that includes animal sacrifice of one bird, and a sprinkling of the affected individual with a mixture of the bird’s blood and water. A second bird is set free. This is perhaps symbolizing that the affliction of tzaarat has left and the individual will soon be set free from the imposed quarantine outside the camp of the Israelites. The person afflicted and now healed of the tzaarat must also wash clothes, and body, and shave off all hair. Only then may the person enter into the camp but not into his tent. Another week must pass before they can reside in their own home. And again on the seventh day following all hair must be shaved off—head, beard and eyebrows and clothes and body washed again. Finally on the eighth day the individual must bring a special offering to the Ohel Mo’ed for sacrifice. These will be a sin offering, guilt offering and wave offering. Combined these will finally allow the individual to re-enter society fully.
This process has many steps and is very detailed. There are stages of re-entry. The person must cleanse before entering the camp. Then they can enter the camp but not their own home. They must wait again. Then they cleanse and must wait an additional day to enter the Holy Place of Meeting to offer their sacrifices. But for someone who has been isolated from the community whether because of physical ailment or spiritual ailments finding your way back can be difficult and arduous. Ask anyone who has been sick for extended periods of time it. There are always looks and questions by others. Sometimes everyone is walking on eggshells not knowing what to say or how to ask questions about the person’s health and well being without being so invasive.
It is also difficult to for the individual who has been ill. If they have been out of the loop in their social or communal circle things have changed and relationships have sometimes moved on or been altered. Yet, others react to those who have been ill with suspicion that their illness is not really cured. Others treat him or her as still “contagious” even if whatever ailed them could never be transmitted to others!
While the ritual described in this week’s portion for purifying the person with tzaarat may seem strange and bizarre by today’s standards— the biblical mind understood that a ritual was necessary to affect the individual’s full re-entry to her/his world.
That is why I often recommend to people who have gone through a traumatic illness or spiritual crisis that the mickveh, Jewish ritual immersion is a critical and important way to help a person make their way back into their family and social circle. It has nothing to do with cleanliness and everything to do with a sense of restoring balance in a person, rebirthing, and reclaiming the individuals place among the community of Israel. This ancient custom of going to the mickveh is gaining a renewed popularity among liberal Jews. Community mikvaot open to creative rituals for healing and renewal are gaining a foothold. Our portion this week helps us to think about the ways in which we welcome back those who have been ill into