Upon returning from vacation for Pesach I had several co-workers comment on how “lucky” I was to have this week off. Although normally the weather here in late March and early April is cold, damp, and uninspiring, my week of vacation brought with it unseasonably warm record temperatures for more than five days in a row. The first week of April saw an average temperature of 81 degrees, weather that is more typical for July. Although the temperature has moderated a bit since then, the early warm-up caused the blooming of flowers and trees to be roughly three weeks ahead of schedule. This past week, instead of experiencing the gray, damp, and lifeless scenery so typical of April, everywhere I looked, trees and bushes were in bloom and flowering bulbs displayed their full glory.
The ashen trees and dormant plants suddenly bursting forth with greenness of life seemed a fitting setting for considering parshiot Tazria/Metzora this past week. Amidst the unsavory and graphic details of sores, scabs, mold and mildew, a prominent theme of repentance emerges in the thinking and teaching of the rabbinic commentators. According to the Sages (b. Arachin 15b) tzaraat (translated “leprosy” in English bibles) is a punishment for sin, particularly the sin of evil speech or lashon hara, as evidenced in Numbers 12:1-10 in which Moses’ sister Miriam is struck with leprosy after speaking against his Ethiopian wife. Other anti-social sins are also punished by tzaraat including murder, false oaths, sexual immorality, pride, robbery, and selfishness (cf. b. Arachin 16a). Because the metzora (one afflicted with tzaraat – “leper”) has been involved in sins that hurt the community and threaten its social fiber his punishment is banishment from society and a life of isolation. In this way the punishment fits the sin involved.
Although the reason for tzaraat is given by the Sages the purpose of this affliction is not specified until the writings of later rabbis. According to Rambam (Hilchot Tumat Tzaarat 16:10) each particular form of tzaraat, whether afflicting houses, clothing, or the individual, became pure or cleansed by means of repentance. In this way, tzaraat is understood as a divine physical phenomenon meant to warn the individual regarding sin in his life with the purpose of evoking repentance. Rabbi Hirsch explains that as soon as a change of mind and heart took place within the metzora G-d would heal him of the affliction [1]. The evidence of this inward repentance is witnessed when the healed person approached the priest outside the camp for inspection of his condition, as described in Leviticus 14:1-4. According to Sforno by advancing toward the priest the metzora purified his mind and heart. The sinner made the first move to demonstrate his inward conviction and only then was his repentance accepted.
For the Messianic believer such themes of repentance are generally considered quite beautiful seeing that repentance is linked to the kingdom of Heaven as John the Baptist admonished “repent for the kingdom of Heaven is at hand”. In the Gospels the cleansing of lepers is evidence that the kingdom of Heaven was present and that Yeshua was the expected Messiah (cf. Matthew 11:4-5). In healing both a single leper (Matthew 8:2-4) and a group of ten lepers (Luke 17:12-14) Yeshua instructed the individuals to present themselves to the priest in accordance with the process of purification found in Leviticus 14. Although Yeshua had greater authority than the priest, in that he could heal and not merely diagnose tzaraat, he yet followed Torah commands regarding the metzora’s purification.
Although tzaraat as a means of repentance seems to present a lovely and worthy theme, that bursts forth as life among the grayness of affliction and isolation, for the Messianic believer to embrace this rabbinic understanding presents a serious conflict in light of the Gospel accounts. If repentance of the heart resulted in divine healing of the affliction then to heal a leper by outside miraculous means would be to circumvent the purpose of HaShem for afflicting the metzora with tzaraat. In other words, if healing only occurred once the person was truly repentant, then logically a person who was still afflicted had not yet reached a state of true repentance. Therefore, in healing lepers and empowering his disciples to do the same, Yeshua and the kingdom of Heaven he represented, disregarded the need for true repentance of heart in order to show compassion toward the metzora by healing him. In this way, to instruct a healed leper to present himself to the priest would have been a form of dishonesty, for the priest examining the person would assume that repentance of the heart had taken place, when in fact an outside miracle, rather than complete repentance, had produced the healing.
It might be argued from a Trinitarian perspective, that Yeshua, being G-d, knew the heart of the metzora to be completely repentant and therefore rightfully healed them. Yet, could the same be said of the disciples as well, who also were given authority to cleanse lepers? Were the disciples able to look into the human heart and know that complete repentance had taken place? Actually, in light of the popular rabbinic view, one would expect the general population of the first century to be appalled at the miraculous healing of lepers rather than delighted by it. The metzora in being healed by others would have essentially been robbed of the opportunity to completely repent and experience healing by the Hand of Hashem who alone knows the heart.
Perhaps, Yeshua and his disciples, in healing the lepers, realized that such individuals did not have the ability to repent completely. Therefore mercy was shown by doing for them what they could not do for themselves. Unfortunately, this popular view of repentance defines the “kingdom of Heaven” as understood by most Christians today. Being just “a sinner saved by grace” the Christian understands that he cannot repent thoroughly and therefore Yeshua had to die as a perfect sacrifice in order to heal him. True repentance is therefore considered unattainable; a view that represents an antinomian perspective, for the real possibility of repentance and the ability of man to be elevated spiritually by it, is a fundamental truth of Torah and the very essence of the sacrificial system. Yeshua’s sacrifice was not meant to bypass repentance because man is incapable of such, but rather his sacrifice has achieved what sin makes impossible, a state of eternal life. Although man can repent and elevate himself spiritually in this life, and such repentance will surely affect his status and rewards in the World to Come, yet, he has no means to enter that coming world of eternity because of death. Only through Yeshua can man be ushered into the coming world by means of resurrection from the dead.
Another possible argument, in support of the rabbinic view, would be to understand that HaShem used Yeshua and his disciples as the means of healing a leper whose heart was already clean. In other words, those who were healed by Yeshua and/or his disciples were lepers whose hearts had reached a state of repentance and HaShem chose to bring about their healing through the hands of others. In this way G-d removed Himself from direct interaction with the person, and instead provided cleansing through the mediation of human individuals. How curious this is considering that the kingdom of Heaven by definition is “G-d dwelling with men” or being personally involved in the very midst of humanity in an intimate and profound way. How is it then, that a sign in which HaShem delegated His power to others could possibly communicate the truth of a coming/intimate spiritual kingdom under the leadership of Messiah?
With these thoughts in mind, it would seem that the rabbinic understanding of the metzora, as a lesson in repentance, in untenable in light of the Apostolic Writings. How then should one understand Yeshua’s healing of the lepers as proof of the kingdom of Heaven being present under his Messiahship? What would be the purpose of the metzora’s affliction, healing, and purification in this regard?
The rabbis notice that the Tabernacle and arrangement of the tribes of Israel represent a conceptual model of the Garden of Eden in which G-d’s presence dwelt in the midst. In the arrangement of the Tabernacle and the camp of Israel is found an environment similar to the Garden where man could strive to come close to G-d. In this earthly life such an environment is inevitably tainted with sin and death. The various forms of ritual uncleanness given in Torah, represent degrees of death which hinder one in drawing closer to HaShem, in whose Presence death cannot abide.
The greatest and most pervasive form of death is complete cessation of life, which places one outside of this earthly sphere altogether and renders one unable to obey or draw close to HaShem in any way. The metzora conceptualizes physical death as he takes on the position of mourning his own death by covering his mouth and nose, keeping his head unshorn, and tearing his garments (cf. Leviticus 13:45). He exists outside the camp alone, in a place completely removed from the community setting by which he may draw close to HaShem. The affliction on his skin is white in appearance, like that of a dead man whose flesh is the first thing to decay. Even Aaron in witnessing Miriam’s tzaraat in Numbers 12 likened its appearance to death, as a still born baby half decayed when emerging from the womb.
Despite the conjectures of the Sages and rabbis, the literal text of Torah regarding the metzora does not speak of sin as being the cause of the affliction. The metzora is not admonished to pray or to repent during his time of isolation. Therefore, the cure of the affliction is not dependent upon the individual’s conduct or awareness. It would seem instead that HaShem afflicted certain individuals with tzaraat in order to provide an earthly example of a basic conceptual truth; that physically dead humanity resides outside the Garden of Eden environment in which one can draw closer to HaShem. This malady of death can only be rectified by HaShem Himself.
The purification process of the metzora, given in Leviticus 14 is very interesting in this regard. The first step involving two birds, crimson thread, hyssop and cedar wood occurred outside of the Tabernacle and the camp. The overwhelming theme in this first step of purification is chayim (life) a word that occurs six times in vv. 4-7, marking the ceremony as a transition from death to life. The focus upon the color red, evidenced in the crimson thread and blood of the bird, evoke imagery of leaving behind the whiteness and decay of death in order to take on the redness or “blood” or life. [2]
After the bird ceremony is completed the individual’s entire body was shaved and he immersed in a mikvah. In this way he became as a newborn baby, smooth, hairless, and pure, in the sense of a person entering a new existence. Through this “rebirth” the individual rejoined society entering again the realm of the living and the possibility of drawing closer to HaShem who dwelt in its midst. [3] He could mingle among others but was required to dwell outside of his tent for seven days. In rabbinic terminology “dwelling outside” of one’s tent is a euphemism for abstaining from sexual relations with one’s spouse, for a wife is often referred to as a man’s “house” (i.e. his “tent”). [4]
After spending seven days within the camp but outside of his tent the former metzora was shaved of all hair growth that had occurred during those days and again immersed in a mikvah. In this way a second rebirth occurred, one which would allow him to move from an existence of living among society to an existence of being within the very presence of HaShem Himself. For after this second immersion, on the eighth day, the individual presented his offerings in the Tabernacle and was anointed with blood and oil upon his right ear, thumb, and toe, in the same fashion as the dedication of the priests. His head was also anointed with oil reminiscent of the anointing of a king and a prophet. Therefore in this final stage of the purification process the former metzora conceptualizes an individual who has moved from an existence of death to life, undergone two rebirths, and who now is in a position of closeness and relationship to HaShem as likened to the combine roles of the priests, prophets, and kings of Israel.
In rabbinic eschatology it is generally understood that the Messianic era will precede the World to Come. The Messianic age is a time of rectification and restoration of this present earthly life to an existence as that in the Garden of Eden, under the kingship of Messiah. The World to Come is a state of complete recreation of the world in which an existence unfathomable to man will be realized, as G-d will dwell directly with men (cf. Revelation 21-22).
With this in mind it would seem that the metzora serves as a physical object lesson of G-d’s complete plan of redemption for his children. Because physical death makes it impossible for man to draw close to Him, HaShem must remove this malady in order to bring the person from death back to life. Through this rebirth of resurrection the individual enters the “camp” of the living and community of the faithful once again, but in a way different from his former life, one in which he does not dwell within his own tent. After a seven day period, symbolizing the earthly week and natural time, the individual undergoes a second rebirth or transformation that allows him to live in a time beyond time, an “eighth day” existence in which he enjoys closeness and service to HaShem of supernatural proportion and intimacy.
In this way, the three part purification of the metzora perhaps speaks of three levels of future existence for G-d’s people; a. resurrection from the dead (outside the camp, bird ceremony, shaving and mikvah) b. life in the Messianic era (seven days within the camp outside of his tent) c. life in the World to Come (shaving, mikvah, sacrifices and anointing on the eighth day). Therefore, the healing of lepers by Yeshua and his disciples is strong proof that through him the malady of death is removed allowing the believer to experience the process of purification and redemption, through resurrection, the Messianic era and eventually life in the World to Come. This healing has nothing to do with an individual’s repentance regarding sin in this life for even the most sincere repentance cannot terminate the curse of death. Just as with the metzora, it is G-d’s mercy, according to his timing and plan, which heals one of tzaraat and that heals one of the physical death it symbolizes through Messiah alone.
A couple of interesting details along these lines can be found in the words and actions of Yeshua. First, in confronting the Sadducees disbelief of the resurrection and their test case regarding the woman who married seven brothers (Matthew 22:23-31), Yeshua explained that in the resurrection individuals will not marry or be given in marriage but will instead be like the angels in heaven. How interestingly this corresponds to the second step of the metzora’s purification in which he lives within society but “outside his tent” for seven days, as understood in rabbinic language to indicate a cessation from marital relations. Yeshua’s words seem to reflect this very idea, that in the resurrected state of the Messianic age, individuals will not marry, and will therefore live “outside the tent” of their previous earthly existence.
But perhaps the most intriguing detail surrounding this topic is Yeshua’s visit to the house of Simon the Leper which presents a difficulty in interpretation for the Messianic believer. How is it that Torah observant Yeshua would dine with a metzora when such a person was to be living in isolation and completely avoiding interactions with others? One speculation is to understand Simon’s “leper” status as merely a way of indicating that he was a former leper whom Yeshua healed. [5] Yet, the Gospels are very straight forward in describing others whom Yeshua healed, such as women cured of demon possession and Lazarus raised from the dead. Mary Magdalene isn’t called “Mary the Demon Possessed” and Lazarus is not referred to as “Lazarus the Deceased”, therefore why would Simon the Leper be referred to in this peculiar way as one previously healed by the Master?
The answer might possibly lie in considering the details of the purification ritual of the metzora as given in Torah. Perhaps Simon was a “leper” in the sense that he was in the midst of undergoing purification but had not yet completed the entire procedure. It is possible that Yeshua had healed his tzaraat allowing him to begin the purification process. After showing himself to the priest and going through the bird ceremony, shaving, and mikvah he was allowed back into society to mingle with others for seven days as he abstained from sexual relations with his wife. Perhaps it was during this seven day period, the second step of the purification process, that Yeshua visited Simon in his home and dined with him there.
How profound is this scenario. As Yeshua fellowships and dines with Simon, as a metzora in the second step of purification, he also is anointed for burial by a devoted woman disciple who poured expensive spikenard upon his head. The symbolism seems amazing. Only through Yeshua’s death could the existence that Simon typified at that time come to fruition – as one dining with Messiah, cleansed and restored to the camp, representing the Messianic age ahead. Therefore, what the woman did for Yeshua was to be proclaimed wherever the gospel message was preached; for her actions in the midst of such a scene illustrate the only means by which life can truly burst forth from that which is dormant and dead.
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[1] R’ Hirsch as cited in Rabbi Nosson Scherman, The Stone Edition Chumash, Mesorah Publications, Brooklyn, NY, 1996, p. 620.
[2] Adapted from Rav Yonatan Grossman, Parashot Tazria-Metzora, available at; http://www.vbm-torah.org/parsha.61/26tazria.htm
[3] Ibid.
[4] Michael Carasik, The Commentators’ Bible, The Jewish Publication Society, Philadelphia, PA, 2009, p. 102.
[5] D.T. Lancaster, Torah Club Volume Two (Shadows of Messiah), First Fruits of Zion, Littleton, CO, 2006, p. 451.
