Parashat Metzora: Curing Narrow-Mindedness

Illustration from a 1984 Bible story book, showing Moses putting blood on Aaron's right ear
[Source photo:Illustration from a 1984 Bible story book, showing Moses putting blood on Aaron's right ear ]

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When the leper heals, he brings two live birds, cedar, crimson wool, and hyssop. The priest will slaughter one bird onto a clay vessel filled with fresh water. He will then dip the live bird, with the cedar, crimson wool, and hyssop, in the mixture of blood and water. He will sprinkle it on the healing leper seven times, and will then let the live bird fly into the fields. (Free translation of Lev. 14:2-7)

This strange ritual is usually understood as a symbolic act of atonement for the sin of gossip and calumny, which in turn is understood as the spiritual sin of the leper. The blood stains the water, just as the leper contaminated his environment, and setting the bird free symbolizes the far-reaching damage of the rumors spread by the leper. This explanation presents the healing process of the leper as incomplete, as its symbolism still carries an accusatory tone.

In addition, though the traditional view of leprosy as a punishment for calumny is supported by several verses, and seems to be the reason for the leprosy contracted by Moshe and Miriam, other cases mentioned in the bible do not fall under this category.

I would like to offer a broader definition to the spiritual sin punished by leprosy, based on the concept of the bi-radical root. This is the theory that in biblical Hebrew we can identify two-letter roots which later branch out to three-letter ones. All the new roots created are nuances of the original one[1]. The word צרעת – leprosy, is derived from the root צרע, which has in its basis the bi-radical root צר – narrow. That root is also in the basis of the biblical roots צרב, צרה, צרח, צרפ, צרר, which all share the concept of being limited or restricted. צרב means burning the skin, limiting its growth; to be in צרה is to be in a narrow place, in distress; צרח means a sharp, piercing scream, as well as a high and narrow tower; צרפ is the action of separating slags from metal, most commonly used in the bible as a metaphor for suffering; צרר is a bundle, which contains objects in an enclosure, and it also means adversaries, in the sense of those who besiege.

We can conclude, then, that the sin of the leper is a narrow and limited world view, which prevents him from unlocking potential talents and which leads him to misjudge others.

This definition explains the six known cases of leprosy in the bible, and includes the sins of gossip, arrogance and greed:

Moshe (Exodus 4:1-7): Moshe refuses to believe that the Israelites will be open to his offer of redemption. Despite God’s promise, he chooses to limit his vision. He is punished with momentary leprosy.

Miriam (Numbers 12:1-16): Miriam speaks against Moshe. She complains that she is as great a prophet as he is. Seeking the glory and greatness of others is a sign that one chooses to mimic them instead of searching for his own talents. Because of Miriam’s own greatness, her leprosy lasts only seven days, as if to show that her words were said at a moment of weakness.

Uziyahu (II Chronicles 26): Uzziyahu was one of the most successful kings of the southern kingdom of Yehudah, a conqueror, a builder, and a unifier, but at a certain point he wanted to serve as the High Priest. The priests tried to prevent him, but he forced his way to the inner sanctuary with frankincense, only to emerge with leprosy in his forehead, where the High Priests carried the band with God’s name on it. Uzziyahu’s sin was similar to that of Miriam in that he felt that he needed to mimic others and perform the duties of the High Priest in order to display his greatness. In reality, he did not need that because he had so many other qualities. Probably because the king’s transgression involved a physical conflict and a breach of the Temple’s boundaries, he remained a leper for life.

Naaman (II Kings 5:1-19): We are not told what was the cause for Naaman’s leprosy, but we do know that Naaman, who was an Aramean general, came to see Elisha after a long correspondence and an elaborate journey, in hope of being cured of his disease. Elisha ordered the general to bathe seven times in the Jordan river, to which he responded with anger: “I thought that he would raise his hand and cure me; did I travel all that distance to be told to bathe in this small river? My rivers back home in Damascus, Amana and Parpar, are better than all the waters of Israel! I can bathe in them and heal!” Naaman, who made the journey from Aram to Israel with the belief that the prophet could cure him, was willing to turn around and return home without heeding the prophet’s advice, because it did not make sense to him. That is the epitome of narrow-mindedness. Luckily for him, his servants proved to be more open-minded, and they convinced him to bathe in the Jordan, arguing that he has nothing to lose, and he was indeed cured.

Gehazi (II Kings 5:20-27): The grateful Naaman returns to Elisha and offers a generous reward, but the prophet declines to accept it and is satisfied with Naaman’s recognition of God’s power. Elisha’s servant Gehazi, who refuses to accept his master’s decision, chases the general’s chariot and tells him that his master changed his mind because he has just received poor visitors. When Gehazi returns home with his loot, Elisha tells him that Naaman’s leprosy will now afflict him. Gehazi’s actions stemmed from the narrow vision of one who thinks that material wealth is the solution to all his problems. He has become similar to the leper Naaman, in refusing to accept his master’s decision and thinking that he can deceive him.

Four anonymous lepers (II Kings 7:3-9): The lepers were sitting outside the gates of the besieged city of Shomron. When they found out that the enemy’s army was driven away miraculously, they moved from tent to tent, carrying loot and burying it in hiding places, eating and drinking. It was only after they had been doing it for a while that they remembered the plight of their brethren, who were suffering extreme hunger inside the city. Their initial actions show their narrow focus on themselves and on material needs.

In conclusion, we could say that the bible warns us of the dangers of not opening our mind and our heart to the possibilities surrounding us, and of trying to mimic others. This understanding sheds light on the strange ritual of the leper’s purification. Slaughtering the first bird over the water symbolizes the killing of innovation and creativity. The cedar and hyssop, the mightiest and lowliest plants, represent the wide range of possibilities, and the crimson stuff stands for human craftsmanship, which uses simple raw materials to create new and magnificent objects. The second bird is set free to send the message that instead of limiting ourselves, we should spread our wings and explore new fields.

The reward of open-mindedness is immense, as Mihaly Csikszentmihalyi, professor of psychology in the university of Chicago, writes in regard to what he defines as domains of knowledge (Creativity, p. 37):

The existence of domains is perhaps the best evidence of human creativity. The fact that calculus and Gregorian chant exist means that we can experience patterns of order that were not programmed into our genes by biological evolution. By learning the rules of a domain, we immediately step beyond the boundaries of biology and enter the realm of cultural evolution. Each domain expands the limitations of individuality and enlarges our sensitivity and ability to relate to the world. Each person is surrounded by an almost infinite number of domains that are potentially able to open up new powers to those who learn their rules.

These words, in a different phrasing, could have easily been taken out of a Kabbalistic text, and as we have seen here, their message is well rooted in the biblical story of the leper.

May we have the wisdom to open ourselves to the infinite possibilities God’s world offers us.

Shabbat Shalom

Rabbi Haim Ovadia

1. The first to present this theory in modern times was Dr. Aaron Marcus in his book Barzilay. One of the best examples is the root פר which represents strength, possession, and spreading out, and its many derivatives in the bible: פרא, פרד, פרה, פרז, פרח, פרי, פרמ, פרס, פרע, פרצ, פרק, פרש

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Mourner’s Kaddish (Kaddish Yatom), traditionally said by mourners––that is, those who have lost a parent during the previous eleven months or a child, sibling, or spuce during the last thirty days––and by those observing the anniversary of the death of those close relatives. (In many contemporary communities, the full congregation says it in support of the mourners, and in memory of the six million Jews who perished during the Holocaust, assuming that at least one died on any given day.) The mourners Kaddish omits lines 7 and 8 of the Full Kaddish that asks God to answer our prayers, because presumably, God did not grant the mourner’s prayers that the relative recover and live).
אבל: יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא
[קהל: אמן] בְּעָלְמָא דִּי בְרָא כִרְעוּתֵהּ וְיַמְלִיךְ מַלְכוּתֵהּ בְּחַיֵּיכון וּבְיומֵיכון וּבְחַיֵּי דְכָל בֵּית יִשרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב, וְאִמְרוּ אָמֵן: [קהל: אמן] קהל ואבל: יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא אבל: יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרומַם וְיִתְנַשּא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֵהּ דְּקֻדְשָׁא. בְּרִיךְ הוּא. [קהל: בריך הוא:] לְעֵלָּא מִן כָּל בִּרְכָתָא בעשי”ת: לְעֵלָּא לְעֵלָּא מִכָּל וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא. וְאִמְרוּ אָמֵן: [קהל: אמן] יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָּא וְחַיִּים עָלֵינוּ וְעַל כָּל יִשרָאֵל. וְאִמְרוּ אָמֵן: [קהל: אמן] עושה שָׁלום בִּמְרומָיו הוּא יַעֲשה שָׁלום עָלֵינוּ וְעַל כָּל יִשרָאֵל וְאִמְרוּ אָמֵן: [קהל: אמן]

וְזֹ֖את הַתּוֹרָ֑ה אֲשֶׁר־שָׂ֣ם מֹשֶׁ֔ה לִפְנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל׃ תּוֹרָ֥ה צִוָּה־לָ֖נוּ מֹשֶׁ֑ה מוֹרָשָׁ֖ה קְהִלַּ֥ת יַעֲקֹֽב׃ הָאֵל֮ תָּמִ֢ים דַּ֫רְכּ֥וֹ אִמְרַֽת־יְהֹוָ֥ה צְרוּפָ֑ה מָגֵ֥ן ה֝֗וּא לְכֹ֤ל ׀ הַחֹסִ֬ים בּֽוֹ׃

Before reading the Torah:
הַשֵּׁם עִמָּכֶם.
יְבָרֶכְךָ הַשֵּׁם.
 

 .בָּרְכוּ אֶת יְהֹוָה הַמְּבֹרָךְ
.בָּרוּךְ יְהֹוָה הַמְּבֹרָךְ לְעוֹלָם וָעֶד
.בָּרוּךְ יְהֹוָה הַמְּבֹרָךְ לְעוֹלָם וָעֶד

בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּחַר בָּנוּ מִכָּל הָעַמִּים וְנָתַן לָנוּ אֶת תּוֹרָתוֹ. בָּרוּךְ אַתָּה יְהֹוָה, נוֹתֵן הַתּוֹרָה:
 אמן.

After reading the Torah:

בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר נָתַן לָנוּ אֶת תּוֹרָתוֹ תּוֹרַת אֱמֶת, וְחַיֵּי עוֹלָם נָטַע בְּתוֹכֵנוּ. בָּרוּךְ אַתָּה יְהֹוָה, נוֹתֵן הַתּוֹרָה:
אמן.

Beracha recited before the reading of the Haftara:

Mi Sheberach, the Jewish prayer for healing, is one of the most meaningful prayers in Judaism. It is a public prayer or blessing for an individual or group, most often recited in synagogue when the Torah is being read. 

He who blessed our fathers Abraham, Isaac and Jacob, Moses and Aaron, David and Solomon, may he heal ___ who is ill. May the Holy One, blessed be he, have mercy and speedily restore him to perfect health, both spiritual and physical; and let us say, Amen.

מִי שֶׁבֵּרַךְ אֲבוֹתֵֽינוּ, אַבְרָהָם יִצְחָק וְיַעֲקֹב, משֶׁה וְאַהֲרֹן, דָּוִד וּשְׁלֹמֹה, הוּא יְבָרֵךְ וִירַפֵּא אֶת הַחוֹלֶה ___. הַקָּדוֹשׁ בָּרוּךְ הוּא יִמָּלֵא רַחֲמִים עָלָיו לְהַחֲלִימוֹ וּלְרַפֹּאתוֹ, לְהַחֲזִיקוֹ וּלְהַחֲיוֹתוֹ, וְיִשְׁלַח לוֹ מְהֵרָה רְפוּאָה שְׁלֵמָה, רְפוּאַת הַנֶּֽפֶשׁ וּרְפוּאַת הַגּוּף; וְנֹאמַר אָמֵן.

Tefilat HaDerech (Hebrew: תפילת הדרך), also known as the Traveler’s Prayer or Wayfarer’s Prayer in English, is a prayer for safe travel recited by Jews when traveling by air, sea, or long car trips. It is recited at the start of every journey, preferably standing, but this is not required. It is frequently inscribed on hamsas, which may also include the Shema or Birkat HaBayit prayer.

In the “Blessing of Thanksgiving” (Birkat HaGomel), persons in four different categories should express gratitude to God for His compassion toward them:
One who has done one of the following: a) traveled across the ocean (by an international flight, etc.); b) traversed the desert; c) recovered from a very serious illness; d) been released from prison.
All other potentially fatal circumstances that one escapes, such as a wall crumbling on him, an ox goring him, thieves, auto accidents, etc., fall under the category of desert.

The reader recites:

בָּרוּךְ אַתָּה ה’ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַגּוֹמֵל לְחַיָּבִים טוֹבוֹת שֶׁגְּמָלַנִי כָּל טוֹב.

 
The congregations responds:

מִי שֶׁגְמַלְךָ כֹּל טוֹב הוּא יִגְמַלְךָ כֹּל טוֹב סֶלָה.

NameSymbolSephardi
Sof passukב׃‎סוֹף פָּסֽוּק‎
Sof pasuk
Etnachtaב֑‎אַתְנָ֑ח‎
Atnaḥ
Segolב֒‎סְגוֹלְתָּא֒‎
Segolta
Shalsheletב֓‎שַׁלְשֶׁ֓לֶת‎
Šalšeleþ
Zakef katanב֔‎זָקֵף קָט֔וֹן‎
Záqéf Qáţown
Zakef gadolב֕‎זָקֵף גָּד֕וֹל‎
Záqéf Ggádowl
Tifchaב֖‎טַרְחָ֖א‎
Tarḥa
Riviaב֗‎רְבִ֗יע‎
Revia
Zarkaב֮‎זַרְקָא֮‎
Zarqa
Pashtaב֙‎קַדְמָא֙‎
Qadma
Shene pashtinב֨‎ב֙‎תְּרֵ֨י קַדְמִין֙‎
Tere qadmin
Yetivב֚‎יְ֚תִיב‎
Yetiv
Tevirב֛‎תְּבִ֛יר‎
Tviyr
Pazerב֡‎פָּזֶר גָּד֡וֹל‎
Pazer gadol
Qarne farahב֟‎קַרְנֵי פָרָ֟ה‎
Qarne farah
Telisha gedolaב֠‎תִּ֠רְצָה‎
Tirtzah
Gereshב֜‎גְּרִ֜ישׁ‎
Gerish
Gershayimב֞‎שְׁנֵי גְרִישִׁ֞ין‎
Shene gerishin
Munachב׀‎פָּסֵ֣ק׀‎
Paseq
Merchaב֥‎מַאֲרִ֥יךְ‎
Maarich
Munachב֣‎שׁוֹפָר הוֹלֵ֣ךְ‎
Shofar holech
Mahpachב֤‎‏(שׁוֹפָר) מְהֻפָּ֤ךְ‎
(Shofar) mehuppach
Dargaב֧‎דַּרְגָּ֧א‎
Ddarggá
Kadmaב֨‎אַזְלָ֨א or קַדְמָ֨א‎
Azla or Qadma[18]
Telisha ketanaב֩‎תַּלְשָׁא֩‎
Talsha
Mercha kefulaב֦‎תְּרֵי טַעֲמֵ֦י‎
Tere ta’ame
Yerach ben yomoב֪‎יֵרֶח בֶּן יוֹמ֪וֹ‎
Yeraḥ ben yomo

Spanish-Portuguese custom

זַרְקָא֮ מַקַּף־שׁוֹפָר־הוֹלֵ֣ךְ סְגוֹלְתָּא֒ פָּזֵר גָּד֡וֹל תַ֠לְשָׁא תִּ֩ילְשָׁא אַזְלָ֨א גֵּ֜רֵישׁ פָּסֵק  ׀  רָבִ֗יעַ שְׁנֵי־גֵרֵישִׁ֞ין דַּרְגָ֧א תְּבִ֛יר מַאֲרִ֥יךְ טַרְחָ֖א אַתְנָ֑ח שׁוֹפָר־מְהֻפָּ֤ךְ קַדְמָא֙ תְּרֵ֨י־קַדְמִין֙ זָקֵף־קָט֔וֹן זָקֵף־גָּד֕וֹל שַׁלְשֶׁ֓לֶת תְּרֵי־טַעֲמֵ֦י יְ֚תִיב סוֹף־פָּסֽוּק׃

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