Parshas Tazria - Metzorah 5785 - Saving One's Skin

This week’s parsha focuses on the biblical affliction of tzaraas, a condition that can appear on a person’s skin, scalp, or beard. Although its symptoms are physical, our sages understood tzaraas to be rooted in spiritual and moral failing. Most famously, the Torah connects lashon hara—slanderous speech—with tzaraas, as when Miriam was afflicted after speaking negatively about Moshe (Bamidbar 12).

Yet, the Talmud (Arachin 16a) broadens the scope of tzaraas’s causes to include seven serious sins: slander, murder, false oaths, illicit relations, arrogance, theft, and selfishness. In all cases, tzaraas is not merely a skin condition but a reflection of moral failure.

The Torah outlines a painful and difficult isolation for one who contracts tzaraas - called a Metzorah. This person must isolate himself from the community, wear torn garments, leave hair and beard uncut, and pull his collar over his lips and his cloak over his head. Additionally, the Metzorah must cry out “Tameh!”, “Tameh!” (impure, impure) to all who pass by. (Vayikra 13:45). Why does the Metzorah need to publicly declare his status?

The Talmud (Moed Katan 5a) offers two explanations: First, to warn others to stay away and avoid contracting any spiritual impurity. Second, to inform the public of his pain so they will pray on his behalf.

This second reason seems puzzling. Why should the cry of the Metzorah motivate anyone to pray on his or her behalf? The Metzorah has transgressed a grave sin. The Talmud tells us: “Anyone who humiliates another in public, it is as though he were spilling blood.” (Bava Metzia 58b). Elsewhere, the Talmud states in the name of Mar Ukva: “Anyone who speaks malicious speech, it is appropriate to stone him with stones.” (Arachin 15b). Why should such a person be the recipient of our compassion and prayers?

It appears that the Talmud is telling us that even though the person has committed an evil act, we still need to pray for that person. Suffering, regardless of its cause, should awaken compassion and compel us to pray for that person. This is illustrated by Moshe himself, who prayed for Miriam’s healing immediately after she became afflicted with tzaraas for speaking lashon hora about him: “Please Hashem, heal her now.” (Bamidbar 12:13). Similarly, Beruriah wisely counseled her husband Rabbi Meir not to pray that the people harassing him should die, but rather to pray that they repent and discontinue their negative behavior. He listened and Hashem answered his prayers. The people changed. (Berachot 10a).

We should never allow ourselves to become desensitized to human suffering, Granted, we should not condone another’s evil behavior. However, we should recognize the tremendous potential for growth in every person and respond to their pain with sympathy and prayer. Consequently, we should merit to see the fulfillment of the words of the verse: “יתמו חטאים מן הארץ ורשעים עוד אינם - May sinners disappear from the earth, and the wicked be no more.” (Tehillim 109).