Parashat Metsora 5774 – Of Priests and Purification

וְכִפֶּר עָלָיו הַכֹּהֵן וְטָהֵר

Parashat Metsora describes the process of purification for a person or house affected by Tsara’at. This process reveals something incredible about the nature of Tsara’at and what it means for someone affected by it. Vayikra 14 describes the purification process:

12 The priest shall take one of the male lambs and offer it with the log of oil as a guilt offering, and he shall elevate them as an elevation offering before the Lord. 13 The lamb shall be slaughtered at the spot in the sacred area where the sin offering and the burnt offering are slaughtered! For the guilt offering, like the sin offering, goes to the priest; it is most holy. 14 The priest shall take some of the blood of the guilt offering, and the priest shall put it on the ridge of the right ear of him who is being cleansed, and on the thumb of his right hand, and on the big toe of his right foot. 15 The priest shall then take some of the log of oil and pour it into the palm of his own left hand. 16 And the priest shall dip his right finger in the oil that is in the palm of his left hand and sprinkle some of the oil with his finger seven times before the Lord. 17 Some of the oil left in his palm shall be put by the priest on the ridge of the right ear of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot-over the blood of the guilt offering. 18 The rest of the oil in his palm the priest shall put on the head of the one being cleansed. Thus the priest shall make expiation for him before the Lord. 19 The priest shall then offer the sin offering and make expiation for the one being cleansed of his uncleanness. Last, the burnt offering shall be slaughtered, 20 and the priest shall offer the burnt offering and the meal offering on the altar, and the priest shall make expiation for him. Then he shall be clean. [1]

When taken on its own, this process might seem strange to the modern mind. However, in comparison to another text from earlier in Vayikra, it reveals something incredible.

The above passage is incredibly similar to the process of the inauguration of the Kohanim, found in Vayikra 9:

22 He brought forward the second ram, the ram of ordination. Aaron and his sons laid their hands upon the ram’s head, 23 and it was slaughtered. Moses took some of its blood and put it on the ridge of Aaron’s right ear, and on the thumb of his right hand, and on the big toe of his right foot. 24 Moses then brought forward the sons of Aaron, and put some of the blood on the ridges of their right ears, and on the thumbs of their right hands, and on the big toes of their right feet; and the rest of the blood Moses dashed against every side of the altar… 30 And Moses took some of the anointing oil and some of the blood that was on the altar and sprinkled it upon Aaron and upon his vestments, and also upon his sons and upon their vestments. Thus he consecrated Aaron and his vestments, and also his sons and their vestments.

The two passages are strikingly alike, revealing something very important about the nature of tsara’at.

A person affected by tsara’at is taamei and is therefore excluded from the community. As a person who is taamei, they are excluded from the realm of Kedushah, from the Mishkan and the regular service of ‘א.  In their exclusion from the community their impurity is contained and kept from spreading, but the person is also isolated and cut off. They have thus been excluded from ‘א’s statement, “you shall be to Me a kingdom of priests and a holy nation”. They, temporarily, are neither a part of the People nor the Priests. The everyday lives of Bnei Yisrael revolve around two poles: ‘א and His People. Social Sins are also sins against ‘א. And part of becoming tahor and rejoining the people is returning to the service of ‘א.

[1] translations from the Jewish Study Bible.

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