In defining the laws of tzora'as, the disease that afflicts gossips with a
white skin blemish, the Torah outlines a detailed process in which the
plague is contracted, diagnosed and cured. The afflicted, one who has
contracted tzora'as, is referred to as a metzorah, and the Talmud tells us
that the disease of tzora'as comes from the sin of slander. As soon as the
potential metzorah notices the discoloration of the skin, he must
immediately visit a kohen for spiritual counsel. The kohen is the only one
who is able to either declare a state of impurity by officially
acknowledging the disease, dismiss the initial diagnosis, or announce the
recuperation. Of course, one who has indulged in the evils of scandal and
gossip would be better served by a priest, and it is the kohen who shall
guide the metzorah through the healing process.
If, after an incubation period that follows the initial observation, the
tzora'as subsides, the afflicted patient is declared tahor and may return
back to the camp from which he has been expelled. In the second of this
week's two portions, the Torah reviews the healing process, which involves,
among other rites, offerings and immersion in a mikveh. But before any of
this is done the Torah tells us that the "kohen shall go to the outside of
the camp and shall look (at the afflicted one) and behold the tzara'as
aflliction has been healed from the metzorah" (Leviticus 14:3).
A number of commentators are intrigued by the Torah's extra verbiage. It
would have been enough to state, "and behold the tzara'as affliction has
been healed." Why must the Torah add the words, "from the afflicted
metzorah"? Of course, the wound was healed "from the metzorah." Surely it
was not healed from the kohen!
A fellow decided to go out drinking after work. At 2 a.m., the bar closed
and he went home drunk. He tip-toed up the stairs, tripped and fell head
over heels, landing on his face, breaking the nearly empty pint bottle that
fell from his back-pocket. The broken glass cut him on his cheek and
forehead. Being so drunk, he did not immediately realize he was injured.
A few minutes later, as he was undressing, he noticed blood, so he checked
himself in the mirror. He repaired the damage as best he could under the
circumstances, and he went to bed.
The next morning, his head throbbed, and his injury was painful. He
hunkered under the covers trying to think up some good story when his wife
came into the bedroom.
"Well, you surely must have been drunk last night," she said. "I thought
you promised to stop drinking!"
"I worked late," he said, "and I came home after you were asleep."
"That's a lie," she replied. "What are the cuts on your face all about?"
"Oh, I tripped on the way out of the office," replied the man as he felt
the dried blood on his cheek and forehead. He felt for the band-aids, but
there were none. He thought that he had bandaged and applied ointment to
His wife laughed cynically. "You were very drunk last night, and I won't
put up with it any longer!"
"What makes you so sure I got drunk last night, anyway?" he countered.
"Well," she replied, "my first big clue was when I got up this morning and
found first aid cream and a bunch of band-aids stuck all over the mirror."
Perhaps the words, "healed from the afflicted metzorah," teach us a lesson
about every affliction that stems from a spiritual malady. There is
nowhere to find the cure but from the afflicted himself. External salves
are only band-aid solutions that do not affect the core problem. If the
issue that caused the affliction in the case of the metzorah was immoderate
and unacceptable gossip then the remedy must come from within. There is no
excuse, nowhere to place the blame but on the metzorah himself and the only
way the plague will heal is when the "tzara'as affliction has been healed
from the metzorah."
Rabbi Mordechai Kamenetzky
Dedicated by the Lerman Family - Refuah Shlimah to Aliya bas Dafna