Leviticus 13 and 14 discuss the laws of an affliction called tzara’at, often translated as leprosy. A person with tzara’at is unclean. But if the the affliction covers the entire body, then the person is clean. Why?
Here are the 3 verses that mention this strange phenomenon.
12. And if the tzara’at breaks out in the skin, and the tzara’at covers all the skin of the afflicted (person) from his head to his foot, wherever the eyes of the priest can see;
13. Then the priest shall look; and, behold, the tzara’at has covered all his flesh, he shall pronounce the afflicted (person) clean; it is all turned white; he is clean.
14. But on the day healthy flesh appears in him, he shall be unclean.
What is Tzara’at?
Tzara’at, spelled tzade-reish-ayin-tav, is a form of the 3-letter root tzade-reish-ayin.
According to Rabbi Hirsch, tzade-reish-ayin “denotes an inner rot that breaks out externally.”
The first mention of tzara’at is Leviticus 13:2: “it will become a tzara’at affliction (Hebrew: nega) on the skin of his flesh.”
This verse demonstrates the close relationship between tzara’at and nega.
Rabbi Hirsch explains that nega “denotes a plague that strikes from without, as a result of special Divine decree.”
Tzara’at can appear on person’s body, clothing, or house.
My main focus in this article is one aspect of tzara’at on a person’s body.
Is Tzara’at Leprosy?
In a word: No!
Granted, most English translations render tzara’at as leprosy.
There are several differences between tzara’at in the Bible and the disease leprosy.
Tzara’at on a person’s body appears as a white mark on the skin that appears deeper than the skin (Leviticus 13:3). Any other discoloration on the skin is not tzara’at.
However, according to the US CDC, leprosy can appear as “patches of skin that may look lighter, darker, or redder than the person’s normal skin…”
Leprosy does not attack inanimate objects such as clothing or buildings. Tzara’at can be found on inanimate objects.
I’ve seen tzara’at translated as “skin disease.” Though this translation is better than leprosy, it’s still not accurate.
If tzara’at was a disease, then it would be proper to have doctors treat the afflicted person.
As mentioned above, tzara’at is a nega that comes about as a Divine decree. That is why the Torah requires the involvement of the priests, those members of the Jewish people who dealt with spiritual matters.
Since I have not found a good translation of tzara’at, I will continue to use this form.
What Causes Tzara’at?
Tzara’at is recognized in the Gemara and the midrash as an affliction that should alert a person to various sins he may have committed.
It is most common these days to link tzara’at to lashon hara (slanderous speech). The midrash has a much more extensive list of sins that can lead to tzara’at.
For ten matters afflictions* come: For
- idol worship
- forbidden sexual relations
- murder
- desecration of [God’s] Name
- blaspheming of [God’s] Name
- robbing the public
- taking what is not his (for example, serving in a position that is not permitted to him)
- being haughty
- slander (lashon hara)
- being miserly
The Hebrew word used in this midrash is “negaim” (the plural of nega). As I wrote above, there is a strong relationship between nega and tzara’at.
Tzror Hamor in his commentary notes that there is a correspondence between these “10 matters” that can result in tzara’at and the 10 Commandments. It’s clear that some of the “10 matters” are direct violations of the commandments.
The Purpose of Tzara’at
God afflicts a person with tzara’at to lead the person to repentance.
According to Midrash Ruth Rabbah 2:10, God first brings punishment on a person’s possessions. If the person does not repent, then the person’s body may be afflicted.
In general, the affliction of tzara’at would begin with the person’s house. If that does not lead to repentance, then his clothing will be afflicted.
If he still doesn’t repent, then his flesh is afflicted with tzara’at.
Total Affliction is Clean
As the verses in Leviticus 13 make clear, a person with a patch of skin with tzara’at is declared to be unclean.
But if the person’s entire body is afflicted and turns white from tzara’at, that person is now clean. Why?
Netziv Explains
The Netziv in his commentary HaAmeik Davar deals with this question.
He begins by stating that this law is an example of a Divine decree and it may not be possible to understand it.
He goes on to explain that the first symptoms of tzara’at are meant to alert a person to a problem. He quotes this verse from Job:
10. He opened their ear to discipline, and said that they should repent from iniquity.
The affliction that is coming on the person is not strong and overpowering. Rather, it’s like speaking into the ear. This is so that the person will know that the hand of God is against him and he will repent.
The signs of tzara’at will first appear to him on his possessions so that he can repent. If he does not, then it may spread to his body. He still has the opportunity to repent.
But, if it spreads out and covers the entire body, then there is no longer the need for the warning that comes from the signs of tzara’at and being declared unclean. At this point his affliction is known to everyone.
That is why he is declared to be clean. It’s not that he is pure and doesn’t need atonement. To the contrary, it’s a sign that he’s not open to correction and discipline. Thus, there is no point in his being called unclean.
The Netziv doesn’t say this, but I think it’s in keeping with his approach. We see in Leviticus 13:14, that the appearance of healthy flesh means that he is again unclean.
This healthy flesh indicates that he has begun to repent which will lead to him eventually being healed.
Rabbi Sorotzkin Explains
Rabbi Sorotzkin quotes this Gemara:
The Gemara asks: Is tzara’at not an affliction of love? Didn’t we learn in a beraita: If one has any of the four signs of tzara’at (Leviticus 13) they are nothing other than an altar of atonement?
A person who is suspected of the being afflicted with tzara’at is confined and isolated. These acts are done to lead the person to repentance and healing of the soul and the body.
The affliction is meant for the person’s benefit and atonement.
But, the person who is stricken with tzara’at over the entire body, is considered like a dead person. Death serves as an atonement for many sins, hence, the dead person no longer needs any atonement.
Therefore, once the tzara’at spreads over the entire body, the person is considered to be clean.
Conclusion
It seems that the Biblical affliction of tzara’at no longer appears in the world. If it does appear, the procedures outlined in Leviticus 13 and 14 are not currently available to us.
However, God has other ways to send us subtle messages that should lead us to examine our deeds and, when necessary, to repent.