These weekly Torah portions sound like a curse, dealing with bodily afflictions that befall a person and require purification. They read as though they were written in an ancient medical manual, in which the priest—perceived as a healer—is responsible for isolation and for the process of purification/healing. All of this is relatively understandable in its historical time and context.
But why should we read specifically a chapter about afflictions as part of our annual cycle? Why not skip it? Large sections of the Prophets and the Writings were skipped by the sages. When they chose the scrolls to be read on festivals, selected the haftarot, and elevated Psalms as the great book of prayer—they also chose what not to include. So first, I would like to restore to us the power of choice. We do not erase any part of the Torah or the Bible, but we are certainly entitled to choose what to engage with more and what less.
And now, somewhat surprisingly, I will nevertheless choose to mention the various afflictions described in Tazria–Metzora: human afflictions—se’et, sapachat, and baheret; burns that develop into צרעת; afflictions of the head or beard; afflictions of garments—linen, wool, and leather; and afflictions of the house—“leprosy” of the home. In the age of modern medicine, these are matters between a patient and their doctor.
But we… our concern is not the afflictions of the body, but the afflictions of the spirit—and these are abundant even today. Human afflictions: arrogance, bitterness, stinginess, laziness. Afflictions of clothing: filth, extravagance, ostentation. Afflictions of the house (in the broader sense of community and state): racism, violence, falsehood.
And so I propose, from our Bibleת this time mainly from the Book of Proverbs (which, notably, was not selected to be read in the regular cycle)ת an ethical response to these afflictions: one that, if we live by it, can bring about their healing.
A remedy for arrogance: “Pride goes before ruin, arrogance, before failure.” (Proverbs 16:18)
A remedy for bitterness: “How sweet is the light, what a delight for the eyes to behold the sun!” (Ecclesiastes 11:7)
A remedy for stinginess: “One who is generous is blessed, While giving bread to the poor.” (Proverbs 22:9)
A remedy for laziness and inaction: “Lazybones, go to the ant; Study its ways and learn.” (Proverbs 6:6)
A remedy for filth: “…let your camp be holy;” (Deuteronomy 23:15)
A remedy for extravagance and ostentation: “If you find honey, eat only what you need, Lest, surfeiting yourself, you throw it up.” (Proverbs 25:16)
Remedies for racism: “Love therefore the stranger, for you were strangers in the land of Egypt” (Deuteronomy 10:19), and in many other places.
Remedies for violence and love of war: “Her ways are pleasant ways, And all her paths, peaceful.” (Proverbs 3:17) “Hatred stirs up strife, But love covers up all transgressions.” (Proverbs 10:12)
“Better to be forbearing than mighty, To have self-control than to conquer a city.” (Proverbs 16:32)
Remedies for falsehood: “For the upright will inhabit the earth, The blameless will remain in it.” (Proverbs 2:21) “Let fidelity and steadfastness not leave you…” (Proverbs 3:3) “I instruct you in the way of wisdom; I guide you in straight courses.” (Proverbs 4:11) “GOD hates six things—And abominates seven: A haughty bearing, A lying tongue, Hands that shed innocent blood, A mind that hatches evil plots, Feet quick to run to evil, A false witness testifying lies, And one who incites siblings to quarrel.” (Proverbs 6:16–19) “A false witness will not go unpunished; One who testifies lies will not escape.” (Proverbs 19:5)
Alongside the struggle against these afflictions, which harm the health of individuals, the people, society, and the state, we must also strengthen the vision. This too comes from Proverbs: “For lack of vision a people lose restraint.” (Proverbs 29:18).
As the words of the Passover Haggadah still ring in our ears, with its great call for freedom, and before us lie the national days with their sorrow alongside the hope and joy they contain, let us adopt a vision and actions opposite to the afflictions described above: A vision of human equality; hope and a smile; generosity; diligence; care for the environment; material moderation; concern for others and for the vulnerable; patience and dialogue; truth in speech and action; doing good and pursuing peace. All of these—in our state, the State of Israel, for all its citizens and all who dwell within it.
Shabbat Shalom.
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Rabbi Rinat Bar Haim is a secular humanistic rabbi and currently serves as the chair of MERHAV. She is an educator, facilitator, and lecturer, and a member of Moshav Sarona in the Lower Galilee. She is married and a mother of four: three daughters and one son. Born in Kvutzat Kinneret, where she absorbed a secular Jewish culture and was influenced by the writings and figures of the pioneers of the Second Aliyah. She holds a BA in General History and Middle Eastern Studies from Tel Aviv University, an MA in Jewish Culture from the University of Haifa, and is certified as a community leader by the Midrasha at Oranim. Taught high school history for many years, and was a school administrator. Today, she leads cultural-educational projects at the Shitim Institute and facilitates teachers, adults, and youth in pre-military preparatory programs (Mechinot). As a member of Moshav Sarona and one of the leading figures in its cultural life, organizing Kabbalat Shabbat gatherings, guiding bar and bat mitzvah students in writing their teachings, officiating ceremonies, leading events that combine dialogue, song, and storytelling, and facilitating holiday and life-cycle rituals. At times, she also conducts funerals and accompanies families in farewell ceremonies for loved ones who have passed away.
But why should we read specifically a chapter about afflictions as part of our annual cycle? Why not skip it? Large sections of the Prophets and the Writings were skipped by the sages. When they chose the scrolls to be read on festivals, selected the haftarot, and elevated Psalms as the great book of prayer—they also chose what not to include. So first, I would like to restore to us the power of choice. We do not erase any part of the Torah or the Bible, but we are certainly entitled to choose what to engage with more and what less.
And now, somewhat surprisingly, I will nevertheless choose to mention the various afflictions described in Tazria–Metzora: human afflictions—se’et, sapachat, and baheret; burns that develop into צרעת; afflictions of the head or beard; afflictions of garments—linen, wool, and leather; and afflictions of the house—“leprosy” of the home. In the age of modern medicine, these are matters between a patient and their doctor.
But we… our concern is not the afflictions of the body, but the afflictions of the spirit—and these are abundant even today. Human afflictions: arrogance, bitterness, stinginess, laziness. Afflictions of clothing: filth, extravagance, ostentation. Afflictions of the house (in the broader sense of community and state): racism, violence, falsehood.
And so I propose, from our Bibleת this time mainly from the Book of Proverbs (which, notably, was not selected to be read in the regular cycle)ת an ethical response to these afflictions: one that, if we live by it, can bring about their healing.
A remedy for arrogance: “Pride goes before ruin, arrogance, before failure.” (Proverbs 16:18)
A remedy for bitterness: “How sweet is the light, what a delight for the eyes to behold the sun!” (Ecclesiastes 11:7)
A remedy for stinginess: “One who is generous is blessed, While giving bread to the poor.” (Proverbs 22:9)
A remedy for laziness and inaction: “Lazybones, go to the ant; Study its ways and learn.” (Proverbs 6:6)
A remedy for filth: “…let your camp be holy;” (Deuteronomy 23:15)
A remedy for extravagance and ostentation: “If you find honey, eat only what you need, Lest, surfeiting yourself, you throw it up.” (Proverbs 25:16)
Remedies for racism: “Love therefore the stranger, for you were strangers in the land of Egypt” (Deuteronomy 10:19), and in many other places.
Remedies for violence and love of war: “Her ways are pleasant ways, And all her paths, peaceful.” (Proverbs 3:17) “Hatred stirs up strife, But love covers up all transgressions.” (Proverbs 10:12)
“Better to be forbearing than mighty, To have self-control than to conquer a city.” (Proverbs 16:32)
Remedies for falsehood: “For the upright will inhabit the earth, The blameless will remain in it.” (Proverbs 2:21) “Let fidelity and steadfastness not leave you…” (Proverbs 3:3) “I instruct you in the way of wisdom; I guide you in straight courses.” (Proverbs 4:11) “GOD hates six things—And abominates seven: A haughty bearing, A lying tongue, Hands that shed innocent blood, A mind that hatches evil plots, Feet quick to run to evil, A false witness testifying lies, And one who incites siblings to quarrel.” (Proverbs 6:16–19) “A false witness will not go unpunished; One who testifies lies will not escape.” (Proverbs 19:5)
Alongside the struggle against these afflictions, which harm the health of individuals, the people, society, and the state, we must also strengthen the vision. This too comes from Proverbs: “For lack of vision a people lose restraint.” (Proverbs 29:18).
As the words of the Passover Haggadah still ring in our ears, with its great call for freedom, and before us lie the national days with their sorrow alongside the hope and joy they contain, let us adopt a vision and actions opposite to the afflictions described above: A vision of human equality; hope and a smile; generosity; diligence; care for the environment; material moderation; concern for others and for the vulnerable; patience and dialogue; truth in speech and action; doing good and pursuing peace. All of these—in our state, the State of Israel, for all its citizens and all who dwell within it.
Shabbat Shalom.
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Rabbi Rinat Bar Haim is a secular humanistic rabbi and currently serves as the chair of MERHAV. She is an educator, facilitator, and lecturer, and a member of Moshav Sarona in the Lower Galilee. She is married and a mother of four: three daughters and one son. Born in Kvutzat Kinneret, where she absorbed a secular Jewish culture and was influenced by the writings and figures of the pioneers of the Second Aliyah. She holds a BA in General History and Middle Eastern Studies from Tel Aviv University, an MA in Jewish Culture from the University of Haifa, and is certified as a community leader by the Midrasha at Oranim. Taught high school history for many years, and was a school administrator. Today, she leads cultural-educational projects at the Shitim Institute and facilitates teachers, adults, and youth in pre-military preparatory programs (Mechinot). As a member of Moshav Sarona and one of the leading figures in its cultural life, organizing Kabbalat Shabbat gatherings, guiding bar and bat mitzvah students in writing their teachings, officiating ceremonies, leading events that combine dialogue, song, and storytelling, and facilitating holiday and life-cycle rituals. At times, she also conducts funerals and accompanies families in farewell ceremonies for loved ones who have passed away.