intended to increase the knowledge, interest, and anticipation of the reader, thereby hastening the realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.

The "Leper" in the Mikdash (I)(Tzara'at, a much more interesting subject than you think)
There are two forms of true leprosy - the tubercular or nodular, and the anesthetic, or nervous; generally both forms are present. The nodular form begins, as a rule, as round or irregularly shaped spots commonly of a mahogany or sepia color. These often disappear, and are followed by the appearance of nodules. In an advanced stage, the face is covered with firm, livid, nodular elevations; the nose, ears, and lips are swollen beyond their natural size, the eye brows and eye lashes are lost, and the eyes are staring; the whole process producing a hideous disfigurement. As the disease progresses, insensibility of the skin ensues (the anesthetic form of the disease), and the fingers and toes may rot away. However, in no way do the detailed descriptions of Tzara'at found in Vayikra 13,14 allude to the horrible deformities, the growing lack of sensation or the rotting away of parts of the body that are characteristics of true leprosy. Tzara'at described in the Torah is not leprosy and the Biblical term "Tzara'at" has been incorrectly translated as "leprosy" for hundreds of years. The Greek word Lepra, mistranslated in the Septuagint and other literature of the period, does not mean leprosy but rather various kinds of skin diseases.

We are taught that Tzara'at was the physical manifestation of Divine punishment - the person affected, the Metzora, was literally "touched" by the finger of G-d as a Divine visitation for evil thoughts and deeds - especially slander. Miriam "spoke against" Moses and was punished with Tzara'at (Bamidbar 12). The word Metzora was seen as an etymological derivation of Motzi Shem Ra - slanderer. "Resh Lakish said: 'What is the meaning of 'This shall be the law of the Metzora' (Vayikra 14:2). It means this shall be the law for the one who brings up an evil name" (Arachin 15b).

Therefore when the Metzora had repented sincerely and mended his ways, the Tzara'at, the physical manifestation of Divine wrath, would recede. "R. Samuel ben Nachmani said in the name of R. Yochanan; Because of seven things does Tzara'at come upon the world: slander, the shedding of blood, taking the Lord's name in vain, incest, arrogance, robbery and envy" (Arachin 16a). The laws of Tzara'at have some interesting peculiarities. If the symptoms described in the Torah covered the Metzora's entire body, he was pure. Only when he started to heal, he became unclean (Nega'im 13:3). The Sages were fully aware of the anomalous nature of this very strange ruling. In a Midrashic rendition of Korach's rebellion against Moses (Bamidbar 16), Korach asks Moses a number of questions with the intention of making him look ridiculous in front of the people. One of the questions concerned this ruling. "If", asked Korach, "a man had on his skin a white spot the size of a half a bean, is he pure or impure?" Moses answered the man was impure. Then Korach asked, "If the symptoms spread over his whole body and he became completely white. What was the law?" "In that case", Moses answered, "he would be pure". Korach retorted that laws so irrational could not possibly be of Divine origin and therefore Moses was an imposter and Aaron his brother was not the legitimate Kohein Gadol (Note Yerushalmi, Sanhedrin 10, 27d-28a). (This is actually the third of three questions Korah asked Moses.

"As soon as a suspected case of Tzara'at occurs, the Kohein has to be called in to diagnose it. What he looks for is whether the discoloration is 'deeper than the skin', whether the hair within the discoloration has turned white, and whether the affection is spreading or static." If the Kohein is unsure, he is required to delay the diagnosis by 'shutting up' the person for seven days, and then, if there is further change, an additional seven days. If the symptoms subsequently did not spread any further, the Kohein pronounced him clean. And if the symptoms subsequently did spread further, he was pronounced a Metzora and therefore unclean. There were certain relaxations of the rules. If the signs of Tzara'at appeared on a bridegroom, the Kohein did not inspect him until after the seven days of the marriage feast, or if they appeared during a holiday, the inspection was postponed until after its conclusion (Nega'im 3:2). True leprosy in contradistinction to Tzara'at, develops at an exceedingly slow pace, particularly in its initial stages. Additional examinations after seven days would, in most cases, show virtually no change. No diagnosis of Tzara'at was authoritative unless certified and orally proclaimed by a Kohein.
It is interesting to note what the visiting Kohein did not do. He made no attempt to treat the disease nor did he offer any prayers. Similar to a Pakach from the Iriya (a municipal inspector, Lehavdil), the Kohein merely certified the existence of an existing condition.

When we do find Tzara'at healed in the Tanach, it is brought about by either the prayer of a Navi (Bamidbar 12) or obeying a Navi's instructions (II Melachim 5). The Mishna says, "All are qualified to inspect Tzara'at signs but only a Kohein may pronounce them unclean or clean (Nega'im 3:1). There was a difference between someone suspected of having Tzara'at' - the individual whom the Kohein quarantined for either one or two weeks to verify his condition - and the person, who, after visual inspection, was actually audibly confirmed by the Kohein as having Tzara'at. The suspected person was considered impure during the period of his quarantine, but if, upon priestly inspection, "the affliction has dimmed and has not spread on his skin…" then he is pure. Once exonerated from suspicion of Tzara'at, he immersed himself and his clothing in the Mikva. Rashi notes that the mere fact that he was under suspicion made him impure in the first place, and required his quarantine for that limited period of time. However, if after two weeks of quarantine, the symptoms of the disease continued to spread, "the Kohein shall declare him impure". Rambam notes: "Since the Metzora… is a "father of impurity", he imparts impurity to people and utensils by his touch and earthenware vessels by airspace (i.e. putting his hand inside such a vessel even without touching the interior walls). A man can be rendered impure by carrying the Metzora - even if there is no contact. He renders impure his couch and chair (Midras-impurity) and even if the Metzora sat on a large stone under which were (blankets or sheets)… he would contaminate them… These laws apply equally to the "suspect" being "shut up" during the time of his quarantine and to the Metzora who definitely has the disease" (Hilchot Tum'at Tzara'at 10:11).<to be continued>

Catriel is in the process of writing a book: The Temple of Jerusalem, A Pilgrims Prospective; A Guided Tour through the Temple and the Divine Service

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