תזריע
Tazria
(ב) אָדָ֗ם כִּֽי־יִהְיֶ֤ה בְעוֹר־בְּשָׂרוֹ֙ שְׂאֵ֤ת אֽוֹ־סַפַּ֙חַת֙ א֣וֹ בַהֶ֔רֶת וְהָיָ֥ה בְעוֹר־בְּשָׂר֖וֹ לְנֶ֣גַע צָרָ֑עַת וְהוּבָא֙ אֶל־אַהֲרֹ֣ן הַכֹּהֵ֔ן א֛וֹ אֶל־אַחַ֥ד מִבָּנָ֖יו הַכֹּהֲנִֽים׃ (ג) וְרָאָ֣ה הַכֹּהֵ֣ן אֶת־הַנֶּ֣גַע בְּעֽוֹר־הַ֠בָּשָׂר וְשֵׂעָ֨ר בַּנֶּ֜גַע הָפַ֣ךְ ׀ לָבָ֗ן וּמַרְאֵ֤ה הַנֶּ֙גַע֙ עָמֹק֙ מֵע֣וֹר בְּשָׂר֔וֹ נֶ֥גַע צָרַ֖עַת ה֑וּא וְרָאָ֥הוּ הַכֹּהֵ֖ן וְטִמֵּ֥א אֹתֽוֹ׃ (ד) וְאִם־בַּהֶרֶת֩ לְבָנָ֨ה הִ֜וא בְּע֣וֹר בְּשָׂר֗וֹ וְעָמֹק֙ אֵין־מַרְאֶ֣הָ מִן־הָע֔וֹר וּשְׂעָרָ֖ה לֹא־הָפַ֣ךְ לָבָ֑ן וְהִסְגִּ֧יר הַכֹּהֵ֛ן אֶת־הַנֶּ֖גַע שִׁבְעַ֥ת יָמִֽים׃ (ה) וְרָאָ֣הוּ הַכֹּהֵן֮ בַּיּ֣וֹם הַשְּׁבִיעִי֒ וְהִנֵּ֤ה הַנֶּ֙גַע֙ עָמַ֣ד בְּעֵינָ֔יו לֹֽא־פָשָׂ֥ה הַנֶּ֖גַע בָּע֑וֹר וְהִסְגִּיר֧וֹ הַכֹּהֵ֛ן שִׁבְעַ֥ת יָמִ֖ים שֵׁנִֽית׃ (ו) וְרָאָה֩ הַכֹּהֵ֨ן אֹת֜וֹ בַּיּ֣וֹם הַשְּׁבִיעִי֮ שֵׁנִית֒ וְהִנֵּה֙ כֵּהָ֣ה הַנֶּ֔גַע וְלֹא־פָשָׂ֥ה הַנֶּ֖גַע בָּע֑וֹר וְטִהֲר֤וֹ הַכֹּהֵן֙ מִסְפַּ֣חַת הִ֔יא וְכִבֶּ֥ס בְּגָדָ֖יו וְטָהֵֽר׃
(כו) וְאִ֣ם ׀ יִרְאֶ֣נָּה הַכֹּהֵ֗ן וְהִנֵּ֤ה אֵֽין־בַּבֶּהֶ֙רֶת֙ שֵׂעָ֣ר לָבָ֔ן וּשְׁפָלָ֥ה אֵינֶ֛נָּה מִן־הָע֖וֹר וְהִ֣וא כֵהָ֑ה וְהִסְגִּיר֥וֹ הַכֹּהֵ֖ן שִׁבְעַ֥ת יָמִֽים׃ (כז) וְרָאָ֥הוּ הַכֹּהֵ֖ן בַּיּ֣וֹם הַשְּׁבִיעִ֑י אִם־פָּשֹׂ֤ה תִפְשֶׂה֙ בָּע֔וֹר וְטִמֵּ֤א הַכֹּהֵן֙ אֹת֔וֹ נֶ֥גַע צָרַ֖עַת הִֽוא׃ (כח) וְאִם־תַּחְתֶּיהָ֩ תַעֲמֹ֨ד הַבַּהֶ֜רֶת לֹא־פָשְׂתָ֤ה בָעוֹר֙ וְהִ֣וא כֵהָ֔ה שְׂאֵ֥ת הַמִּכְוָ֖ה הִ֑וא וְטִֽהֲרוֹ֙ הַכֹּהֵ֔ן כִּֽי־צָרֶ֥בֶת הַמִּכְוָ֖ה הִֽוא׃ (פ) (כט) וְאִישׁ֙ א֣וֹ אִשָּׁ֔ה כִּֽי־יִהְיֶ֥ה ב֖וֹ נָ֑גַע בְּרֹ֖אשׁ א֥וֹ בְזָקָֽן׃ (ל) וְרָאָ֨ה הַכֹּהֵ֜ן אֶת־הַנֶּ֗גַע וְהִנֵּ֤ה מַרְאֵ֙הוּ֙ עָמֹ֣ק מִן־הָע֔וֹר וּב֛וֹ שֵׂעָ֥ר צָהֹ֖ב דָּ֑ק וְטִמֵּ֨א אֹת֤וֹ הַכֹּהֵן֙ נֶ֣תֶק ה֔וּא צָרַ֧עַת הָרֹ֛אשׁ א֥וֹ הַזָּקָ֖ן הֽוּא׃ (לא) וְכִֽי־יִרְאֶ֨ה הַכֹּהֵ֜ן אֶת־נֶ֣גַע הַנֶּ֗תֶק וְהִנֵּ֤ה אֵין־מַרְאֵ֙הוּ֙ עָמֹ֣ק מִן־הָע֔וֹר וְשֵׂעָ֥ר שָׁחֹ֖ר אֵ֣ין בּ֑וֹ וְהִסְגִּ֧יר הַכֹּהֵ֛ן אֶת־נֶ֥גַע הַנֶּ֖תֶק שִׁבְעַ֥ת יָמִֽים׃ (לב) וְרָאָ֨ה הַכֹּהֵ֣ן אֶת־הַנֶּגַע֮ בַּיּ֣וֹם הַשְּׁבִיעִי֒ וְהִנֵּה֙ לֹא־פָשָׂ֣ה הַנֶּ֔תֶק וְלֹא־הָ֥יָה ב֖וֹ שֵׂעָ֣ר צָהֹ֑ב וּמַרְאֵ֣ה הַנֶּ֔תֶק אֵ֥ין עָמֹ֖ק מִן־הָעֽוֹר׃ (לג) וְהִ֨תְגַּלָּ֔ח וְאֶת־הַנֶּ֖תֶק לֹ֣א יְגַלֵּ֑חַ וְהִסְגִּ֨יר הַכֹּהֵ֧ן אֶת־הַנֶּ֛תֶק שִׁבְעַ֥ת יָמִ֖ים שֵׁנִֽית׃ (לד) וְרָאָה֩ הַכֹּהֵ֨ן אֶת־הַנֶּ֜תֶק בַּיּ֣וֹם הַשְּׁבִיעִ֗י וְ֠הִנֵּה לֹא־פָשָׂ֤ה הַנֶּ֙תֶק֙ בָּע֔וֹר וּמַרְאֵ֕הוּ אֵינֶ֥נּוּ עָמֹ֖ק מִן־הָע֑וֹר וְטִהַ֤ר אֹתוֹ֙ הַכֹּהֵ֔ן וְכִבֶּ֥ס בְּגָדָ֖יו וְטָהֵֽר׃ (לה) וְאִם־פָּשֹׂ֥ה יִפְשֶׂ֛ה הַנֶּ֖תֶק בָּע֑וֹר אַחֲרֵ֖י טָהֳרָתֽוֹ׃ (לו) וְרָאָ֙הוּ֙ הַכֹּהֵ֔ן וְהִנֵּ֛ה פָּשָׂ֥ה הַנֶּ֖תֶק בָּע֑וֹר לֹֽא־יְבַקֵּ֧ר הַכֹּהֵ֛ן לַשֵּׂעָ֥ר הַצָּהֹ֖ב טָמֵ֥א הֽוּא׃ (לז) וְאִם־בְּעֵינָיו֩ עָמַ֨ד הַנֶּ֜תֶק וְשֵׂעָ֨ר שָׁחֹ֧ר צָֽמַח־בּ֛וֹ נִרְפָּ֥א הַנֶּ֖תֶק טָה֣וֹר ה֑וּא וְטִהֲר֖וֹ הַכֹּהֵֽן׃
(מה) וְהַצָּר֜וּעַ אֲשֶׁר־בּ֣וֹ הַנֶּ֗גַע בְּגָדָ֞יו יִהְי֤וּ פְרֻמִים֙ וְרֹאשׁוֹ֙ יִהְיֶ֣ה פָר֔וּעַ וְעַל־שָׂפָ֖ם יַעְטֶ֑ה וְטָמֵ֥א ׀ טָמֵ֖א יִקְרָֽא׃ (מו) כָּל־יְמֵ֞י אֲשֶׁ֨ר הַנֶּ֥גַע בּ֛וֹ יִטְמָ֖א טָמֵ֣א ה֑וּא בָּדָ֣ד יֵשֵׁ֔ב מִח֥וּץ לַֽמַּחֲנֶ֖ה מוֹשָׁבֽוֹ׃
(2) When a person has on the skin of his body a swelling, a rash, or a discoloration, and it develops into a scaly affection on the skin of his body, it shall be reported to Aaron the priest or to one of his sons, the priests. (3) The priest shall examine the affection on the skin of his body: if hair in the affected patch has turned white and the affection appears to be deeper than the skin of his body, it is a leprous affection; when the priest sees it, he shall pronounce him unclean. (4) But if it is a white discoloration on the skin of his body which does not appear to be deeper than the skin and the hair in it has not turned white, the priest shall isolate the affected person for seven days. (5) On the seventh day the priest shall examine him, and if the affection has remained unchanged in color and the disease has not spread on the skin, the priest shall isolate him for another seven days. (6) On the seventh day the priest shall examine him again: if the affection has faded and has not spread on the skin, the priest shall pronounce him clean. It is a rash; he shall wash his clothes, and he shall be clean.
(26) But if the priest finds that there is no white hair in the discoloration, and that it is not lower than the rest of the skin, and it is faded, the priest shall isolate him for seven days. (27) On the seventh day the priest shall examine him: if it has spread in the skin, the priest shall pronounce him unclean; it is a leprous affection. (28) But if the discoloration has remained stationary, not having spread on the skin, and it is faded, it is the swelling from the burn. The priest shall pronounce him clean, for it is the scar of the burn. (29) If a man or a woman has an affection on the head or in the beard, (30) the priest shall examine the affection. If it appears to go deeper than the skin and there is thin yellow hair in it, the priest shall pronounce him unclean; it is a scall, a scaly eruption in the hair or beard. (31) But if the priest finds that the scall affection does not appear to go deeper than the skin, yet there is no black hair in it, the priest shall isolate the person with the scall affection for seven days. (32) On the seventh day the priest shall examine the affection. If the scall has not spread and no yellow hair has appeared in it, and the scall does not appear to go deeper than the skin, (33) the person with the scall shall shave himself, but without shaving the scall; the priest shall isolate him for another seven days. (34) On the seventh day the priest shall examine the scall. If the scall has not spread on the skin, and does not appear to go deeper than the skin, the priest shall pronounce him clean; he shall wash his clothes, and he shall be clean. (35) If, however, the scall should spread on the skin after he has been pronounced clean, (36) the priest shall examine him. If the scall has spread on the skin, the priest need not look for yellow hair: he is unclean. (37) But if the scall has remained unchanged in color, and black hair has grown in it, the scall is healed; he is clean. The priest shall pronounce him clean.
(45) As for the person with a leprous affection, his clothes shall be rent, his head shall be left bare, and he shall cover over his upper lip; and he shall call out, “Unclean! Unclean!” (46) He shall be unclean as long as the disease is on him. Being unclean, he shall dwell apart; his dwelling shall be outside the camp.
These skin afflictions are believed to be the result of lashon hara. Remember how Miriam was stricken with a skin affliction because she and Aaron spoke badly about Moses wife in Bamidbar 12.
Miriam and Aaron spoke against Moses because of the Cushite woman he had married: “He married a Cushite woman!” They said, “Has the LORD spoken only through Moses? Has He not spoken through us as well?” The LORD heard it. Now Moses was a very humble man, more so than any other man on earth. Suddenly the LORD called to Moses, Aaron, and Miriam, “Come out, you three, to the Tent of Meeting.” So the three of them went out. The LORD came down in a pillar of cloud, stopped at the entrance of the Tent, and called out, “Aaron and Miriam!” The two of them came forward; and He said, “Hear these My words: When a prophet of the LORD arises among you, I make Myself known to him in a vision, I speak with him in a dream. Not so with My servant Moses; he is trusted throughout My household. With him I speak mouth to mouth, plainly and not in riddles, and he beholds the likeness of the LORD. How then did you not shrink from speaking against My servant Moses!” Still incensed with them, the LORD departed. As the cloud withdrew from the Tent, there was Miriam stricken with snow-white scales! When Aaron turned toward Miriam, he saw that she was stricken with scales. And Aaron said to Moses, “O my lord, account not to us the sin which we committed in our folly. Let her not be as one dead, who emerges from his mother’s womb with half his flesh eaten away.” So Moses cried out to the LORD, saying, “O God, pray heal her!” But the LORD said to Moses, “If her father spat in her face, would she not bear her shame for seven days? Let her be shut out of camp for seven days, and then let her be readmitted.” So Miriam was shut out of camp seven days; and the people did not march on until Miriam was readmitted. After that the people set out from Hazeroth and encamped in the wilderness of Paran.
(1) What are we to make of all of these skin afflictions? Why do you think the Torah discusses skin afflictions in such depth and not other types of diseases? After all, many of these skin afflictions are not particularly contagious when other types of diseases are.
(2) How can we read this parsha during our time of a global pandemic?
(3) The isolation in this parsha was meant to be a time of introspection for the person with the skin affliction because the affliction was purportedly caused by lashon hara. Why do you think it lasted for seven days and then potentially seven more days?
(4) Are there any parallels between the Torah's discussion of disease and isolation and COVID-19 and our current isolation?
מצורע
Metzora
(א) וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (ב) זֹ֤את תִּֽהְיֶה֙ תּוֹרַ֣ת הַמְּצֹרָ֔ע בְּי֖וֹם טָהֳרָת֑וֹ וְהוּבָ֖א אֶל־הַכֹּהֵֽן׃ (ג) וְיָצָא֙ הַכֹּהֵ֔ן אֶל־מִח֖וּץ לַֽמַּחֲנֶ֑ה וְרָאָה֙ הַכֹּהֵ֔ן וְהִנֵּ֛ה נִרְפָּ֥א נֶֽגַע־הַצָּרַ֖עַת מִן־הַצָּרֽוּעַ׃ (ד) וְצִוָּה֙ הַכֹּהֵ֔ן וְלָקַ֧ח לַמִּטַּהֵ֛ר שְׁתֵּֽי־צִפֳּרִ֥ים חַיּ֖וֹת טְהֹר֑וֹת וְעֵ֣ץ אֶ֔רֶז וּשְׁנִ֥י תוֹלַ֖עַת וְאֵזֹֽב׃ (ה) וְצִוָּה֙ הַכֹּהֵ֔ן וְשָׁחַ֖ט אֶת־הַצִּפּ֣וֹר הָאֶחָ֑ת אֶל־כְּלִי־חֶ֖רֶשׂ עַל־מַ֥יִם חַיִּֽים׃ (ו) אֶת־הַצִּפֹּ֤ר הַֽחַיָּה֙ יִקַּ֣ח אֹתָ֔הּ וְאֶת־עֵ֥ץ הָאֶ֛רֶז וְאֶת־שְׁנִ֥י הַתּוֹלַ֖עַת וְאֶת־הָאֵזֹ֑ב וְטָבַ֨ל אוֹתָ֜ם וְאֵ֣ת ׀ הַצִּפֹּ֣ר הַֽחַיָּ֗ה בְּדַם֙ הַצִּפֹּ֣ר הַשְּׁחֻטָ֔ה עַ֖ל הַמַּ֥יִם הַֽחַיִּֽים׃ (ז) וְהִזָּ֗ה עַ֧ל הַמִּטַּהֵ֛ר מִן־הַצָּרַ֖עַת שֶׁ֣בַע פְּעָמִ֑ים וְטִ֣הֲר֔וֹ וְשִׁלַּ֛ח אֶת־הַצִּפֹּ֥ר הַֽחַיָּ֖ה עַל־פְּנֵ֥י הַשָּׂדֶֽה׃ (ח) וְכִבֶּס֩ הַמִּטַּהֵ֨ר אֶת־בְּגָדָ֜יו וְגִלַּ֣ח אֶת־כָּל־שְׂעָר֗וֹ וְרָחַ֤ץ בַּמַּ֙יִם֙ וְטָהֵ֔ר וְאַחַ֖ר יָב֣וֹא אֶל־הַֽמַּחֲנֶ֑ה וְיָשַׁ֛ב מִח֥וּץ לְאָהֳל֖וֹ שִׁבְעַ֥ת יָמִֽים׃ (ט) וְהָיָה֩ בַיּ֨וֹם הַשְּׁבִיעִ֜י יְגַלַּ֣ח אֶת־כָּל־שְׂעָר֗וֹ אֶת־רֹאשׁ֤וֹ וְאֶת־זְקָנוֹ֙ וְאֵת֙ גַּבֹּ֣ת עֵינָ֔יו וְאֶת־כָּל־שְׂעָר֖וֹ יְגַלֵּ֑חַ וְכִבֶּ֣ס אֶת־בְּגָדָ֗יו וְרָחַ֧ץ אֶת־בְּשָׂר֛וֹ בַּמַּ֖יִם וְטָהֵֽר׃ (י) וּבַיּ֣וֹם הַשְּׁמִינִ֗י יִקַּ֤ח שְׁנֵֽי־כְבָשִׂים֙ תְּמִימִ֔ים וְכַבְשָׂ֥ה אַחַ֛ת בַּת־שְׁנָתָ֖הּ תְּמִימָ֑ה וּשְׁלֹשָׁ֣ה עֶשְׂרֹנִ֗ים סֹ֤לֶת מִנְחָה֙ בְּלוּלָ֣ה בַשֶּׁ֔מֶן וְלֹ֥ג אֶחָ֖ד שָֽׁמֶן׃ (יא) וְהֶעֱמִ֞יד הַכֹּהֵ֣ן הַֽמְטַהֵ֗ר אֵ֛ת הָאִ֥ישׁ הַמִּטַּהֵ֖ר וְאֹתָ֑ם לִפְנֵ֣י יְהוָ֔ה פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד׃ (יב) וְלָקַ֨ח הַכֹּהֵ֜ן אֶת־הַכֶּ֣בֶשׂ הָאֶחָ֗ד וְהִקְרִ֥יב אֹת֛וֹ לְאָשָׁ֖ם וְאֶת־לֹ֣ג הַשָּׁ֑מֶן וְהֵנִ֥יף אֹתָ֛ם תְּנוּפָ֖ה לִפְנֵ֥י יְהוָֽה׃ (יג) וְשָׁחַ֣ט אֶת־הַכֶּ֗בֶשׂ בִּ֠מְקוֹם אֲשֶׁ֨ר יִשְׁחַ֧ט אֶת־הַֽחַטָּ֛את וְאֶת־הָעֹלָ֖ה בִּמְק֣וֹם הַקֹּ֑דֶשׁ כִּ֡י כַּ֠חַטָּאת הָאָשָׁ֥ם הוּא֙ לַכֹּהֵ֔ן קֹ֥דֶשׁ קָֽדָשִׁ֖ים הֽוּא׃ (יד) וְלָקַ֣ח הַכֹּהֵן֮ מִדַּ֣ם הָאָשָׁם֒ וְנָתַן֙ הַכֹּהֵ֔ן עַל־תְּנ֛וּךְ אֹ֥זֶן הַמִּטַּהֵ֖ר הַיְמָנִ֑ית וְעַל־בֹּ֤הֶן יָדוֹ֙ הַיְמָנִ֔ית וְעַל־בֹּ֥הֶן רַגְל֖וֹ הַיְמָנִֽית׃ (טו) וְלָקַ֥ח הַכֹּהֵ֖ן מִלֹּ֣ג הַשָּׁ֑מֶן וְיָצַ֛ק עַל־כַּ֥ף הַכֹּהֵ֖ן הַשְּׂמָאלִֽית׃ (טז) וְטָבַ֤ל הַכֹּהֵן֙ אֶת־אֶצְבָּע֣וֹ הַיְמָנִ֔ית מִן־הַשֶּׁ֕מֶן אֲשֶׁ֥ר עַל־כַּפּ֖וֹ הַשְּׂמָאלִ֑ית וְהִזָּ֨ה מִן־הַשֶּׁ֧מֶן בְּאֶצְבָּע֛וֹ שֶׁ֥בַע פְּעָמִ֖ים לִפְנֵ֥י יְהוָֽה׃ (יז) וּמִיֶּ֨תֶר הַשֶּׁ֜מֶן אֲשֶׁ֣ר עַל־כַּפּ֗וֹ יִתֵּ֤ן הַכֹּהֵן֙ עַל־תְּנ֞וּךְ אֹ֤זֶן הַמִּטַּהֵר֙ הַיְמָנִ֔ית וְעַל־בֹּ֤הֶן יָדוֹ֙ הַיְמָנִ֔ית וְעַל־בֹּ֥הֶן רַגְל֖וֹ הַיְמָנִ֑ית עַ֖ל דַּ֥ם הָאָשָֽׁם׃ (יח) וְהַנּוֹתָ֗ר בַּשֶּׁ֙מֶן֙ אֲשֶׁר֙ עַל־כַּ֣ף הַכֹּהֵ֔ן יִתֵּ֖ן עַל־רֹ֣אשׁ הַמִּטַּהֵ֑ר וְכִפֶּ֥ר עָלָ֛יו הַכֹּהֵ֖ן לִפְנֵ֥י יְהוָֽה׃ (יט) וְעָשָׂ֤ה הַכֹּהֵן֙ אֶת־הַ֣חַטָּ֔את וְכִפֶּ֕ר עַל־הַמִּטַּהֵ֖ר מִטֻּמְאָת֑וֹ וְאַחַ֖ר יִשְׁחַ֥ט אֶת־הָעֹלָֽה׃ (כ) וְהֶעֱלָ֧ה הַכֹּהֵ֛ן אֶת־הָעֹלָ֥ה וְאֶת־הַמִּנְחָ֖ה הַמִּזְבֵּ֑חָה וְכִפֶּ֥ר עָלָ֛יו הַכֹּהֵ֖ן וְטָהֵֽר׃
(1) The LORD spoke to Moses, saying: (2) This shall be the ritual for a leper at the time that he is to be cleansed. When it has been reported to the priest, (3) the priest shall go outside the camp. If the priest sees that the leper has been healed of his scaly affection, (4) the priest shall order two live clean birds, cedar wood, crimson stuff, and hyssop to be brought for him who is to be cleansed. (5) The priest shall order one of the birds slaughtered over fresh water in an earthen vessel; (6) and he shall take the live bird, along with the cedar wood, the crimson stuff, and the hyssop, and dip them together with the live bird in the blood of the bird that was slaughtered over the fresh water. (7) He shall then sprinkle it seven times on him who is to be cleansed of the eruption and cleanse him; and he shall set the live bird free in the open country. (8) The one to be cleansed shall wash his clothes, shave off all his hair, and bathe in water; then he shall be clean. After that he may enter the camp, but he must remain outside his tent seven days. (9) On the seventh day he shall shave off all his hair—of head, beard, and eyebrows. When he has shaved off all his hair, he shall wash his clothes and bathe his body in water; then he shall be clean. (10) On the eighth day he shall take two male lambs without blemish, one ewe lamb in its first year without blemish, three-tenths of a measure of choice flour with oil mixed in for a meal offering, and one log of oil. (11) These shall be presented before the LORD, with the man to be cleansed, at the entrance of the Tent of Meeting, by the priest who performs the cleansing. (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.
Here is an article from the NYTimes about survivors facing challenges and discrimination when they try to return to society after they have recovered from COVID-19. This is something to keep in mind when we think about the rituals that are laid out in the Torah which are meant to return a person to wholeness and purity so they can rejoin society. Are those rituals meant for the ill person, the members of society, or both?
(1) What stands out about the rituals that must take place before the leper can be returned to the community?
(2) What do you think about the blood that the priest applies to the various body parts? What is the symbolism of that? Why do you think they used blood?
(3) The only form of ritual cleansing that has survived into the modern era is the mikveh. In this time of COVID-19 mikva'ot are closed. What could be an alternative ritual that could be practiced during this time as a ritual cleansing?
(4) The ritual cleansing is clearly one of spiritual purification more than physical purification. Do we need a new ritual during this time to welcome survivors of COVID-19 back into the community. Do we need a new ritual to help us all heal after the pandemic and the aftereffects have passed? A spiritual cleansing so to speak? Could that be the important lesson that these challenging parshiyot have to teach us?