Metzora (parsha)


Metzora, Metzorah, M'tzora, Mezora, Metsora, M'tsora, Metsoro, Meṣora, or Maṣoro is the 28th weekly Torah portion in the annual Jewish cycle of Torah reading and the fifth in the Book of Leviticus. The parashah deals with ritual impurity. It addresses cleansing from skin disease, houses with an eruptive plague, male genital discharges, and menstruation. The parashah constitutes The parashah is made up of 4,697 Hebrew letters, 1,274 Hebrew words, 90 verses, and 159 lines in a Torah Scroll.
Jews generally read it in April or, rarely, in early May. The lunisolar Hebrew calendar contains up to 55 weeks, the exact number varying between 50 in common years and 54 or 55 in leap years. In leap years, parashah Metzora is read separately. In common years, parashah Metzora is combined with the previous parashah, Tazria, to help achieve the needed number of weekly readings.

Readings

In traditional Sabbath Torah reading, the parashah is divided into seven readings, or, aliyot.

First reading — Leviticus 14:1–12

In the first reading, God told Moses the ritual for cleansing one with a skin disease. If the priest saw that the person had healed, the priest would order two live clean birds, cedar wood, crimson stuff, and hyssop. The priest would order one of the birds slaughtered over fresh water and would then dip the live bird, the cedar wood, the crimson stuff, and the hyssop in the blood of the slaughtered bird. The priest would then sprinkle the blood seven times on the one who was to be cleansed and then set the live bird free. The one to be cleansed would then wash his clothes, shave off his hair, bathe in water, and then be clean. On the eighth day after that, the one being cleansed was to present two male lambs, one ewe lamb, choice flour, and oil for the priest to offer.

Second reading — Leviticus 14:13–20

In the second reading, the priest was to kill the lamb and put some of its blood and the oil on the ridge of the right ear, the right thumb, and the right big toe of the one being cleansed, and then put more of the oil on his head.

Third reading — Leviticus 14:21–32

In the third reading, if the one being cleansed was poor, he could bring two turtle doves or pigeons in place of two of the lambs.

Fourth reading — Leviticus 14:33–53

In the fourth reading, God then told Moses and Aaron the ritual for cleansing a house with an eruptive plague. The owner was to tell the priest, who was to order the house cleared and then examine it. If the plague in the walls was greenish or reddish streaks deep into the wall, the priest was to close the house for seven days. If, after seven days, the plague had spread, the priest was to order the stones with the plague to be pulled out and cast outside the city. The house was then to be scraped, the stones replaced, and the house replastered. If the plague again broke out, the house was to be torn down. If the plague did not break out again, the priest was to pronounce the house clean. To purge the house, the priest was to take two birds, cedar wood, crimson stuff, and hyssop, slaughter one bird over fresh water, sprinkle on the house seven times with the bird's blood, and then let the live bird go free.

Fifth reading — Leviticus 14:54–15:15

In the fifth reading, God then told Moses and Aaron the ritual for cleansing a person who had a genital discharge. When a man had a discharge from his genitals, he was unclean, and any bedding on which he lay and every object on which he sat was to be unclean. Anyone who touched his body, touched his bedding, touched an object on which he sat, was touched by his spit, or was touched by him before he rinsed his hands was to wash his clothes, bathe in water, and remain unclean until evening. An earthen vessel that he touched was to be broken, and any wooden implement was to be rinsed with water. Seven days after the discharge ended, he was to wash his clothes, bathe his body in fresh water, and be clean. On the eighth day, he was to give two turtle doves or two pigeons to the priest, who was to offer them to make expiation.

Sixth reading — Leviticus 15:16–28

In the sixth reading, when a man had an emission of semen, he was to bathe and remain unclean until evening. All material on which semen fell was to be washed in water and remain unclean until evening. And if a man had carnal relations with a woman, they were both to bathe and remain unclean until evening. When a woman had a menstrual discharge, she was to remain impure seven days, and whoever touched her was to be unclean until evening. Anything that she lay on or sat on was unclean. Anyone who touched her bedding or any object on which she has sat was to wash his clothes, bathe in water, and remain unclean until evening. And if a man lay with her, her impurity was communicated to him and he was to be unclean seven days, and any bedding on which he lay became unclean. When a woman had an irregular discharge of blood, she was to be unclean as long as her discharge lasted. Seven days after the discharge ended, she was to be clean.

Seventh reading — Leviticus 15:29–33

In the seventh reading, on the eighth day, the woman was to give two turtle doves or two pigeons to the priest, who was to offer them to make expiation. God told Moses and Aaron to put the Israelites on guard against uncleanness, lest they die by defiling God's Tabernacle.

In inner-biblical interpretation

The parashah has parallels or is discussed in these Biblical sources:

Leviticus chapter 14

associates skin disease with uncleanness, and associates various sexuality-related events with uncleanness. In the Hebrew Bible, uncleanness has a variety of associations. ; ; and and associate it with death. And perhaps similarly, associates it with childbirth and associates it with skin disease. associates it with various sexuality-related events. And ; and and associate it with contact with the worship of alien gods.
The Hebrew Bible reports skin disease and a person affected by skin disease at several places, often translated as "leprosy" and "a leper." In to help Moses to convince others that God had sent him, God instructed Moses to put his hand into his bosom, and when he took it out, his hand was "leprous, as white as snow." In the Torah sets out regulations for skin diseases and a person affected by skin disease. In after Miriam spoke against Moses, God's cloud removed from the Tent of Meeting and "Miriam was leprous, as white as snow." In Moses warned the Israelites in the case of skin disease diligently to observe all that the priests would teach them, remembering what God did to Miriam. In 2 Kings part of the haftarah for parashah Tazria, the prophet Elisha cures Naaman, the commander of the army of the king of Aram, who was a "leper". In part of the haftarah for parashah Metzora, the story is told of four "leprous men" at the gate during the Arameans' siege of Samaria. And in 2 Chronicles after King Uzziah tried to burn incense in the Temple in Jerusalem, "leprosy broke forth on his forehead."
The Torah mentions the combination of ear, thumb, and toe in three places. In God instructed Moses how to initiate the priests, telling him to kill a ram, take some of its blood, and put it on the tip of the right ear of Aaron and his sons, on the thumb of their right hand, and on the great toe of their right foot, and dash the remaining blood against the altar round about. And then reports that Moses followed God's instructions to initiate Aaron and his sons. Then, , , and set forth a similar procedure for the cleansing of a person with skin disease. In God instructed the priest on the day of the person's cleansing to take some of the blood of a guilt-offering and put it upon the tip of the right ear, the thumb of the right hand, and the great toe of the right foot of the one to be cleansed. And then in God instructed the priest to put oil on the tip of the right ear, the thumb of the right hand, and the great toe of the right foot of the one to be cleansed, on top of the blood of the guilt-offering. And finally, in and , God instructed the priest to repeat the procedure on the eighth day to complete the person's cleansing.

In early nonrabbinic interpretation

The parashah has parallels or is discussed in these early nonrabbinic sources:

Leviticus chapter 14

taught that the skin disease in signified voluntary depravity.

In classical rabbinic interpretation

The parashah is discussed in these rabbinic sources from the era of the Mishnah and the Talmud:

Leviticus chapter 14

Tractate Negaim in the Mishnah and Tosefta interpreted the laws of skin disease in
calls on the Israelites to obey God's "statutes" and "ordinances". The Rabbis in a Baraita taught that the "ordinances" were commandments that logic would have dictated that we follow even had Scripture not commanded them, like the laws concerning idolatry, adultery, bloodshed, robbery, and blasphemy. And "statutes" were commandments that the Adversary challenges us to violate as beyond reason, like those relating to purification of the person with skin disease, wool-linen mixtures, release from levirate marriage, and the he goat for Azazel. So that people do not think these "ordinances" to be empty acts, in God says, "I am the Lord," indicating that the Lord made these statutes, and we have no right to question them.
The Midrash noted that many things appear lowly, but God commanded many precepts to be performed with them. The hyssop, for instance, appears to be of no worth to people, yet its power is great in the eyes of God, who put it on a level with cedar in the purification of the leper in and the burning of the Red Cow in , and employed it in the Exodus from Egypt in
Rabbi Johanan said in the name of Rabbi Joseph ben Zimra that anyone who bears evil tales will be visited by the plague of skin disease, as it is said in Psalm "Whoever slanders his neighbor in secret, him will I destroy." The Gemara read azmit to allude to, tzara’at, and cited how says "in perpetuity". And Resh Lakish interpreted the words of "This shall be the law of the person with skin disease," to mean, "This shall be the law for him who brings up an evil name." And the Gemara reported that in the Land of Israel they taught that slander kills three persons: the slanderer, the one who accepts it, and the one about whom the slander is told.
Similarly, Rabbi Haninah taught that skin disease came only from slander. The Rabbis found a proof for this from the case of Miriam, arguing that because she uttered slander against Moses, plagues attacked her. And the Rabbis read to support this when it says in connection with skin disease, "remember what the Lord your God did to Miriam."
Rabbi Samuel bar Nahmani said in the name of Rabbi Johanan that skin disease results from seven things: slander, the shedding of blood, vain oath, incest, arrogance, robbery, and envy. The Gemara cited scriptural bases for each of the associations: For slander, for bloodshed, 2 Samuel for a vain oath, for incest, for arrogance, 2 Chronicles for robbery, ; and for envy,
Similarly, a Midrash taught that skin disease resulted from 10 sins: idol-worship, unchastity, bloodshed, the profanation of the Divine Name, blasphemy of the Divine Name, robbing the public, usurping a dignity to which one has no right, overweening pride, evil speech, and an evil eye. The Midrash cited as proofs: for idol-worship, the experience of the Israelites who said of the Golden Calf, "This is your god, O Israel," in and then were smitten with leprosy, as reported in where "Moses saw that the people had broken out," indicating that leprosy had "broken out" among them; for unchastity, from the experience of the daughters of Zion of whom says, "the daughters of Zion are haughty, and walk with stretched-forth necks and ogling eyes," and then says, "Therefore will the Lord smite with a scab the crown of the head of the daughters of Zion"; for bloodshed, from the experience of Joab, of whom says, "Let it fall upon the head of Joab, and upon all his father's house; and let there not fail from the house of Joab one that hath an issue, or that is a leper," for the profanation of the Divine Name, from the experience of Gehazi, of whom says, "But Gehazi, the servant of Elisha the man of God, said: ‘Behold, my master has spared this Naaman the Aramean, in not receiving at his hands that which he brought; as the Lord lives, I will surely run after him, and take of him somewhat," and "somewhat" means "of the blemish" that Naaman had, and thus Gehazi was smitten with leprosy, as reports Elisha said to Gehazi, "The leprosy therefore of Naaman shall cleave to you"; for blaspheming the Divine Name, from the experience of Goliath, of whom says, "And the Philistine cursed David by his God," and the says, "This day will the Lord deliver you," and the term "deliver" is used here in the same sense as uses it with regard to leprosy, when it is says, "And the priest shall shut him up "; for robbing the public, from the experience of Shebna, who derived illicit personal benefit from property of the Sanctuary, and of whom says, "the Lord... will wrap you round and round," and "wrap" must refer to a leper, of whom says, "And he shall wrap himself over the upper lip"; for usurping a dignity to which one has no right, from the experience of Uzziah, of whom says, "And Uzziah the king was a leper to the day of his death"; for overweening pride, from the same example of Uzziah, of whom says, "But when he became strong, his heart was lifted up, so that he did corruptly and he trespassed against the Lord his God"; for evil speech, from the experience of Miriam, of whom says, "And Miriam... spoke against Moses," and then says, "when the cloud was removed from over the Tent, behold Miriam was leprous"; and for an evil eye, from the person described in which can be read, "And he that keeps his house to himself shall come to the priest, saying: There seems to me to be a plague in the house," and thus describes one who is not willing to permit any other to have any benefit from the house.
Similarly, Rabbi Judah the Levite, son of Rabbi Shalom, inferred that skin disease comes because of eleven sins: for cursing the Divine Name, for immorality, for bloodshed, for ascribing to another a fault that is not in him, for haughtiness, for encroaching upon other people's domains, for a lying tongue, for theft, for swearing falsely, for profanation of the name of Heaven, and for idolatry. Rabbi Isaac added: for ill-will. And our Rabbis said: for despising the words of the Torah.
It was taught in a Baraita that four types of people are accounted as though they were dead: a poor person, a person affected by skin disease, a blind person, and one who is childless. A poor person is accounted as dead, for says, "for all the men are dead who sought your life". A person affected by skin disease is accounted as dead, for says, "And Aaron looked upon Miriam, and behold, she was leprous. And Aaron said to Moses... let her not be as one dead." The blind are accounted as dead, for says, "He has set me in dark places, as they that be dead of old." And one who is childless is accounted as dead, for in Rachel said, "Give me children, or else I am dead."
A Midrash taught that Divine Justice first attacks a person's substance and then the person's body. So when leprous plagues come upon a person, first they come upon the fabric of the person's house. If the person repents, then requires that only the affected stones need to be pulled out; if the person does not repent, then requires pulling down the house. Then the plagues come upon the person's clothes. If the person repents, then the clothes require washing; if not, they require burning. Then the plagues come upon the person's body. If the person repents, provides for purification; if not, then ordains that the person "shall dwell alone."
Similarly, the Tosefta reported that when a person would come to the priest, the priest would tell the person to engage in self-examination and turn from evil ways. The priest would continue that plagues come only from gossip, and skin disease from arrogance. But God would judge in mercy. The plague would come to the house, and if the homeowner repented, the house required only dismantling, but if the homeowner did not repent, the house required demolition. They would appear on clothing, and if the owner repented, the clothing required only tearing, but if the owner did not repent, the clothing required burning. They would appear on the person's body, and if the person repented, well and good, but if the person did not repent, required that the person "shall dwell alone."
In the priest's examination of skin disease mandated by , and the Mishnah taught that a priest could examine anyone else's symptoms, but not his own. And Rabbi Meir taught that the priest could not examine his relatives. The Mishnah taught that anyone could inspect skin disease, but only a priest could declare it unclean or clean. The Mishnah taught that the priests delayed examining a bridegroom — as well as his house and his garment — until after his seven days of rejoicing, and delayed examining anyone until after a holy day.
Rabbi Joshua ben Levi taught that required "two living clean birds" to be brought to purify the person afflicted with skin disease because the afflicted person did the work of a babbler in spreading evil tales, and therefore required that the afflicted person offer babbling birds as a sacrifice.
The Gemara interpreted the expression "two living birds" in The Gemara interpreted the word "living" to mean those whose principal limbs are living and to exclude treifah birds. The Gemara interpreted the word "birds" to mean kosher birds. The Gemara deduced from the words of "Every bird that is clean you may eat," that some zipparim are forbidden as unclean — namely, birds slaughtered pursuant to The Gemara interpreted the words of "And these are they of which you shall not eat," to refer to birds slaughtered pursuant to And the Gemara taught that repeats the commandment so as to teach that one who consumes a bird slaughtered pursuant to infringes both a positive and a negative commandment.
Rabbi Isaac taught that God told Noah that just as a pair of birds cleansed a person with skin disease, so Noah's Ark would cleanse Noah.
Rabbi Hanina ben Gamaliel interpreted the words "completely blue " in to teach that blue dye used to test the dye is unfit for further use to dye the blue, techelet strand of a tzitzit, interpreting the word "completely" to mean "full strength." But Rabbi Johanan ben Dahabai taught that even the second dyeing using the same dye is valid, reading the words "and scarlet" in to mean "a second of red wool."
A Midrash noted that God commanded the Israelites to perform certain precepts with similar material from trees: God commanded that the Israelites throw cedar wood and hyssop into the Red Heifer mixture of and use hyssop to sprinkle the resulting waters of lustration in God commanded that the Israelites use cedar wood and hyssop to purify those stricken with skin disease in and in Egypt God commanded the Israelites to use the bunch of hyssop to strike the lintel and the two side-posts with blood in
A Midrash interpreted the words, "And he spoke of trees, from the cedar that is in Lebanon even to the hyssop that springs out of the wall," in to teach that Solomon interpreted the requirement in to use cedar wood and hyssop to purify those stricken with skin disease. Solomon asked why the person stricken with skin disease was purified by means of the tallest and lowest of trees. And Solomon answered that the person's raising himself up like a cedar caused him to be smitten with skin disease, but making himself small and humbling himself like the hyssop caused him be healed.
When Rav Dimi came from the Land of Israel, he said in the name of Rabbi Johanan that there were three red threads: one in connection with the red cow in the second in connection with the "scapegoat for Azazel" in the Yom Kippur service of , and the third in connection with the person with skin disease in Rav Dimi reported that one weighed ten zuz, another weighed two selas, and the third weighed a shekel, but he could not say which was which. When Rabin came, he said in the name of Rabbi Jonathan that the thread in connection with the red cow weighed ten zuz, that of the goat for Azazel weighed two selas, and that of the person with skin disease weighed a shekel. Rabbi Johanan said that Rabbi Simeon ben Halafta and the Sages disagreed about the thread of the red cow, one saying that it weighed ten shekels, the other that it weighed one shekel. Rabbi Jeremiah of Difti said to Rabina that they disagreed not about the thread of the red cow, but about that of the goat for Azazel.
The Gemara taught that there were three who were required to cut their hair, and whose hair cutting was a religious duty: nazirites, those afflicted with skin disease, and the Levites. Citing the Mishnah, the Gemara taught that if any of them cut their hair without a razor, or left behind two hairs, their act was invalid.
A Master said in a Baraita that the use of the thumb for service in and , , and showed that every finger has its own unique purpose.
and provided that people of lesser means could bring less-expensive offerings. The Mishnah taught that one who sacrificed much and one who sacrificed little attained equal merit, so long as they directed their hearts to Heaven. Rabbi Zera taught that provided a Scriptural proof for this when it says, "Sweet is the sleep of a serving man, whether he eat little or much." Rav Adda bar Ahavah taught that provided a Scriptural proof for this when it says, "When goods increase, they are increased who eat them; and what advantage is there to the owner thereof." Rabbi Simeon ben Azzai taught that Scripture says of a large ox, "An offering made by fire of a sweet savor"; of a small bird, "An offering made by fire of a sweet savor"; and of a meal-offering, "An offering made by fire of a sweet savor." Rabbi Simeon ben Azzai thus taught that Scripture uses the same expression each time to teach that it is the same whether people offered much or little, so long as they directed their hearts to Heaven. And Rabbi Isaac asked why the meal-offering was distinguished in that uses the word "soul" to refer to the donor of a meal-offering, instead of the usual "man" used in connection with other sacrifices. Rabbi Isaac taught that uses the word "soul" because God noted that the one who usually brought a meal-offering was a poor man, and God accounted it as if the poor man had offered his own soul.
The Sifra noted that says both, "if he be poor," and "his means do not suffice." The Sifra explained that reading "if he be poor," one might think that the verse allowed a less expensive offering for one who was relatively poorer that earlier, as in the case of one who earlier had 100 manehs and now had 50 manehs. Thus also says, "his means do not suffice".
Tractate Kinnim in the Mishnah interpreted the laws of pairs of sacrificial pigeons and doves in and and
The Mishnah taught that they buried the bird offerings of the metzora.
In a Baraita, Rabbi Jose related that a certain Elder from Jerusalem told him that 24 types of patients are afflicted with boils. The Gemara then related that Rabbi Joḥanan warned to be careful of the flies found on those afflicted with the disease ra’atan, as flies carried the disease. Rabbi Zeira would not sit in a spot where the wind blew from the direction of someone afflicted with ra’atan. Rabbi Elazar would not enter the tent of one afflicted with ra’atan, and Rabbi Ami and Rabbi Asi would not eat eggs from an alley in which someone afflicted with ra’atan lived. Rabbi Joshua ben Levi, however, would attach himself to those afflicted with ra’atan and study Torah, saying this was justified by “The Torah is a loving hind and a graceful doe.” Rabbi Joshua reasoned that if Torah bestows grace on those who learn it, it could protect them from illness. When Rabbi Joshua ben Levi was on the verge of dying, the Gemara told, the Angel of Death was instructed to perform Rabbi Joshua’s bidding, as he was a righteous man and deserves to die in the manner he saw fit. Rabbi Joshua ben Levi asked the Angel of Death to show him his place in paradise, and the Angel agreed. Rabbi Joshua ben Levi asked the Angel to give him the knife that the Angel used to kill people, lest the Angel frighten him on the way, and the Angel gave it to him. When they arrived in paradise, the Angel lifted Rabbi Joshua so that he could see his place in paradise, and Rabbi Joshua jumped to the other side, escaping into paradise. Elijah the Prophet then told those in paradise to make way for Rabbi Joshua.
The Gemara told that Rabbi Joshua ben Levi asked Elijah when the Messiah would come, and Elijah told Rabbi Joshua ben Levi that he could find the Messiah sitting at the entrance of the city of Rome among the poor who suffer from illnesses.
in the 9th Century B.C.E.
In God announced that God would "put the plague of leprosy in a house of the land of your possession." Rabbi Hiyya asked: Was it then a piece of good news that plagues were to come upon them? Rabbi Simeon ben Yohai answered that when the Canaanites heard that the Israelites were approaching, they hid their valuables in their houses. But God promised the Israelites' forbearers that God would bring the Israelites into a land full of good things, including "houses full of all good things." So God brought plagues upon a house of one of the Israelites so that when he would pull it down, he would find a treasure.
Reading and a Midrash taught that in 18 verses, Scripture places Moses and Aaron on an equal footing, and thus there are 18 benedictions in the Amidah.
The Sifra read the words "the land of Canaan" in to refer to the Land that God set aside distinctly for the Israelites. The Sifra thus read the words "which I give to you" in to exclude the lands of Ammon and Moab east of the Jordan River. Thus house plagues could occur only in the Land of Israel west of the Jordan. And Rabbi Ishmael read the words "of your possession" in to exclude the possession of Gentiles in the Land of Israel from house plagues.
Because addresses "a house of the land," the Mishnah taught that a house built on a ship, on a raft, or on four beams could not be afflicted by a house plague.
A Midrash noted the difference in wording between which says of the Israelites in Goshen that "they got possessions therein," and which says of the Israelites in Canaan, "When you come into the land of Canaan, which I gave you for a possession." The Midrash read to read, "and they were taken in possession by it." The Midrash thus taught that in the case of Goshen, the land seized the Israelites, so that their bond might be exacted and so as to bring about God's declaration to Abraham in that the Egyptians would afflict the Israelites for 400 years. But the Midrash read to teach the Israelites that if they were worthy, the Land of Israel would be an eternal possession, but if not, they would be banished from it.
The Rabbis taught that a structure of less than four square cubits could not contract a house plague. The Gemara explained that in speaking of house plagues, uses the word "house," and a building of less than four square cubits did not constitute a "house."

A Baraita taught that a synagogue, a house owned by partners, and a house owned by a woman are all subject to uncleanness from house plagues. The Gemara explained that the Baraita needed to expound this because one might have argued that says, "then he who owns the house shall come and tell the priest," and "he who owns the house" could be read to imply "he" but not "she" and "he" but not "they." And therefore the Baraita teaches that one should not read that narrowly. And the Gemara explained that one should not read that narrowly because speaks broadly of "a house of the land of your possession," indicating that all houses in the Land of Israel are susceptible to plagues. The Gemara then asked why bothers to say, "he who owns the house." The Gemara explained that intends to teach that if a homeowner keeps his house to himself exclusively, refusing to lend his belongings, pretending that he did not own them, then God exposes the homeowner by subjecting his house to the plague and causing his belongings to be removed for all to see. Thus excludes from the infliction of house plagues homeowners who lend their belongings to others.
Similarly, Rabbi Isaac taught that when a person asked to borrow a friend's ax or sieve, and the friend out of selfishness replied that he did not have one, then immediately the plague would attack the friend's house. And as required that they remove everything that he had in his house, including his axes and his sieves, the people would see his possessions and exclaim how selfish he had been.
But the Gemara asked whether a synagogue could be subject to house plagues. For a Baraita taught that one might assume that synagogues and houses of learning are subject to house plagues, and therefore says, "he who has the house will come," to exclude those houses — like synagogues — that do not belong to any one individual. The Gemara proposed a resolution to the conflict by explaining that the first Baraita reflected the opinion of Rabbi Meir, while the second Baraita reflected the opinion of the Rabbis. For a Baraita taught that a synagogue that contains a dwelling for the synagogue attendant is required to have a mezuzah, but a synagogue that contains no dwelling, Rabbi Meir declares it is required to have a mezuzah, but the Sages exempt it.
Alternatively, the Gemara suggested that both teachings were in accord with the Rabbis. In the first case, the synagogue referred to has a dwelling, and then even the Rabbis would say that it would be subject to house plagues. In the other case, the synagogue referred to has no dwelling, and so would not be subject to house plagues.
Alternatively, the Gemara tentatively suggested that in both cases, the synagogue has no dwelling, but the first teaching refers to urban synagogues, while the second refers to rural synagogues. But the Gemara asked whether urban synagogues really are not subject to uncleanness from house plagues. For a Baraita taught that the words, "in the house of the land of your possession" in teach that a house of the land of the Israelites' possession could become defiled through house plagues, but Jerusalem could not become defiled through house plagues, because Jerusalem did not fall within any single Tribe's inheritance. Rabbi Judah, however, said that he had heard that only the Temple in Jerusalem was unaffected by house plagues. Thus Rabbi Judah's view would imply that synagogues and houses of learning are subject to house plagues even in large cities. The Gemara suggested, however, that one should read Rabbi Judah's view to say that sacred places are not subject to house plagues. The Gemara suggested that the principle that the first Tanna and Rabbi Judah were disputing was whether Jerusalem was divided among the Tribes; the first Tanna holds that Jerusalem was not divided, while Rabbi Judah holds that Jerusalem was divided among the Tribes.
But the Gemara asked whether even rural synagogues could be subject to house plagues. For a Baraita taught that the words, "in the house of the land of your possession" in teach that house plagues would not affect the Israelites until they conquered the Land of Israel. Furthermore, if the Israelites had conquered the Land but not yet divided it among the Tribes, or even divided it among the Tribes but not divided it among the families, or even divided it among the families but not given each person his holding, then house plagues would not yet affect the Israelites. It is to teach this result that says, "he who has the house," teaching that house plagues can occur only to those in the Land of Israel to whom alone the house belongs, excluding these houses that do not belong to an owner alone. Thus the Gemara rejected the explanation based on differences between urban and rural synagogues.
The Mishnah interpreted the words, "there seems to me to be as it were a plague in the house," in to teach that even a learned sage who knows that he has definitely seen a sign of plague in a house may not speak with certainty. Rather, even the sage must say, "there seems to me to be as it were a plague in the house."
The Mishnah interpreted the instruction to empty the house in Rabbi Judah taught that they removed even bundles of wood and even bundles of reeds. Rabbi Simeon remarked that this was idle business. But Rabbi Meir responded by asking which of the homeowner's goods could become unclean. Articles of wood, cloth, or metal surely could be immersed in a ritual bath and become clean. The only thing that the Torah spared was the homeowner's earthenware, even his and his ewer. If the Torah thus spared a person's humble possessions, how much more so would the Torah spare a person's cherished possessions. If the Torah shows so much consideration for material possessions, how much more so would the Torah show for the lives of a person's children. If the Torah shows so much consideration for the possessions of a wicked person, how much more so would the Torah show for the possessions of a righteous person.
Reading to say, "And he shall look on the plague, and behold the plague," the Sifra interpreted the double allusion to teach that a sign of house plague was no cause of uncleanness unless it appeared in at least the size of two split beans. And because addresses the house's "walls" in the plural, the Sifra taught that a sign of house plague was no cause of uncleanness unless it appeared on at least four walls. Consequently, the Mishnah taught that a round house or a triangular house could not contract uncleanness from a house plague.
Because addresses the house's "stones" in the plural, Rabbi Akiva ruled that a sign of house plague was no cause of uncleanness unless it appeared in at least the size of two split beans on two stones, and not on only one stone. And because addresses the house's "walls" in the plural, Rabbi Eliezer son of Rabbi Simeon said that a sign of house plague was no cause of uncleanness unless it appeared in the size of two split beans, on two stones, on two walls in a corner, its length being that of two split beans and its breadth that of one split bean.
Because addresses the "stones," "timber," and "mortar" of the house afflicted by a house plague, the Mishnah taught that only a house made of stones, timber, and mortar could be afflicted by a house plague. And the Mishnah taught that the quantity of wood must be enough to build a threshold, and quantity of mortar must be enough to fill up the space between one row of stones and another.
A Baraita taught that there never was a leprous house within the meaning of and never will be. The Gemara asked why then the law was written, and replied that it was so that one may study it and receive reward. But Rabbi Eliezer the son of Rabbi Zadok and Rabbi Simeon of Kefar Acco both cited cases where local tradition reported the ruins of such houses, in Gaza and Galilee, respectively.
A Midrash read the discussion of the house stricken with plague in as a prophecy. The Midrash read the words, "and I put the plague of leprosy in a house of the land of your possession," in to allude to the Temple, about which in God says, "I will defile My sanctuary, the pride of your power, the desire of your eyes, and the longing of your soul." The Midrash read the words, "then He whose house it is shall come," in to allude to God, about Whom says, "Because of My house that lies waste." The Midrash read the words, "and He shall tell the priest," in to allude to Jeremiah, who identified as a priest. The Midrash read the words, "there seems to me to be, as it were, a plague in the house," in to allude to the idol that King Manasseh set up in The Midrash read the words, "and the priest shall command that they empty the house," in to allude to King Shishak of Egypt, who reports, "took away the treasures of the house of the Lord." The Midrash read the words, "and he shall break down the house," in to allude to King Nebuchadnezzar of Babylon, who reports destroyed the Temple. The Midrash read the words, "and they shall pour out the dust that they have scraped off outside the city," in to allude to the Israelites taken away to the Babylonian Captivity, whom reports Nebuchadnezzar "carried... away into Babylon." And the Midrash read the words, "and they shall take other stones, and put them in the place of those stones," in to allude to the Israelites who would come to restore Israel, and of whom reports God saying, "Behold, I lay in Zion for a foundation stone, a tried stone, a costly corner-stone of sure foundation; he that believes shall not make haste."

Leviticus chapter 15

Tractate Zavim in the Mishnah and Tosefta interpreted the laws of male genital discharges in

The Mishnah taught that they inquired along seven lines before they determined that a genital discharge rendered a man unclean. A discharge caused by one of these reasons did not render the man impure or subject him to bringing an offering. They asked: about his food, about his drink, what he had carried, whether he had jumped, whether he had been ill, what he had seen, and whether he had obscene thoughts. It did not matter whether he had had thoughts before or after seeing a woman. Rabbi Judah taught that the discharge would not render him unclean if he had watched animals having intercourse or even if he merely saw a woman's dyed garments. Rabbi Akiva taught that the discharge would not render him unclean even if he had eaten any kind of food, good or bad, or had drunk any kind of liquid. The Sages exclaimed to Rabbi Akiva that according to his view, no more men would ever be rendered unclean by genital discharge. Rabbi Akiva replied that one does not have an obligation to ensure that there exist men unclean because of a genital discharges.
Rabbi Eleazar ben Hisma taught that even the apparently arcane laws of bird offerings in and menstrual cycles in and are essential laws.
Tractate Niddah in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of menstruation in
Rabbi Meir taught that the Torah ordained that menstruation should separate a wife from her husband for seven days, because if the husband were in constant contact with his wife, the husband might become disenchanted with her. The Torah, therefore, ordained that a wife might be unclean for seven days so that she should become as desirable to her husband as when she first entered the bridal chamber.
The Mishnah taught that all women are presumed clean for their husbands. The Mishnah taught that it is also true for men who return from a journey that their wives are presumed clean.
Interpreting the beginning of menstrual cycles, as in the Mishnah ruled that if a woman loses track of her menstrual cycle, there is no return to the beginning of the niddah count in fewer than seven, nor more than seventeen days.
The Mishnah taught that a woman may attribute a bloodstain to any external cause to which she can possibly attribute it and thus regard herself as clean. If, for instance, she had killed an animal, she was handling bloodstains, she had sat beside those who handled bloodstains, or she had killed a louse, she may attribute the stain to those external causes.
The Mishnah related that a woman once came to Rabbi Akiva and told him that she had observed a bloodstain. He asked her whether she perhaps had a wound. She replied that she had a wound, but it had healed. He asked whether it was possible that it could open again and bleed. She answered in the affirmative, and Rabbi Akiva declared her clean. Observing that his disciples looked at each other in astonishment, he told them that the Sages did not lay down the rule for bloodstains to create a strict result but rather to produce a lenient result, for says, "If a woman has an issue, and her issue in her flesh is blood" — only blood, not a bloodstain.
in Jerusalem
Tractate Mikvaot in the Mishnah and Tosefta interpreted the laws of the ritual bath prescribed for the cleansing of menstruants in
The Mishnah taught that there are six grades of ritual baths, each higher than the other. The first is rainwater in a water hole. Superior to that is the water of rain drippings that have not stopped. Superior to that is the water of a mikveh containing 40 se'ahs of water, for in such a mikveh persons may immerse themselves and immerse others. Superior to that is the water of a fountain whose own water is little but has been increased by a greater quantity of drawn water. Superior to that are salty or hot waters from a spring, which can render clean when flowing. And superior to that are living waters, which serve for the immersion of persons who have a running issue and for the sprinkling of persons with skin disease, and are valid for the preparation of the water of purification.
The Mishnah taught that any pool of water that mingles with the water of a mikveh is as valid as the mikveh itself. The Mishnah taught that one may immerse in holes and crevices of a cavern just as they are, but one may not immerse in the pit of a cavern except if it has an opening as big as the tube of a water skin. Rabbi Judah taught that this is the case when it stands by itself, but if it does not stand by itself, one may immerse in it just as it is.

In medieval Jewish interpretation

The parashah is discussed in these medieval Jewish sources:

Leviticus chapter 14

reported an interpretation by Rabbi Moshe ha-Darshan that since the Levites were submitted in atonement for the firstborn who had practiced idolatry when they worshipped the Golden Calf, and calls idol worship "sacrifices to the dead," and in Moses called one afflicted with skin disease "as one dead," and required those afflicted with skin disease to shave, therefore God required the Levites too to shave.

In modern interpretation

The parashah is discussed in these modern sources:

Leviticus chapter 14

Professor Ephraim Speiser of the University of Pennsylvania in the mid 20th century wrote that the word “Torah” is based on a verbal stem signifying “to teach, guide,” and the like, and the derived noun can carry a variety of meanings, including in , and , specific rituals for what is sometimes called leprosy. Speiser argued that in context, the word cannot be mistaken for the title of the Pentateuch as a whole.
Professor Jacob Milgrom, formerly of the University of California, Berkeley, noted that reddish substances, surrogates for blood, were among the ingredients of the purificatory rites for scale-diseased and corpse-contaminated persons, symbolizing the victory of the forces of life over death.

Leviticus chapter 15

Dr. Elaine Goodfriend of California State University, Northridge, argued that the regulations of menstruation in probably had a smaller practical impact on women in ancient Israel than one might imagine, as women at that time probably menstruated less frequently than modem women due to sparser diet, more-frequent pregnancies, and longer breast-feeding, all of which would have reduced their number of menstrual cycles.
Professor Shaye Cohen of Harvard University noted that the only element in common between the “ritual” or physical impurities of and the “dangerous” or sinful impurities of is intercourse with a menstruant.

Commandments

According to the Sefer ha-Chinuch, there are 11 positive and no negative commandments in the parashah:
Some Jews refer to the guilt offerings for skin disease in as part of readings on the offerings after the Sabbath morning blessings.
Following the Shacharit morning prayer service, some Jews recite the Six Remembrances, among which is "Remember what the Lord your God did to Miriam by the way as you came forth out of Egypt," recalling that God punished Miriam with, tzara'at.
The laws of a house afflicted with plague in provide an application of the twelfth of the Thirteen Rules for interpreting the Torah in the Baraita of Rabbi Ishmael that many Jews read as part of the readings before the Pesukei d'Zimrah prayer service. The twelfth rule provides that one may elucidate a matter from its context or from a passage following it. describes the laws of the house afflicted with plague generally. But because instructs what to do with the "stones... timber... and all the mortar of the house," the Rabbis interpret the laws of the house afflicted with plague to apply only to houses made of stones, timber, and mortar.

Haftarah

The haftarah for the parashah is

Summary

During the Arameans' siege of Samaria, four leprous men at the gate asked each other why they should die there of starvation, when they might go to the Arameans, who would either save them or leave them no worse than they were. When at twilight, they went to the Arameans' camp, there was no one there, for God had made the Arameans hear chariots, horses, and a great army, and fearing the Hittites and the Egyptians, they fled, leaving their tents, their horses, their donkeys, and their camp. The lepers went into a tent, ate and drank, and carried away silver, gold, and clothing from the tents and hid it.
Feeling qualms of guilt, they went to go tell the king of Samaria, and called to the porters of the city telling them what they had seen, and the porters told the king's household within. The king arose in the night, and told his servants that he suspected that the Arameans had hidden in the field, thinking that when the Samaritans came out, they would be able to get into the city. One of his servants suggested that some men take five of the horses that remained and go see, and they took two chariots with horses to go and see. They went after the Arameans as far as the Jordan River, and all the way was littered with garments and vessels that the Arameans had cast away in their haste, and the messengers returned and told the king. So the people went out and looted Arameans' camp, so that the market price of; a measure of fine flour and two seahs of barley meal; each dropped to one shekel in price, as God's prophet had said it would. And the king appointed the captain on whom he leaned to take charge of the gate, and the people trampled him and killed him before he could taste of the flour, just as the man of God Elisha had said.

Connection to the parashah

Both the parashah and the haftarah deal with people stricken with skin disease. Both the parashah and the haftarah employ the term for the person affected by skin disease. Just before parashah Metzora, in the sister parashah Tazria, provides that the person with skin disease "shall dwell alone; without the camp shall his dwelling be," thus explaining why the four leprous men in the haftarah lived outside the gate.
Rabbi Johanan taught that the four leprous men at the gate in were none other than Elisha's former servant Gehazi and his three sons.
In the parashah, when there "seems" to be a plague in the house, the priest must not jump to conclusions, but must examine the facts. Just before the opening of the haftarah, in the captain on whom the king leaned jumps to the conclusion that Elisha's prophecy could not come true, and the captain meets his punishment in and

The haftarah in classical rabbinic interpretation

Reading "Now there were four leprous men at the entrance of the gate; and they said one to another: 'Why do we sit here until we die? If we say: "We will enter into the city," then the famine is in the city, and we shall die there; and if we sit still here, we die also. Now therefore come, and let us go to the host of the Arameans; if they save us alive, we shall live; and if they kill us, we shall but die,’" and "And there was a famine in the land; and Abram went down into Egypt to sojourn there," the Rabbis deduced that when there is a famine a place, one should migrate elsewhere. And the Gemara taught that the Rabbis cited in addition to because one might think from that this advice applies only where there is no danger to life in the destination. So they also cited "Now therefore come, and let us go to the host of the Arameans; if they save us alive, we shall live."

The haftarah in modern interpretation

Professor Choon-Leong Seow of Vanderbilt University noted that lepers, outcasts of society, discovered that the Arameans had deserted their camp, and it was through them that the news came to the Israelites, while those in power doubted divine deliverance. And while the faithless king did not accept the news, a nameless servant provided a solution that led to the fulfillment of prophecy. Thus, God brought about salvation for the Israelites through the outcasts and the lowly of society.

On Shabbat HaGadol

When the parashah coincides with Shabbat HaGadol, the haftarah is

On Shabbat HaChodesh

When the parashah coincides with Shabbat HaChodesh, the haftarah is:

On Shabbat HaChodesh, Jews read in which God commands that "This month shall be the beginning of months; it shall be the first month of the year," and in which God issued the commandments of Passover. Similarly, the haftarah in discusses Passover. In both the special reading and the haftarah, God instructs the Israelites to apply blood to doorposts.

On Shabbat Rosh Chodesh

When the parashah coincides with Shabbat Rosh Chodesh, the haftarah is

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