Parsha Halacha - Tazria Metzora: Announcing One’s Illness and Other Problems
Parsha Halacha – Tazria Metzora – Rosh Chodesh Iyyar
Announcing One’s Illness and Other Problems
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When describing what a person with tzora’at (a skin ailment similar to leprosy) must do, the Torah says,[1] “The tzarua—[the person] who has the skin eruption—his garments shall be torn, his hair shall grow long, and he must cover his head down to his upper lip, and he shall call out ‘Tamei, Tamei (Unclean, unclean).’”
A Warning and a Prayer Request
The Talmud[2] gives two reasons as to why he must call out that is unclean. One is so that others should be aware of his impurity and keep their distance so as not to become impure themselves. (This was also done in ancient times by people who were in other states of tumah [ritual impurity].[3] The Talmud[4] expands this concept and says that the Court was responsible to mark graves so that people should know to stay away from them and not become impure.)
A second reason for the Metzora to announce his impurity is so that people should be aware of his difficult situation and pray for him. The fact that the verse repeats the word “Tamei” twice alludes to these two reasons.
Similarly, the Talmud says[5] that the Roman custom was that a leper would be given a distaff (a simple tool for spinning thread) to hold. The purpose of this was so that people would realize the person’s affliction and pray for him.[6]
A Humbling Experience
The Talmud says[7] that one of the sins which caused a person to have tzara’at was arrogance. (Being arrogant can cause a person to be stingy and to gossip about others, sins which can also cause one to get tzara’at.) Rabbi Chaim Freidlander explains[8]that having the metzora request others to pray for him is a humbling experience as one then realizes the value of other people (and their prayers). This goes a long way towards curing a person of his arrogance.
The Tree that Sheds Fruit
The Talmud says[9] that if a tree is losing its fruit before they ripen, one should paint it red and load stones onto it. The purpose of the stones is to weaken the tree so that it “slows down” its fruit production (and keep the fruits on for longer) while the purpose of the red dye is to let passers-by know of the tree’s problems, which will cause them to pray that these problems be resolved.
Reb Simcha Zissel of Kelm would point out that in ancient Israel it was self-evident that if one found out that a fellow-Jew was experiencing a problem, even a relatively small problem and even if the fellow-Jew was a complete stranger (such as the owner of a random field one is passing), he would pray for that person. In addition, it was considered obvious that such prayers were valuable and that they would have an impact.
A Groan for a Jew
Rabbi Yechezkel Levenstein pointed out[10] that, when seeing a tree with a problem, most people don’t stop to pray for the owner. At most, they emit a sigh of sympathy. We learn from this that a sigh uttered for the sake of another Jew is considered a powerful prayer.
Accepting Suffering
Elsewhere the Talmud says[11] that according to tradition, the way to end suffering is with silence and prayer. This seems to contradict the idea (mentioned above) that one should inform the public of one’s troubles. The commentaries explain[12] that, in addition to letting people know about the trouble so that they pray, one should accept that whatever is happening at the moment is for the best, and thus one will not become sad or depressed.
Why Not Pray for Himself?
Rabbi Yonatan Eibeshitz (in Midrash Yonatan on Parshat Metzora) questions why the Metzora asks others to pray for him rather than praying for himself. In fact, Rashi[13]infers from the fact that G-d heard the prayers of Yishmael, that the prayers of a sick person for himself are more effective than the prayers said by others
The Prayers of the Wicked
He explains that, according to the Zohar,[14] the Metzora has sinned so grievously that his prayers aren’t heard in Heaven. This is why the Targum Onkelus calls a Metzora “Segiru,” which means “closed,” i.e., the gates of prayer are closed to him.
Similarly, the Midrash says[15] that we see from the Torah, Nevi’im, and Ketuvim that G-d doesn’t desire the praises of the wicked.
· In the Torah it says that the Metzora should cover his mouth. The Talmud[16]interprets this to mean that he should remain silent, i.e., even from prayers and Torah study.
· In the Prophets it says[17] that when Geichazi (a student of Elisha who had sinned and become a leper) wished to tell about the miracle of how Elisha had resurrected a child, the mother and child showed up at that time and told the story themselves. G-d did this to prevent Geichazi from recounting this miracle.
· King David writes in Tehillim,[18] “And to the wicked, G-d said, ‘Who are you to recite My laws, and mouth the terms of My covenant?’”
Since the prayers of the Metzora will not be heard, they instead request from others to pray on their behalf.
Reason to Visit the Sick
According to the Ramban[19] one of the reasons for the mitzvah of Bikkur Cholim (visiting the sick) is to pray for that person. Similarly, the Talmud says[20] that when Rava was sick, he told his family members that (after the first day of his illness) they should “Go proclaim about my illness in the marketplace… so that my friends can pray for me.”
In a similar vein, Rav Dimi would say,[21] “Whoever visits the sick causes them to live (by praying on their behalf).”
Rabbi Akiva Eiger and the Rare Bird
The story is told[22] of a certain Jew in the town of Posen, Poland, who was very sick. His family members would frequent the house of Rabbi Akiva Eiger, the Rav of the town, and ask that he pray for their relative. It once happened that the king’s entourage was passing through the city so Rabbi Akiva Eiger sent a message asking that the king’s doctor come to see him. Out of respect for the town rabbi, the doctor came, and Rabbi Eiger asked him to examine the sick fellow. The doctor did so but informed the rabbi that there was no way he could cure him. Rabbi Eiger asked him what he would do if the king’s son had this condition. The doctor said that there is, in fact, a cure for the illness, which is a soup made from the meat of a rare bird that can be found only in the deep, nearly impenetrable forests. For the prince, the doctor concluded, we would order the soldiers to go into the forest and capture the bird so that a soup could be made out of it which would save the prince’s life.
After the doctor left, Rabbi Eiger went into his room and prayed intensely for several minutes. Shortly thereafter a thud was heard from the roof. Upon investigation, it was found that the exact rare bird described by the doctor had been caught in a trap on the roof. Rabbi Eiger instructed that a soup be made from the bird and fed to the patient while the feathers should be kept. After this, the patient recovered completely.
The next time the king’s retinue passed through Posen, the doctor inquired about the patient. Rabbi Akiva Eiger told him about the miraculous turn of events and showed him the bird’s plumage to prove the veracity of the story. The doctor was duly impressed by the power of the G-d of the Jewish people and by the power of prayer.[23]
Wealth after a Fire
The Ba’al Shem Tov explained that the reason (for the common saying) that “after a fire one becomes wealthy” is because when people hear about the person’s misfortune, they pray for him, which leads to a turn in his fortune.[24]
Speak about Your Worries
King Solomon wrote[25] (as interpreted by the Talmud[26]), “If there is a worry in the heart of man, speak about it.” Rabbi Nathan bar Yechiel (of 11th-century Rome) explained[27] that one of the reasons to speak about one’s worries to others is so that the other person will pray for him.
Some Rebuke
The Me’iri writes[28] that in addition to praying, others who become aware of a person’s troubles will be able to give them (gentle) rebuke and encourage them to do teshuvah (repentance). G-d will consider this teshuvah and avert the decree.
Feeling the Pain
One of the reasons that the prayers of others can help a person’s troubles is that, when G-d sees how much pain this man’s suffering is causing to other people, He may repeal the decree in order to relieve the others of their pain! After all, they did nothing wrong.[29]
Mi Shebeirach for the Sick
The Rama writes[30] that it’s customary to pray for the sick in shul. This is usually done at the time of the Reading of the Torah (Mi Shebeirach).[31] By saying the prayer aloud, one is letting the community know about the person’s illness so that they too, can pray for him.[32]
This calls into question the custom in some shuls where the person making the Mi Shebeirach (prayer for the sick) pauses so that the congregants can quietly say the names for whom they are praying. They are doing so to save the time it would take to say all the names out loud, but the idea of everyone participating in the prayer for each of the sick people is lost.[33]
May Hashem Grant a Complete Healing to All the Sick of Israel!
[2] Mo’ed Kattan 5a. See Rashi on the verse.
[3] Ralbag on the verse. This can be inferred from the fact that the verse uses the word “Tamei” rather than “Tzaru’a.”
[4] Moed Kattan ibid.
[6] Rabbi Michael HaLevi Horowitz writes (Megilat Sefer, printed in Krakow 1930 on Kohelet 8) that Emperor Napolean instructed his servants to wake him even in the middle of the night if there was any trouble in his kingdom, so that he could strategize as to how to minimize it. Whereas if there was good news, they were not to wake him but should wait until the morning to inform him.
[8] Siftei Chaim, entry Anavah.
[9] Shabbat 67a and Chullin 77b and 78a. See also Sotah 32b.
[10] Ohr Yechezkel, quoted in Orah zu Torah, Parshat Metzora 5777 by Rabbi Nachum Wilhem.
[12] Eim Ya’akov by Rabbi Ya’akov Zev Binyomin Zakimovsky, Warsaw 1904, on Berachot ibid.
[13] On Gen. 21:17.
[15] Vayikra Rabbah 16:4 quoted in the Shach al HaTorah.
[19] Torat Ha’Adam, Sha’ar HaMichush.
[21] Ibid.
[22] Si’ach Yosef by Rabbi Yosef Zundel Fogel (Rechasim, 2013), page 120.
[23] See here for an amazing story of healing with the Lubavitcher Rebbe.
[24] Orah zu Torah, ibid., and Pardes Yosef.
[27] Sefer Ha’Aruch, entry Sach.
[28] Sefer HaMidot, chapter Bein Adam LaMakom.
[29] Orah zu Torah, ibid.
[31] Aruch HaShulchan Y.D. 335:12.
[32] Damesek Eliezer quoted in Yalkut Biurim of the Metivta Shas on Chullin, ibid.
[33] This was pointed out to me by Mr. Steven Weinstein (Rabbi Avi Fried’s father-in-law).
Wishing you a Shabbat Shalom UMevorach and a Chodesh Tov.