Arrogance and the Metzora Leper In Quarantine

This is the essence of my first zoom lesson on the weekly Torah reading which I will deliver on Sunday evening at 7 pm via this link Zoom link: ChabadHouse.org.au/Zoom

A Muslim friend wrote to me in advance of the lesson: “...Please kindly explain the theological reason why Allah SWT did or did not prevent the virus mutating out of a wild animal in Wuhan into a human and able to spread worldwide, affecting already 500,000 and collapsing the world economy? ... The facts in front of us are COVID has affected all levels of Muslim counties, Iran, Indonesia, etc. Christian centres like Spain and Rome, and the superpowers - USA and China”.

It must be said that anyone who thinks they can read the mind of God is both arrogant and mistaken. Jewish scholars have rejected this kind of speculation. (1) Instead of definitive answers I will simply explore some sacred texts and see what light is shed. 

While it is wrong to assume one knows why others suffer, it is appropriate when we suffer to examine our deeds to see if there might be some sin we are being punished for, or perhaps a lesson here for improvement (2). However, an alternative explanation, if we could call it that, is that sometimes God causes us to suffer out of love rather than punishment. (3) 

In this quest for some meaning in the current human tragedy of coronavirus and the hardship challenge of isolation and in light of the Torah reading about the Metzora-Leper it is appropriate to explore this ancient process. The Torah requires a person who shows some symptoms involving his skin being discoloured (among others) to be tested/inspected (4) and quarantined for seven days at home (5). If the symptoms increase in severity a more intensive response was required in which “his clothes shall be torn, his head shall be left bare, and he shall cover over his upper lip; and he shall call out, “Unclean! Unclean!”…Being unclean, he shall dwell apart; his dwelling shall be outside the camp”. (6)

The most common way of explaining this is that the Torah is discussing a miraculous condition rather than a medical one. (7) However, a minority view in our tradition explains this as a contagious disease, in which those doing the inspecting were exposed to real danger. (8) We also know of one sage, Reish Lakish,  who was so insistent on social distancing that he threw stones at a Metzora-Leper who stepped out of his isolation. (9)

There is also a very strong tradition that this condition is a consequence of gossip or slander. (10) The basis of this is the story about Miriam, the sister of Moses, who is struck with this condition immediately after speaking critically about her brother Moses. (11) 

I would like to focus on a second case study about a very proud Aramean general named Naaman. We are told that he “was important to his lord and treated as one highly regarded… a great warrior, who was a leper”.   When he sought treatment from the prophet Elisha he came with his entourage, “his horses and chariots”. He stalked off in a rage when the prophet did not come out and pay homage to him, but instead sent a message to him to bathe in the Jordan river. (12) 

A more subtle and spiritual interpretation is that the condition of becoming a Metzora is the result of a deficiency of the process of wisdom - Chochma, [which in mystical terms means the capacity to receive new ideas in a general undefined and very open way] which fails to balance the faculty of analytical understanding. This imbalance is a subtle form of arrogance. When we intellectually analyse ideas we can be quite egotistical and self-conscious. In contrast to this process is the process of wisdom which is linked to humility. (13) 

The ritual at the end of isolation included a part of a cedar tree and a hyssop and letting a bird free (14). The cedar and hyssop represented the journey from arrogance, symbolised by the tall cedar to humility represented by the hyssop. The releasing of the bird, symbolised the reintegration of the leper into the community and the hope that this condition will not return (15). 

I will reiterate my point that we dare not assume that Covid19 is a punishment but we can use it as a stimulus for reflection. As we are forcibly isolated and disoriented during this time, let those of us who are privileged to have homes and our basic needs met at this time, dedicate some thought to cultivating humility and openness to wisdom and guidance to imagine a better way of being and living - not only when this is over, but also right now. To my Muslim questioner, with whom this post began and for all Muslims Ramadan Mubarak, may this special time assist in your own spiritual growth.  

Notes and Sources

1) Pirkey Avot/Ethics of the Fathers 4:15 Rabbi Yannai said: it is not in our hands [to explain the reason] either of the security of the wicked, or even of the afflictions of the righteous./ talk by the Lubavitcher Rebbe 1991  Sicha, Tenth of Teves 5751

2) Lamentations 3:40

3) Talmud, Brachos 5a, and in the second explanation drawing on Proverbs 3:12  

4) Leviticus 13:2-4

5) Rashi

6) Leviticus 13:45-6

7) Maimonides Yad Hachazakah Laws Tumaat Tzaraat 16:10

8) Bechor Shor on Leviticus 13:46 and Meshech Chochma on Leviticus 13:2

9) Yalkut Shimoni Metzora, 557

10) The Talmud Arachin  16a & b. Midrash Tanchuma Metzora 3

11) Numbers 12:1-10

12) Kings 2 5:1-4, 9-12 Australians would recognise a  self- important man struggling to accept being cut down to size. 

13) Likutei Torah by Rabbi Schneur Zalman of Liadi Beginning of Metzora  

סיבת הנגעים הוא מחמת הסתלקות החכמה …ע"י התבוננות (בינה) נולד האהבה והשמחה ורשפי אש והוא בחינת הרצוא …[אבל ע"י החכמה] נמשך הביטול [למעלה מ] בחינת יש מי שאוהב

14) Leviticus 14:2-7

15) Midrash Tanchuma- Metzora 3

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Preserving Relationships Here - Refusing to Demonise

Craig Laundy MP (Member of Australian Parliament) in a
Hug with Sheikh Wesam Charkawi in a hoola hoop as part of a
Together For Humanity bridge building day between
students from different backgrounds

As a bridge- builder working for a Christian, Jewish and Muslim organisation, it is unwise for me to offer comments on conflict overseas. An exception to this rule would be to reflect on the ways in which we ensure that our ties to, and concerns about, what happens elsewhere do not destroy relationships in Australia.” The Australian” newspaper quotes me making such a comment this week to students from Granville Boys and Cronulla High Schools, referring to the deadly attack in a Jerusalem synagogue this week. “If I didn’t know these guys, ”I said, gesturing to my Muslim friends, “I would probably feel very distant because of the stuff that happens overseas. But, because of these connections, I’m able to continue to be friends with these guys, because we’ve got nothing to do with things happening thousands of kilometres away.” As my colleague Sheikh Ahmed said, “we need to localize” our thinking.

It is tempting to paint the “race” or “religion” of those on the opposite side of a conflict, no matter how far away, as monstrous and to essentialise the problem as being the rotten core of the “enemy religion or culture”. This is something that should not happen anywhere, certainly not in far-off Australia.

This relates to a theme in the Torah reading this week. Jacob, through various means, including impersonation of his brother, manages to acquire the blessings intended for his older brother Esau, which earns him his brother’s enmity (1). In later times, Esau would come to represent Rome, an empire known to have done terrible things to the Jews and others.

Esau, symbol of Rome, is born hairy and red (2).  This is taken to mean that “all of him was a spiller of blood” (3), and that “he was filled with blood…he hates blood as it stands in the human body (4)”. Strangely, we are told that “even while in his mother’s womb he drank her menstrual blood” (5). A Dracula foetus! Esau then marries women who are an “embittering of the spirit” for Esau’s parents with their intentionally difficult behaviour in the larger family home (6), further casting Esau in a negative light. 

Yet, there is an interesting counter lesson. The Torah tells us that Isaac, Esau’s father, became blind, which enabled Jacob to impersonate Esau and get the blessings. There was an easier way for Jacob to get the blessing. God could have simply told Isaac that Esau was evil and deceiving his father with his false piety. Yet, God chose not to speak badly about Esau and, instead, opted to make Isaac blind and leave him in ignorance of his son’s wickedness. Isaac’s blindness is, therefore, interpreted as a lesson in not speaking “Lashon Harah”, evil talk, even about Esau (7). While there are certainly very real problems for people to engage with constructively, care needs to be taken not to demonise a race or religion, but rather to “fight fair”, if one thinks one can right a wrong through “fighting”.

There is a touching story in our tradition about one of our sages, who helped a naked Roman survivor of a shipwreck. The sage saw him as a human being rather than as the “evil other”.  Perhaps, the easiest way to recognise each other’s humanity is by interacting. This was the experience of the students this week, as described in  ”The Australian” article below. If you live in Sydney, you are invited to have one more cross-cultural experience of your own at Together For Humanity’s fundraising dinner with former Governor Marie Bashir on 30th November in Auburn. (Details at this link http://togetherforhumanity.org.au/get_involved/dinner.php)  

(1) Genesis 27:41
(2) Genesis 25:25
(3) Midrash Rabbah 63
(4) Midrash Hagadol, cited in Torah Shlaima vol 2, p 1020, note 133
(5) Midrash Abchir, cited in Torah Shlaima vol 2, p 1020, note 131
(6) Genesis 26:35, commentary of Radak
(7) The Lubavitcher Rebbe, Likutei Sichos vol 15, p 215.


THEIRS are friendships formed across culture and religion in the wake of one of the ugliest ¬episodes of -racial violence in the nation’s history.
By Natasha Robinson, originally published in the Australian Newspaper 21/11/2014, reprinted with permission.

Now, Jewish, Christian and Islamic leaders are uniting again to connect the children of the southern Sydney beach suburb of Cronulla — barely old enough to go to school at the time of the riots eight years ago — with the boys from Granville in the city’s southwest, a heartland of Arabic, Islander and pretty much every other culture.

This week, at the home of the AFL’s Western Sydney Giants, students from Cronulla High and Granville Boys High hung out, kicked a footy and bemoaned the lack of teenage freedoms. It could have been any other day at school.

The Granville boys thought kids from “The Shire” were the children of “like, rich people”. They soon learned the Cronulla crew were a lot like them, and from a variety of ethnic backgrounds, too.

The boys from Granville spoke about the threat of Islamic State and how it had affected everyday lives. Joseph Valu, 15, recalled the day 800 police descended on the homes of young terror suspects.“When that ISIS thing happened, my mum called me three times. She was like, ‘Come home. Now’. She told me to be careful.”

Run by the interfaith Together for Humanity Foundation, this is the kind of cross-cultural program those with long experience in combating extremism and social alienation say works.

Craig Laundy, federal MP for Reid, which takes in swaths of Sydney’s ethnically diverse western suburbs, is pushing for the government to fund the program more widely using a pool set aside for the counter-radicalisation programs, which are unpopular among many Muslim leaders.

“We don’t acknowledge each other by what makes us different, we identify what unites us,” Mr Laundy says. “This is a perfect ¬example of how we as a federal government should work with people with great ideas.”

Rabbi Zalman Kastel, who runs Together for Humanity, spoke to the children about the deadly ¬attack in a Jerusalem synagogue this week. “If I didn’t know these guys,” he says, gesturing to his Muslim friends, “I would probably feel very distant because of the stuff that happens overseas. “But because of these connections I’m able to continue to be friends with these guys because we’ve got nothing to do with things happening thousands of kilometres away.” He met one of the co-ordinators of the cross-¬cultural program, Emad Elkheir, after the Cronulla riots.

Mr Elkheir — now a community engagement co-ordinator with the Giants — was then a 17-year-old at Granville Boys and took part in a similar program. “I guess you could say of September 11 … It was a disgusting event, but it woke up those that were sleeping.”

Negative Framing, Fanatics, Females and Forwarding

Just as putting your head in the sand and pretending there are never any problems between groups is foolish, focusing too much on the evil in others is destructive.

I received an e-mail with a link to a disturbing YouTube video in which a woman wearing typical Western dress is asked by a woman with a veil “who are you trying to seduce?!” It shows Muslim men and women chanting “UK go to hell! UK Police go to hell!” The e-mail said simply “An eye opening video about the strength of the Muslims and their beliefs and how it gets when there are enough of them”. I was upset when I watched it. I was disturbed by the extremism of the marchers and the implied generalisation. The common thread is a narrow and negative perspective about others.

To put the clip in some context, a Gallup poll found that “About two-thirds of Muslims in London (64%) say they have confidence in the British government, compared to just 36% of the British public overall[i]”. Another survey found that while 84% of British Muslims surveyed endorsed a literalist view of scripture, “with regard to national identity, 58% reported that they “very strongly” belong to Britain and 29% “fairly strongly[ii]” a total of 87%. In another version of the video we are told that less than 100 of the 30,000 Muslims living in the area were are at the protest. In the version that I was sent, with 1.4 million views, we don’t see any of this. This post, seeking guidance in Torah sources, examines the attitudes of the protesters, the creation/editing of the clip and its circulation.

Assertiveness without prejudice- don’t you call me a racist!

It is not racist to criticise members of minority groups about specific behaviours. Although expressing hostility to the government is protected by the principle of free speech, it is right for other citizens to robustly object to these attitudes. A wholesale condemnation of the country one lives in, rather than demonstrating against specific policies should be criticised. Denigrating others for their choices, such as suggesting that someone with a different idea about clothing is promiscuous is wrong. At the same time, if a critique generalises the problem to a whole group, rather than the individuals involved, it is racism or bigotry.

Groups are entitled to assert themselves and their legitimate rights. In doing so, it is vital to keep a sense of proportion and a broad perspective of the whole picture. Exaggerating the threat posed by the “other” is apparently the reason for the killing of Trayvon Martin, and exaggeration is also reflected in the ridiculous rants of the mass murderer, Breivic, in Norway.

The divider, the law of the “Metzorah”  

One problem common to the demonstrators and their critics is divisive speech, an issue which the Torah deals with harshly. It mandates isolation for the Metzorah (problematically translated as a leper), which is a person exhibiting very specific skin or hair discoloration[iii] that does not conform to any scientifically known conditions[iv]. Predominantly, the condition is understood to be result of engaging in “Lashon Harah”, evil talk, (telling people about the bad things another person has done for no constructive purpose (among other sins)[v]. In a play on words, the word Metzorah מצורה is equated with Motzi Rah, מוצי רע one who “brings out” evil. One who highlights and calls attention to the faults and misdeeds of others.

Isolation of the divider

Isolation is declared to be a fitting punishment, “just as he separated by his evil talk between a husband and wife and between a man and his friend, so too should he be separated (from others)[vi]”. Not only must the Metzorah leave the camp and live alone, he is also forbidden to talk to others, be greeted by anyone[vii] and needs to shout out “I am impure” and dress in a way[viii] that will keep people away. The Metzorah, gossiping about the evil of others, does not value the community in which s/he lives, indifferent to the division his negative speech is causing. Being forced out of the community provides an opportunity to consider the value of community[ix].

But it’s True…

Significantly, this harsh punishment is not for slander and false accusations, the definition of Lashon Harah, “evil talk” includes talking about incidents that are true. Perhaps the problem with telling the truth about the faults of others is that it dwells on this one aspect of the subject and the narrow focus distorts that person’s reputation which should take into account the full person. Following the Yiddish saying, “a half truth is a complete lie”. It’s the missing tile syndrome. Our eyes are drawn to the one missing tile but ignore the rest of the beautiful mosaic.

A narrow perspective

When the demonstrators shout UK ‘go to hell’, they are dwelling on certain aspects of the UK that they object to, an arrest they don’t agree with among other things, and ignoring the virtues of that society. A Muslim friend told me yesterday about a Sheik who teaches his students that there is no need to seek Sharia law as a system of government. He argues that 95% of the principles of Sharia such as care for the vulnerable etc. are already part of Australian law.

As demonstrated in the second paragraph, the film that portrays these people is giving an extremely narrow picture of a small group of people. We also know almost nothing about the people portrayed except that they have a negative attitude and on a given day expressed their hostility. We don’t know if they are productive tax paying citizens, honest, loving family members, have a sense of humour or love cricket.

The Constructive clause

Some would argue that circulating the video is not Lashon Harah/evil speech because of the constructive purpose clause that allows reporting evil deeds to protect the innocent, eg. it is permissible to tell a prospective employer about the bad habits of the person they are seeking to employ. They would argue that this video raises awareness of an important social problem. When employing this justification, it is important to be accurate in reporting which this video is not. Certainly the comments left about the video are far from constructive; many are hateful, some even calling for extermination and mosque burnings. 

Reintegration of the “divider

The Torah response to divisive speech is assertive but humane. In spite of the gravity of the offense, and the harshness of the response, the humanity of “divider/Metzorah” is not forgotten. The Talmud sees a second purpose in his shouting out that s/he is “impure! impure!” is to make known his pain to many, and many (people) will ask for (divine) mercy for him[x]”. Once the Metzorah has “served his time” s/he must be given an opportunity to again be an upstanding member of the community. This process begins with a leader of the community going out of the camp to where the Metzorah is[xi], symbolising the leadership seeking to understand the situation of the “outcast”[xii].  Asserting a standard of behaviour does not preclude understanding the situation of those who fail to adhere to that standard. Typically the leading Kohen/priest would be joined by many other people. This meant that the Metzorah was honoured with a large welcoming delegation[xiii]. The ceremony uses a red thread, a hyssop and cedar wood. The symbolism being that the Metzorah who was previously red with sin in the sense of the verse “if your sins are like scarlet, they shall be as white as snow[xiv]”, and was humbled from being like a tall tree to a lowly hyssop through his sins can now be restored by God’s forgiveness to his place and (tree like) height. A bird is released symbolising that like a caged bird feed to socialize with its fellow birds, the former “Divider” is now welcome to be with his community[xv].

 

In conclusion

Not all criticism of minorities or government is wrong. There are some substantial issues that fuel division or anger. I think, the exaggerated perception of those differences is a far more significant factor. The Muslims at the demonstration as well those who edited, and promoted the video as being representative of all Muslims are allowing a focus on the negative to divide us.

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[i] http://www.gallup.com/poll/27409/Muslims-Europe-Basis-Greater-Understanding-Already-Exists.aspx

[ii] http://www.brin.ac.uk/news/2010/clive-field-on-attitudes-to-islam-and-muslim-attitudes-in-britain/

[iii] Leviticus 13:46

[iv] Rabbi Samson Raphael Hirsh and Rabbi David Zvi Hoffman cited in Nachshoni, Y (1991), Studies in the Weekly Parsha, Vayikra, Artscroll, New York, p. 723. At face value this would seem to be simply about the fear of contagion  (Daat Zekainim Mbaalei Tosafot, on Leviticus 13:44, Bchor Shor) of a natural disease. However, it is more useful to set aside arguments about the facts of “leprosy” and focus on how this phenomenon is understood in context and tradition, which is that these conditions are understood to be a supernatural phenomenon (Maimonides commentary to Mishna, Negaim 12:5, cited in Leibowitz, N, (1993) New Studies in Vayikra Leviticus, the World Zionist Org, dept. for Torah Education pub. p. 188). This view is not shared by all commentators, Ralbag states that it is caused by moisture and heat. Even Maimonides himself attributes some natural aspects to it in the guide for the perplexed (3:44). Rabbi Samson Raphael Hirsh and Rabbi David Zvi Hoffman both argue strongly that is not a natural disease. Some of proof includes instances where concern about contagion would require isolation yet the law does not require it. If the discoloration spreads to the entire body the person is declared “pure”. A groom celebrating in the week following his marriage and anyone celebrating during the pilgrimage who has the symptoms  is exempt from being examined and declared impure until the end of the celebration (Maimonides laws of the Impurity of the Metzorah 9:8) . If we thought this was a contagious disease we certainly would not allow someone to be among so many people during the celebrations. (This over-riding of the laws of the Metzorah would only apply to an non-declared condition, if it has already been declared the festival would not over-ride the status of the Metzorah and he would remain isolated – Talmud Moed Katan 14b)The bottom line is that the predominant understanding among the religious Jews I grew up with was that this was a direct sign from God rather than some normal illness.  

[v] Midrash Vayikra Rabba 17:3, Talmud Arachin 16a, other sins said to result in this condition in the Talmud are murder, stealing from the public, adultery, false oaths, arrogance and ungenerous attitude to others. All of these result in the destruction of community and relationships

[vi] Talmud Arachin 16b, Rashi and Baal Haturim to Leviticus 13:46

[vii] Talmud Moed Katan 15a

[viii] Leviticus 13:45

[ix] Oznayim Latorah, cited in Nachshoni, Y (1991), Studies in the Weekly Parsha, Vayikra, Artscroll, New York, p. 744

[x] Talmud Sotah 32b

[xi] Leviticus 14:3

[xii] Siach Hasadeh, cited in Greenberg, A Y (1992), Torah Gems, Vol 2, Y. Orenstien, Yavneh Publishing, Tel Aviv, p.293

[xiii] Sifsei Kohen

[xiv] Isaiah 18:1

[xv] Bchor Shor