Parshat Metzora6 min read

The Plague Left His Wall and Went Looking for His Skin

A green streak crept through the stone of his new house in Canaan, and when he tore out the wall and still said nothing, the plague kept moving.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Wall Answered Before He Did
  2. The Priest Counted the Doors a Plague Walks Through
  3. The Stones Went Out to an Unclean Place
  4. The Mark Came Back on His Cloak
  5. It Settled in the Skin of His Flesh
The Plague Left His Wall and Went Looking for His Skin Click for full size

The Wall Answered Before He Did

The house came to him ready-made, the way the good houses in Canaan came to Israelites in those years. He hung his heavy wool cloak on the peg beside the door, which is where a man hangs a cloak when he means to stay. On the fourth morning he put his palm against the north wall to steady himself while he worked a pebble out of his sandal, and his hand came away smeared green.

He scrubbed at the place with a wet rag until the plaster went soft. The green did not lift. It sat under the surface, down in the stone, the color of standing pond water. Within a week the streak had put out a second arm near the floor, and the hollow around it had sunk deep enough to lay a finger in.

He said nothing about it for eleven days.

The Priest Counted the Doors a Plague Walks Through

When he finally went for the priest, the law had already put the words in his mouth, and he spoke them at the threshold with his eyes on the packed dirt. "Something like a plague has appeared to me in the house."

The priest made him carry everything out into the sun first, since whatever stayed inside would be condemned with the walls.

"Eleven things bring this," the priest said. "I will name them, and somewhere in them you will hear yourself."

He counted them off against his fingers, unhurried. Worship of idols. Cursing the Name. Forbidden unions. Theft. Evil speech. False witness. A judge who bends a verdict. An oath sworn over nothing. A man who shoves into a domain that is not his. A man who sits quietly and builds lies in his head. A man who sets brothers against each other.

"Some add a twelfth," the priest said. "The grudging eye."

He shook his head at each one, and kept shaking it.

"Miriam spoke against her brother and went white as snow before the cloud had finished lifting," the priest said. "Gehazi wanted silver from Naaman and carried off Naaman's disease with it. Uzziah reached for a priesthood that was not his and stayed a leper to the day he died. A plague does not invent an accusation. It repeats one."

He said he had done none of it. The priest sealed the door and shut the house for seven days.

The Stones Went Out to an Unclean Place

On the seventh day the green had spread, and the priest gave the order. Pull out the stones, every one the plague has touched and the ones on either side, and carry them beyond the city to an unclean place.

Men with iron bars worked the marked stones loose while the neighbors watched. The pits left behind made the house look as though it were sinking into the ground under a weight nobody could see.

Three months earlier he had carried something across two courtyards about his wife's brother. He had not invented it. He had only moved it, the way a man moves a coal on a shovel, and by the time it came back it had grown a second arm of its own. The brothers no longer ate at one table. He knew which of the eleven the priest had held out to him, and he had let the priest walk on past it.

The Mark Came Back on His Cloak

The new plaster dried pale and clean, and for eleven days he slept in a house that smelled of wet lime and nothing else. Then the green came back through it.

This time nobody sealed the door. The house was condemned whole, and he watched his own roof beams pass him on other men's shoulders, out along the road to the unclean place.

The cloak he had rescued lay folded in a basket. When he shook it loose he found the stain low in the wool, greenish, deep in the weave where no washing reaches. The priest shut the garment away seven days, looked again, and told him what the law tells everyone. Burn it. He built the fire himself at dusk and stood downwind while his own good wool went up smelling like scorched hair.

It Settled in the Skin of His Flesh

The swelling rose on his forearm in the second week, and the hairs inside it had turned white.

A man of flesh and blood who wants to discipline his servants has to fetch something first. He takes down whips. He drags out chains. God does not go looking. He had given this man dominion over the works of His hands, over the flocks and the fish of the sea and the beasts of the field, and when the ruler of all of it sinned, the sentence rose out of the ruler's own skin.

The priest looked at the arm and said the word that ends a man's residence among his neighbors.

So he tore his clothes at the shoulder and let the hair of his head go loose and uncovered, the way the people had stood exposed at the foot of the mountain on the day of the calf. He drew his cloth over his upper lip, because a mouth that had carried a thing across two courtyards was now required to go about wrapped. Then he walked past the last houses, to where the stones of his house lay in a heap, and sat down alone.

Anyone approaching that boundary heard him before they saw him. "Impure. Impure." Two words called out at a distance, in a voice the neighbors had known for years.

Nobody had to ask what he had done. The wall had been saying it for a month, and the cloak after the wall, and now the arm.


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From the tradition

Sources

3 sources

The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Midrash Tanchuma Buber, Metzora 10:1Midrash Tanchuma Buber, Metzora

Translation of the source text.Midrash Tanchuma (Buber), Public Domain, on Sefaria · CC-BY-SA

"When you come into the land of Canaan, etc., and I put a plague of leprosy in a house of the land of your possession" (Leviticus 14:34). Let our master teach us: For how many things does leprosy come? Thus did our masters teach: The plagues come for eleven things, for idolatry, for blasphemy of the Name, for forbidden sexual relations, for thefts, for evil speech (slander), for false witness, for the judge who corrupts justice, for a vain oath, for one who enters into a domain that is not his, for one who devises thoughts of falsehood, and for one who sends forth strife among brothers. And some say: also for an evil eye. [And you may expound them all.]

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Vayikra Rabbah 17:3Vayikra Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

In the rabbinic imagination, as we see in Vayikra Rabbah 17, tzara'at becomes a physical manifestation of spiritual failings. It's a fascinating, if unsettling, idea.

Vayikra Rabbah, a Midrashic (rabbinic interpretive commentary) collection on the book of Leviticus, outlines ten specific sins that can lead to this affliction. Ten! Let's walk through them.

First, idol worship. The Midrash draws a connection between the Israelites' sin with the Golden Calf and the outbreak of tzara'at. Remember the verse "Moses saw the people, that it was exposed [farua]" (Exodus 32:25)? The word farua, "exposed," is linked to the leper's requirement to let "the hair of his head go loose [farua]" (Leviticus 13:45). According to this reading, the shame of idolatry literally exposed them to disease.

Next, forbidden sexual relations. The daughters of Zion, described in Isaiah as being haughty and seductive, are said to have been punished with scabs, as it is stated: “The Lord will afflict the head of the daughters of Zion with scabs” (Isaiah 3:17). Their outward display of pride and lust resulted in an outward manifestation of impurity.

Then there's bloodshed, exemplified by Yoav, King David’s general. His excessive violence, particularly unnecessary bloodshed, resulted in a curse upon his house, "may there not be eliminated from the house of Yoav those who suffer from discharge and lepers" (II (Samuel 3:2)9). The stain of blood became a physical ailment.

Desecration of God's name comes next, illustrated by Gehazi, the servant of the prophet Elisha. His greed and dishonesty led to him being struck with Naaman's leprosy: “The leprosy of Naaman shall cleave to you” (II (Kings 5:2)7).

Blaspheming God's name is another cause, attributed to Goliath. When he cursed David "by his gods" (I (Samuel 17:4)3), he sealed his fate. The Midrash connects Goliath's impending "delivery" (yasgirekha) into David's hand with the priest's act of "quarantining" (vehisgiro) a leper (Leviticus 13:21). His words became his undoing.

Robbing the public, as exemplified by Shevna, who misused consecrated property, also brings about tzara'at. The verse "Behold, the Lord will rattle you a great rattling and He will wrap you up [veotekha ato]" (Isaiah 22:17) is interpreted as referring to the covering of the lip, a sign of leprosy (Leviticus 13:45).

Stealing what is not one's own is attributed to Uzziah, who usurped the high priesthood. "King Uzziah was a leper until the day of his death" (II (Chronicles 26:2)1). His overreach resulted in a permanent mark.

Haughtiness itself is a cause, directly linked to Uzziah's downfall. "But with his strengthening, his heart grew arrogant...and he trespassed against the Lord his God" (II (Chronicles 26:1)6). Pride, it seems, truly comes before a fall. And a skin condition.

Slander, or lashon hara (evil tongue), is exemplified by Miriam, who spoke against Moses. "The cloud withdrew from upon the Tent, and behold, Miriam was leprous like snow" (Numbers 12:10). Her words literally manifested as a visible ailment.

Finally, miserliness. The one "to whom the house belongs [asher lo habayit]" (Leviticus 14:35), who keeps it only for himself, invites tzara'at. Rabbi Elazar connects the word "recessed [shekaarurot]" (Leviticus 14:37) to the house "sinking [shaka]" with curses. A closed heart leads to a contaminated home.

So, what does this all mean? Is Vayikra Rabbah suggesting that every skin condition is a divine punishment? Probably not literally. Instead, it uses the imagery of tzara'at to underscore the profound connection between our actions and our well-being, both individually and collectively. It’s a reminder that our spiritual health can manifest in our physical reality, and that ethical behavior is essential for a healthy society. It invites us to look inward, to examine our own hearts and actions, and to strive for a life of integrity and compassion. Perhaps, that's a far more powerful message than any literal interpretation.

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Midrash Tanchuma Buber, Tazria 10:5Midrash Tanchuma Buber, Tazria

Translation of the source text.Midrash Tanchuma (Buber), Public Domain, on Sefaria · CC-BY-SA

Another interpretation: "Terrible and dreadful" (Habakkuk 1:7), this refers to man, who rules over everything that the Holy One, blessed be He, created in His world, as it is said, "You have given him dominion over the works of Your hands…" (Psalms 8:7). "His judgment and his dignity proceed from him" (Habakkuk 1:7), for at the moment when he sins, He brings upon him sufferings from his own body. Why? Because His measures are not like the measure of flesh and blood. Flesh and blood, when he wishes to chastise his servants, brings whips and chains and chastises them and torments them; but the Holy One, blessed be He, is not so. Rather, from a man's whole body He chastises him and strikes him. From where do we know this? From what we have read on the matter (Leviticus 13:2): "When a man shall have in the skin of his flesh…"

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