Parshat Metzora6 min read

The Stingy Man Whose Walls Tore Open to Spill His Hidden Hoard

A stingy man swore he owned no scythe, no axe, nothing to lend, until a plague tore his walls open and spilled his hidden hoard for all to see.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Neighbors Kept Knocking at a Barred Door
  2. A Stain Crept Across the Plaster
  3. The Priest Ordered the Stones Torn Out
  4. His Hoard Spilled Into the Street
  5. The Warning Had Come to His Walls First

The man had a scythe. He had an axe with a good iron head, a ladder, a pot wide enough to boil a whole lamb, coils of rope, a winnowing fork. He had all of it, and he kept it behind a bolted door, and to every neighbor who came asking he opened his mouth and swore he owned nothing at all.

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"Lend me your scythe," a man would say at harvest, when a field ripens faster than one pair of hands can cut it. "I have none," the owner answered, and did not step from the doorway. "Then your axe, only for the afternoon." "I have no axe." His eye was too narrow to let a single thing pass out of his hand and come back a day later a little more worn. So he lied, and the neighbor walked back down the road with nothing, and the door stayed shut.

The Neighbors Kept Knocking at a Barred Door

It went on for years. A woman needed a pot for a wedding feast and was told there was no pot. A widow asked for the loan of a ladder to mend her roof before the rains and was told, from behind the door, that ladders were not to be had in that house. Each time, the man felt the small warm pleasure of having kept what was his. Each time, the one who knocked learned again what everyone on the street already knew, that this was a house you did not bother to approach.

Heaven kept a different account. The Holy One did not strike the man's hand, or his eye, or his tongue. He struck the house.

A Stain Crept Across the Plaster

It began as a discoloration low on an inner wall, a patch of green streaked through with red, sunk a little deeper than the plaster around it. The man scrubbed it. It came back wider. Within days it had spread along the stone like something feeding, and no washing touched it. This was tzaraat, the affliction that falls not only on skin and cloth but on the very walls of a house, and there was only one man permitted to name it.

So the miser who would open his door to no one went out to fetch the priest. "Something like a plague has appeared to me in the house," he said, careful even now, hedging, as though the stones might yet be talked out of it.

The Priest Ordered the Stones Torn Out

The priest came and looked and shut the house for seven days. When he returned and found the green had crept farther, he gave the command the man had dreaded. First, empty the house. Carry everything out into the street before the ruling falls, so that what is inside is not caught in it.

Then they came for the walls. The priest ordered the stained stones pried loose and hauled beyond the town, the inner plaster scraped off whole and poured out in an unclean place. When the green rose again even in the fresh mortar, he ordered the rest. Its stones, its timber, all the mortar of the house, broken down and carried outside. The neighbors gathered to watch a house come apart in daylight.

His Hoard Spilled Into the Street

There in the street, dragged into the sun where the whole town stood, was everything the man had sworn he did not own. The scythe. The axe with its good iron head. The ladder the widow had begged for. The wide pot, the rope, the fork, hoard on hoard of it, hauled from the rooms of a man who had met every knock with "I have none."

The crowd said it out loud, the way crowds do. "Did he not swear he had no scythe? Did he not stand in that door and tell me he had no axe? Look at them. Look what he hid while he sent us home empty." What the produce of his house had bought him and what his shut hand had cost him went out of the walls together, poured out in the open in a day of wrath, and there was no bolt left to close over any of it.

The Warning Had Come to His Walls First

The ruin carried a mercy inside it. The plague had gone to the stones and not yet to the skin. When the nations of the world sin, the blow lands first on the body and only afterward on the house, as it fell on Pharaoh, struck in his own flesh before his household ever felt it. For this man the order was reversed. The wall whitened before the arm did. The house was a summons he could still answer, a warning set up in green and red where he could not miss it.

If he hardened, the affliction would climb. From the stones to his garments, from the garments into his own flesh, the white spreading up his arm the way it had spread across the wall, and then there would be no house left to hide behind and no lie left to tell. The stones had been torn out to hand him the one thing his neighbors had never gotten from him, a chance to open his hand before it was too late.


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From the tradition

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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 10:3Midrash Tanchuma Buber, Metzora

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

And concerning the evil eye (stinginess): Rabbi Isaac said, when a person's eye is too evil to lend out his belongings, a man goes and says, "Lend me your scythe," "Lend me your axe," or any object, and he says to him, "I have none." What does the Holy One, blessed be He, do to him? He strikes his house with leprosy. He comes to the priest and says to him, "Something like a plague has appeared to me in the house," and the priest commands, and "he shall break down the house" etc. (Leviticus 14:45). And everyone sees his utensils as they drag them out and bring them outside, and they publicize his utensils, and everyone says, "Did he not say, 'I have no scythe, I have no axe'? Behold, he has such-and-such an object, and he did not want to lend it, and his eye was stingy", and so he is exposed. Where is this shown? Where it says, "The produce of his house shall depart, poured out in the day of His wrath" (Job 20:28).

And some say leprosy comes also for arrogance, from Naaman, for "Naaman, commander of the army of the king of Aram, [...and the man was a mighty warrior, a leper]" (II Kings 5:1), because he was arrogant.

And leprosy comes also upon one who speaks a word against his fellow. So you find it with Moses our master, when he said, "But they will not believe me" (Exodus 4:1). The Holy One, blessed be He, said to him: They are believers, children of believers, believers, "And the people believed" (Exodus 4:31); children of believers, as it is said, "And he believed in the LORD" (Genesis 15:6). Rather, you must be afflicted in your body, for one who suspects the innocent is afflicted in his body, as it is said, "And the LORD said to him again, 'Put now your hand into your bosom.' [And he put his hand into his bosom, and when he took it out, behold, his hand was leprous as snow]" (Exodus 4:6).

The Holy One, blessed be He, said to Israel: See the difference between you and the nations of the world. When they sin, I strike their body first and afterward their houses, as it is said, "And the LORD afflicted Pharaoh with great plagues, and his house" (Genesis 12:17). But if you sin, I strike your houses first. Where is this shown? From what they read on the matter: "When you come into the land of Canaan, which I give you for a possession, and I put a plague of leprosy in a house of the land of your possession" (Leviticus 14:34).

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Midrash Tanchuma Buber, Metzora 12:1Midrash Tanchuma Buber, Metzora

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

Another interpretation: "When you come into the land" etc. (Leviticus 14:34). What has the land sinned that it should be stricken? Rather, on account of the sin of human beings the land is stricken, as it is said, "A fruitful land into a salt marsh, because of the wickedness of those who dwell in it" (Psalms 107:34). For what reason do sufferings come into the world? On account of human beings, so that they may see and consider and say: Whoever has sinned is stricken, and whoever has not sinned is not stricken. And why are the timbers and the stones and the walls stricken? So that the owners may see and repent.

And likewise you find that when Israel sinned and the Holy One, blessed be He, sought to exile them, the Holy One, blessed be He, said: If I exile them first, now they will become a disgrace and a shame to all the nations. What did He do? He brought Sennacherib the wicked upon all the nations and exiled them, as it is said, "And my hand has found, like a nest, the wealth of the peoples" (Isaiah 10:14), and it is written, "And I have removed the borders of peoples" etc. (Isaiah 10:13). The Holy One, blessed be He, said: Let Israel see that I have exiled the nations of the world, and let them repent and fear at My judgments, as it is said, "I have cut off nations; their corner-towers are desolate" etc.; "I said, Surely you will fear Me" etc. (Zephaniah 3:6-7). Since they did not repent, immediately they were exiled.

Therefore the Holy One, blessed be He, warns them and strikes their houses first, so that they may repent, as it is said, "And I put a plague of leprosy in a house of the land of your possession" (Leviticus 14:34). If he turns back, well and good; but if not, he is stricken in his body, as it is said, "Any man who has a discharge from his flesh" etc. (Leviticus 15:2). (Therefore the stones are stricken first.) If he repents, well and good; but if not, his garments are stricken, as it is said, "And the garment, when there is in it a plague of leprosy" (Leviticus 13:47). And if he does not turn back, he is stricken in his body, as it is said, "And a man whose head sheds its hair" (Leviticus 13:40). And there is still, in the shedding of the hair of the head, an actual doubt, doubtfully unclean and doubtfully clean. If he turns back, well and good; but if not, he is stricken with boils, as it is said, "[And the flesh,] when there is in it a boil [and it is healed]" (Leviticus 13:18). If he turns back, well and good; but if not, he is stricken with five scourges (that is, blows): rising, scab, bright spot, scall, and plague.

And all this, why? Because he did not turn back. {The Holy One, blessed be He,} [Scripture] said, "Judgments are prepared for scoffers, [and blows for the back of fools]" (Proverbs 19:29). The Holy One, blessed be He, said: Before I created the human being I prepared for him all of these. A parable: like a wicked slave who was being sold. His master went to buy him, and he knew about him that he was a wicked slave, so he took with him chains and scourges, that if he should offend he might chastise him with them. When he offended, he brought the chains and chained him, he brought the scourges and beat him. The slave said to him: Did you not know that I am a wicked slave? Why did you buy me? He said to him: Because I knew that you are a wicked slave, I prepared for you chains and scourges, that if you should offend, I might chastise you with them. So too the Holy One, blessed be His name: before He created the human being, He prepared for him sufferings, because He knows that "the inclination of the human heart is evil [from its youth]" (Genesis 8:21). Therefore He prepared for him all of these, as it is said, "Judgments are prepared for scoffers, [and blows for the back of fools]" (Proverbs 19:29).

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