We often think of disease as random, a matter of bad luck. But what if certain behaviors, certain flaws in our character, actually pave the way for illness and hardship? That’s what we’re diving into today, looking at a fascinating passage from Vayikra Rabbah, a collection of rabbinic interpretations of the Book of Leviticus.
The passage begins with a seemingly straightforward verse from Leviticus 14:2: “This shall be the law of the leper on the day of his purification: He shall be brought to the priest.” But the rabbis, never content with the surface meaning, see a deeper connection here. They link this verse about leprosy to a passage in Proverbs (6:16-19) that lists six things God hates, and a seventh that is an abomination. "They are six that the Lord hates, and seven that are an abomination to His soul."
Rabbi Meir sees a simple numerical connection: six plus seven equals thirteen. But the other Rabbis offer a more profound interpretation: the seventh item on the list, "one who incites discord among brothers," is the worst of them all. It's so damaging that it encompasses the negativity of all the others.
So, what are these sins that are so offensive? "Haughty eyes, a lying tongue, hands that shed innocent blood, a heart devising iniquitous thoughts, feet hastening to run to evil, he who utters lies as a false witness, and he who incites discord among brothers." According to Rabbi Yoḥanan, all of these transgressions can lead to leprosy.
Let's break this down. "Haughty eyes" – the arrogance of the daughters of Zion, described in Isaiah (3:16-17). As it is written: “Because the daughters of Zion are haughty and they walk with outstretched necks and painted eyes,” and it is written: “The Lord will afflict the head of the daughters of Zion with scabs.” They flaunted their wealth and beauty, caring only about outward appearances. They’d even wear elaborate shoes, as Rabbi Abba bar Kahana points out, some adorned with serpent designs, symbols of idolatry. Others, according to the Rabbis, would fill eggshells with balsam and place them under their heels. When they saw young men, they would stomp on the eggshells, releasing a seductive scent, "like the venom of a serpent."
Their punishment? The Lord afflicted them with scabs, says Isaiah. Rabbi Elazar believes this was leprosy, connecting it to Leviticus 14:56. Rabbi Yosei ben Rabbi Ḥanina, however, suggests it was swarms of lice. Either way, the message is clear: pride comes before a fall, and outward vanity can lead to inner corruption, resulting in physical ailments.
Then there's "a lying tongue." The rabbis use the example of Miriam, who spoke against Moses (Numbers 12:1). The consequence? "The cloud withdrew from upon the Tent, and behold, Miriam was leprous like snow" (Numbers 12:10).
"Hands that shed innocent blood" brings to mind Yoav, whose violent acts ultimately led to his downfall. As it is written: “The Lord will repay his blood upon his head,” (I Kings 2:32) and “It shall rest on the head of Yoav…those who suffer from discharge and lepers” (II Samuel 3:29).
We then have "a heart devising iniquitous thoughts," exemplified by Uzziah, who attempted to usurp the high priesthood. "The Lord afflicted the king, and he was a leper until the day of his death" (II Kings 15:5).
"Feet hastening to run to evil" reminds us of Geḥazi, who chased after Naaman for personal gain. As it is stated: “The leprosy of Naaman shall cleave to you” (II Kings 5:27).
And finally, that most abominable sin, "he who incites discord among brothers." The rabbis point to Pharaoh, who sowed division between Abraham and Sarah. "The Lord afflicted [vaynaga] Pharaoh" (Genesis 12:17), and nega can mean leprosy.
It’s fascinating how the rabbis connect these moral failings to a physical disease. They're not saying that everyone with leprosy is guilty of these sins, but rather highlighting a profound connection between our inner lives and our physical well-being.
The passage continues with a discussion of other types of skin diseases, particularly one called raatan. Rabban Shimon ben Gamliel heard an elder say that “there are twenty-four types of skin disease and none is more problematic for the conduct of sexual relations than raatan.” Rabbi Pedat even suggests that Pharaoh was afflicted with it! The text also mentions precautions to take around those suffering from raatan, highlighting the contagious nature of the ailment.
The passage concludes with a statement from Rabbi Yosei: "This shall be the law of the leper [hametzora]," which hints at the defamer [hamotzi shem ra]. The Torah refers to the law of the leper [metzora] rather than the law of leprosy in order to hint to the fact that one who defames others [motzi shem ra] becomes a leper. The idea is that lashon hara, evil speech, is a spiritual disease that can manifest physically.
So, what's the takeaway here? It's a powerful reminder that our actions have consequences, not just for ourselves, but for the world around us. By cultivating humility, honesty, and compassion, and by avoiding arrogance, deceit, and divisiveness, we can not only improve our own lives but also contribute to a healthier, more harmonious world. Is it a literal one-to-one correlation? Maybe not. But the message resonates: our inner landscape shapes our outer reality. And that's something worth pondering.