AS FOR THE PERSON WITH A TZARAAT (Although traditionally translated as 'leprosy', tzaraat is now understood as a kind of skin disease, not as serious as true leprosy. In the Bible, it was, however, often taken as a sign from God of wrongdoing on the part of the victim. - (Everett Fox The Five Books Of Moses)) AFFECTION, HIS CLOTHES SHALL BE RENT, HIS HEAD SHALL BE LEFT BARE, AND HE SHALL COVER OVER HIS UPPER LIP; AND HE SHALL CALL OUT, "UNCLEAN! UNCLEAN!" HE SHALL BE UNCLEAN AS LONG AS THE DISEASE IS ON HIM. BEING UNCLEAN, HE SHALL DWELL APART; HIS DWELLING SHALL BE OUTSIDE THE CAMP.

(Vayikra, Chap. 13)

 

 

Why did the Torah decree that the metsora receive the punishment "he shall dwell apart; his dwelling shall be outside the camp?"

[With his slander and tale-bearing] he divided between man and wife, between man and his fellow, therefore the Torah said: "He shall dwell apart."

 (Bavli, Arachin 16b)

 

 

Rabbi Zecharia, son-in-law of Rabbi Levi, said: The Merciful One does not afflict humans first.

From where do we learn this? From Job. "The oxen were plowing... Sabeans attacked them... God's fire fell from heaven… Only later, "He took a potsherd to scratch himself."

And so it was with Machlon and Kilion; first their horses and camels died, and then he died - "Elimelech, Naomi's husband died", and then they died, as is written, "Then those two also died" and only afterwards did she die.

And so with afflictions which come upon men; in the beginning it begins with one's home. If he repents, the afflicted stones shall be removed. If he does not repent, the house must be torn down. Afterwards it begins to afflict his clothing. If he repents, the garment must be torn. Should he not repent, the garment must be burned. After it begins to afflict the person's body. If he repents, fine; if not - "he shall dwell apart, outside the camp of his settlement." And so it was with Egypt; first the measure of justice struck at Egyptian property. Only later "And He struck every firstborn in Egypt."

 (Yalkut Shimoni, Parashat Bo, 247-186)

 

 

 

WHY WAS GEHAZI AFFLICTED WITH TZARAAT?

Gila Wachman

 

Most of Parashat "Tazria" deals with the affliction of tsaraat in all its variations, methods of diagnosis and of treatment. It is logical, then, that the Haphtarah chosen for this parasha be the story of the tsaraat of Naaman, Chief of the Army of Aram, and his healing by the prophet Elisha (II Kings, Chap. 5).

The second part of the story, which is read in the synagogue, describes how Gehazi, Elisha's servant, deviously extracts a fee from Naaman. For this he is punished in a severe and symbolic manner; Naaman's tzaraat afflicts him and his descendants for all time.

 

Who Is Gehazi?

Gehazi is first mentioned in the story of the resurrection of the son of the Shunamite woman (II of Parashat Kings, Chap. 4; haphtarah Vayera). He mounts the stage of history without any introduction - we know not who he is, where he is from, how he became Elisha's companion. Elisha gives him his staff and ordains him to be his replacement. Gehazi fails in his mission; he does not bring the child back to life. This story presents Gehazi as a stolid and coarse character, a kind of negative and ludicrous version of the "lad" or of the "assistant" which often appears alongside Biblical paradigms, such as Eliezer, servant of Avraham, or Yehoshua, servant of Moshe. He has a tendency to tattle, and intervenes in the intimate life of the Shunamite. He is not portrayed as a sinner, but as a worthless fellow with odious attributes.

In the Naaman story, Gehazi acts as an independent character, plotting and avaricious. He side-steps Elisha's authority, and attempts to cunningly pocket a healer's fee from Naaman: "My master sent me to say as follows... please give them a bar of silver and two changes of clothing" (verse 22). Later he tries to avoid exposure, and lies to his master: "Your servant went neither here nor there" (verse 25). But Elisha exposes his offense, and punishes him with hereditary tzaraat.

Chazal, as usual, are not content with the Biblical account; they develop and explain the perverse character of Gehazi. It appears that the tzaraat with which he was afflicted led Chazal to attribute to him additional sins, even such that are not Biblically associated with him.

One of the interesting and expansive sources dealing with this character is found in the Talmud Bavli (Sota 47a). The subject under discussion is that of the leader's responsibility to his community, and, en passant, the following Barayta is quoted:

"Our Rabbis taught: Always, the left [hand] should repel, but the right [hand] should pull close - unlike Elisha who pushed away Gehazi with both his hands, and unlike Yehoshua ben Perachyah who pushed away Jesus with both hands." (The latter clause was censored out of printed editions of the Talmud).

This Barayta speaks in praise of tolerance and deprecates rigid attitude (characterized by Elisha and Yehoshua ben Perachya) towards rebellious students. (The connection between a sage from the period of the "Couples" and Jesus is, of course, an anachronism). The parallel between Gehazi and Jesus brings Elisha's servant close to the status of a student who denies his rabbi's teaching, and incites others to take the path of wickedness. As we shall later see, these sins are attributed to him directly.

Following this Barayta, the Talmud asks:

"When did Elisha reject Gehazi? As it is written, 'And Naaman said, please take talents, and he pleaded with him, and he took' and it is written 'Then he [Elisha] said to him, 'Did not my heart go along when a man got down from his chariot to meet you? Is this a time to take money in order to buy clothing and love groves and vineyards, sheep and oxen, and male and female slaves?' But did he indeed take all these things? He took silver and clothing! Said Rabbi Yitzchak: At the time, Elisha was studying the subject of 'the eight creeping creatures' [whose cadavers cause ritual impurity]. He said to him, wicked one, has the time come to take the reward for eight sheratzim? 'Surely, the leprosy of Naaman shall cling to you and to your descendants forever. And as he left his presence, he was snow-white with tzaraat."

This elaboration of the Biblical narrative describes Gehazi as being a rebellious student. The prophet Elisha is his rabbi, who sits and studies Torah - or more explicitly - the chapter of "Eight Sheratzim" of Tractate Shabbat. No doubt this chapter is mentioned here because of the number eight, as per the number of items enumerated in the text (clothing, olive trees, vineyards, etc.). Elisha's accusatory reaction seems to combine two sins: one is the sin referred to in the plain reading, i.e., avarice. The second is the sin of distancing himself, of not sitting and learning with his teacher, and is therefore undeserving of "the reward for [those who study] "Eight Sheratzim."

Further on in the discussion, the Talmud describes a later encounter of the prophet with his disciple, a meeting not recorded in the Bible:

"And Elisha went to Damascus" (II Kings, 8:7). Why did he go? Rabbi Yochanan said he went to help him repent - but he did not repent. He said to him: Return. He replied: This I learned from you - anyone who sins and causes others to sin is denied repentance."

According to this Talmudic embellishment, Gehazi left his rabbi after becoming a metzora, and moved to Damascus. In the short and penetrating dialogue before us (which might remind the reader of the famous exchange between Rabbi Meir and his apostate mentor, Elisha ben Abuya), the prophet does attempt to "pull close [his ex-servant] with his right hand" But he discovers that the damage is irreversible.

Following Gehazi's confession of having sinned and led others to sin, the Talmud tries to clarify the nature of his sin:

"What did he do? Some say that he hung a magnet for the "Sin of Yarovam" [the golden calf Yarovam had set up as an object of worship] and suspended [the calf] between Heaven and Earth [thus creating the impression it had supernatural powers]. Some say that he engraved a [divine] name in [the calf's] mouth, and [as a result] it would declare: "I am the Lord your God" and "You shall not recognize the gods of others in my presence." Others say that he drove the Rabbis away from [Elisha's] presence, as is written: "The disciples of the prophet said to Elisha, Behold, the place where we are sitting before you is too cramped for us." This implies that until now, when Gehazi was Elisha's attendant, it was not cramped there."

The Talmud suggests three possible sins; two are related to the golden calves which Yoravam fashioned (this connects to the phrase "sinned and caused others to sin" which originally describes Yoravam), and the third - that of driving away the disciples of the prophet from their teacher, Elisha. The first two sins which, in the Bible, are not mentioned in relation to Gehazi, portray Gehazi as a kind of "Yarovam II", who divides the nation and establishes a ritual of idolatry; he possesses magical abilities which he exploits for evil purposes. The third sin is essentially different, and it is derived through expounding adjacency of events. The Naaman story is followed immediately by the story of the floating ax (II Kings 6), which opens with the disciples of the prophets complaining that the place is too cramped. This proximity of passages lead Chazal to conclude that only now, after Gehazi had departed, does it become obvious that there was great demand to study in Elisha's bet midrash, and that the place was too small to accommodate all the students; from this we derive that until now, Gehazi had prevented them from entering (see an interesting parallel in the Yerushalmi, Sandhedrin10:2)

Chazal attributed many other and varied sins to Gehazi, including stinginess, pride, licentiousness, denial of resurrection, swearing falsely, desecration of the Name, slander, driving away scholars, and disrespect for his teacher. These sins derive, no doubt, from Gehazi's affliction of tsaraat, and from the way Chazal interpret the affliction of tsaraat. The sin most widely associated with this punishment is lashon hara - slander; the name of the illness is customarily seen as an acronym: metzora - motsi shem ra'. The midrashim relating to Gehazi hint at yet another acronym: tsaraat - tsarut ayin (meanness).

It appears that most of these midrashic sources have their basis in the tradition which is first expressed in the Mishna Sanhedrin, Chapter 10, in which Gehazi is counted among one of the four persons who have no portion in the world to come (along with Bil'am, Doeg, and Achitophel). In the footsteps of this Mishneh, the midrashim embellish Gehazi's image, holding him guilty on serious charges related to belief and the principles of Judaism (denial of resurrection, desecration of the Name, swearing falsely, idolatry). Chazal exploit Gehazi's image in order to describe someone of their own time and place; a student who abandoned his study for "evil culture." The responsibility for Gehazi's sins, however, (and his subsequent tsaraat) is laid - by the Barayta - also at the feet of his teacher, who was not wise enough to bring him closer to the straight path.

Gila Wachman teaches literature and Oral Law at the Masorati High School in Yerushalayim.

 

 

The Saving of Life Takes Precedence of Shabbat and All Mitzvoth of the Torah

Rabbi Yishmael and Rabbi Akiva and Rabbi El'azar ben Azaria were walking along the way; Levi the Sadar (Rashi admits ignorance of the term sadar. Suggestions made by Jastrow include "arranger" or "editor", and "net-maker".) Rabbi Yishmael son of Rabbi El'azar ben Azaria were following them.

The following question was raised: What is the source for the rule that the saving of life takes precedence over Shabbat?

Rabbi Yishmael answered: (Shemot 22) "If the thief shall be found tunneling (under the wall)" One cannot be certain whether this intruder is coming to steal or coming to kill, and bloodshed defiles the land and causes the Shechina to depart from Israel - yet one is permitted to save his life by killing the intruder. Logic certainly dictates that for the saving of life one may violate the Shabbat!

Rabbi Akiva answered: (Shemot 21) "When a man schemes against another and kills him treacherously, you shall take him from My very altar to be put to death" - "from My altar", not "from above My altar".

Rabba bar Channa said in the name of Rabbi Yochanan: They taught this last ruling with regard to killing the slayer; but in order to keep one alive, even "from above My altar". And this one [the intruder], about whom we are in doubt as to his intentions - and Temple service takes precedence over Shabbat - then certainly saving of life takes precedence over Shabbat.

Replied Rabbi El'azar: If circumcision, which affects one of 248 members of the human body, takes precedence over Shabbat, then certainly something which affects the entire body takes precedence over Shabbat. Rabbi Yossi, son of Rabbi Yehuda, says: (Shemot 31) "Nevertheless you must keep my Shabbatot" - One might think this means that Shabbat takes precedence over everything - the word "Ach" ('nevertheless') comes to indicate exception.

Rabbi Yonathan ben Yosef says: (Shemot 31) "For it is sacred for you" - it is in your hands; you are not in its hands.

Rabbi Shim'on ben Menasya said: (Shemot 31) "And the Children of Israel shall keep the Shabbat" - Violate for it [for the sake of saving of life] one Shabbat so that you will be able to observe many Shabbatot.

Said Rabbi Yehuda in the name of Shmuel: Had I been present [at that discussion] I would have said: My explanation is superior to yours, (Vayikra 18) "And you shall live through them" - not that you shall die through them."

                                                                                                                                                 (Bavli, Yoma 85a-b)

 

"And the priest shall examine the affection"

A person may see all affections, but not his own affection, nor the affections of his relatives.

 (Mishna Negaim, 2:5)

 

On the contrary, let our hearts see the fine qualities of our friends, not their deficiencies.

(From the supplication of Rebbi Elimelech of Lizhensk, author of "Noam Elimelech", recited before prayer.)

 

"Something like a plague have I seen upon my house." Even if he is a scholar, and knows for certain that it is a plague, he may not make a definite determination, saying: "I have seen a plague", but rather "Something like a plague have I seen."

 (From Rashi's commentary, following the Mishna Negaim")

 

 

Cedar and Hyssop - Arrogance and Humility

Since affliction comes because of arrogance, what is the cure? Let him lower himself from his haughtiness, like a worm and hyssop."

 (Rashi)

 

The Rebbi from Gur, author of the "Sefat Emet" used to say: Why was it necessary also to bring the cedar tree, which signifies pride? If the main intention is that the sinner lower himself like the hyssop, is it not sufficient that he bring the hyssop alone?

But, when the penitent repents and examines his sins, he reaches dejection and deep shame because of his previous pride. He is mortified and embarrassed by the haughtiness attendant upon his sin. It follows that his earlier pride now helps him attain humility. Therefore it is right that the cedar be part of the cure.

(S'fat Emet, as quoted in "Maayana Shel Torah")

 

Lowliness and submission do not mean that the body be bent and stooped, but that there be inside him a broken spirit even when the body stands erect, as the Baal Shem Tov explained: "Let every erect body bow down before you" - bowing down before you, even with an erect posture."

When one lowers himself like a hyssop - but the humility is counterfeit, this kind of humble person is in need of atonement.

 (Chidushei HaReem)

 

 

 

 

Editorial Board: Pinchas Leiser (Editor), Miriam Fine (Coordinator), Itzhak Frankenthal and Dr. Menachem Klein

Translation: Kadish Goldberg

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