Beloved Friends,
We have arrived at the scariest/grossest part of the book of Leviticus. Because this is a leap year, for the next two weeks, we will explore the Torah portions Tazria and Metzora. In ordinary years they would be read on the same Shabbat. In Tazria, we encounter a plethora of laws and regulations regarding bodily impurities, childbirth, and skin afflictions. At first glance, these may seem to be gross and rather archaic rituals disconnected from our modern lives. However, a closer examination reveals profound insights into the timeless pursuit of emulating the divine in our behavior.
In the book of Genesis, we learn that human beings are created in the divine image. But what does this mean when we are told that God has no shape or form? What’s more, if we are created in God’s image, how is it that there are normal bodily functions that render us ritually impure? The Mussar tradition posits that being created in the image of God is the language of allegory. That what we are meant to understand is that we are to emulate God’s attributes. In Judaism, the concept of imitating God’s attributes, known as “imitatio Dei,” holds significant importance. Just as God is compassionate, just, and merciful, we are called upon to embody these qualities in our interactions with others. Parashat Tazria offers us a unique opportunity to explore this theme through its detailed instructions and narratives.
One of the central themes in Tazria is the concept of purity and impurity, particularly concerning childbirth and skin diseases. While these laws may seem obscure, they serve as a reminder of our inherent connection to the divine and the importance of maintaining spiritual purity. Rabbi Samson Raphael Hirsch, a prominent 19th-century Torah scholar, emphasizes that these laws teach us to elevate our physical experiences to a higher spiritual plane, thereby aligning ourselves with the holiness of God.
The laws outlined in Tazria also highlight the middot, spiritual attributes, of empathy and compassion in our interactions with others. When discussing skin afflictions such as tzaraat, the Torah instructs us to isolate the affected individual and ensure their eventual reintegration into society. This act of isolation, coupled with the eventual restoration of the afflicted person, serves as a powerful lesson in empathy and second chances.
The notion of imitating God’s attributes is not limited to specific rituals or laws but extends to our everyday conduct. Rabbi Abraham Joshua Heschel, a revered 20th-century theologian, emphasizes that every act of kindness, justice, and love brings us closer to the divine. By embodying these middot, we strive to emulate the very essence of God in our lives.
Parashat Tazria also calls us to remember the transformative power of words. The Torah warns against the dangers of lashon hara (evil speech) and its destructive effects on individuals and communities. Rabbi Joseph Telushkin, in his book “Words That Hurt, Words That Heal,” underscores the significance of mindful speech in shaping our relationships and fostering harmony. By choosing our words carefully and speaking with kindness and integrity, we mirror God’s attribute of creating through speech and contributing to a world filled with positivity and blessing.
In what seems to be a very gross and unappealing text, Parashat Tazria serves as a powerful reminder of our duty to emulate the divine in our thoughts, words, and actions by tapping into the spiritual attributes inherent in each one of us. As we immerse ourselves in the teachings of Tazria this Shabbat, may we be inspired to walk in the path of righteousness and bring light to the world through our deeds.
Shabbat Shalom,
