Copyright 2016 Neal Joseph Loevinger
When a man shall have in the skin of his flesh a rising, or a scab, or a bright spot, and it become in the skin of his flesh the plague of tzara’at, then he shall be brought unto Aaron the priest, or unto one of his sons the priests. (Vayikra/ Leviticus 13:2)
This week’s Torah portion is difficult, concerned mostly with scaly skin eruptions and the ritual impurities of garments. However, as I and many others have written about (here and here, for example), it’s important to note that the Jewish tradition has always seen these skin afflictions as the outward manifestation of an inner condition, perhaps the sin of gossip, in one view, or more generally a kind of spiritual unreadiness to be in community after encountering the boundaries of life and death.
This metaphorical reading of the scabs and skin eruptions is important to keep in mind when we look at the verse above, which reminds us that one cannot “diagnose” these problems in oneself or another. The person with the eruption must be brought to the priest. Again, see links above for my comments in the past on this, but for today let’s just say that the Torah seems to be teaching us how hard it is to truly see ourselves, and how sometimes the job of spiritual leadership is to help us see ourselves more honestly- after all, we’re all blemished in some way or another! The Talmud, in Mishnah Negaim, explicitly uses the language of “seeing” to teach that we cannot “see” certain problems in ourselves, but must go to another to be truly “seen.” Note as well that in Biblical times, this role was reserved for the priest, but today might be a spiritual leader, wise elder, trusted friend or specialized counselor- the priestly role can be assumed by anyone with humility, love and compassion.
The medieval commentator Ibn Ezra pointed out that in the verse above, the one who is to be brought to the priest is adam, a human, rather than an Israelite, citizen, or even just “man.” He reads this to teach that anybody, Israelite or not, must be brought to the priest if they have a scaly skin blemish. One would instantly ask why a non-Israelite would be brought to the priest for purification, since they have no obligation to be ritually pure for bringing sacrifices, so Ibn Ezra says all humans are brought to the priest lest an Israelite contracts impurity through them.
On the other hand, contra Ibn Ezra, perhaps the verse says adam, human, because it’s reminding us that it’s a universal truth that people need help “seeing” themselves; by definition, we don’t know when we’re self deceived. (See, for example, psychological phenomena like confirmation bias, the Dunning-Kruger effect, and the fundamental attribution error). For all of us who are adam, humankind, it’s much easier to see the blemishes of others and hard to see our own; thus the Torah teaches that we must not rush to judge others but help them find those they can trust and do the same ourselves. The Mishnah quoted above wisely suggests that we can’t even see the blemishes in our own families, presumably because we’re too close and can’t be even slightly objective.
The good news, of course, is that our Torah portion isn’t about proclaiming others as blemished or plagued, but finding healing from that which afflicts us all. Nobody’s perfect, and everybody goes through cycles when we feel more or less distant from our better selves. The Torah says: see each other like priests, with a heart of love and service, to bring each other back into relationship with God and community. This is what it means to be adam, a human being.
The views expressed are my own and do not reflect that of Vassar Brothers Medical Center or Health-Quest.