Misva #169: Showing a Suspected Sara’at Infection to a Kohen

The Torah in Parashat Tazria (Vayikra 13:2) commands that if one sees a white discoloration on his skin, he must approach a Kohen who will then determine whether the discoloration qualifies as Sara’at. Rather than dismiss the discoloration as some medical condition, he must acknowledge that it has been sent by G-d on account of his sins, and that he is therefore required to undergo the process dictated by the Torah to rectify his wrongful conduct. The Sefer Ha’hinuch explains that this command was given in order to reinforce our belief in Hashgaha – divine providence, that everything that happens in the world is caused by G-d, and nothing occurs randomly. When a person sees a discoloration on his skin, he must immediately recognize that this did not simply happen for no reason, but rather has been brought by G-d for the purpose of awakening him to repent for his sins, particularly for the sin of Lashon Ha’ra (negative speech about other people). This strengthens his awareness of the fact that nothing occurs randomly, and that all events have been orchestrated by G-d. The individual consults with a Kohen, rather than a physician, because the Kohanim were assigned the role of achieving atonement on behalf of the people through the offering of sacrifices, and the Kohen would thus guide the person towards repentance and the rectification of his misdeeds. The Torah establishes that there are two shades of white which qualify as a Sara’at infection. The first is “Se’et,” which is white like wool, and the other is “Baheret,” which resembles the whiteness of snow. Each of these two categories also has a subsidiary category, called a “Sapahat.” The “Sapahat” of “Se’et” is a white color resembling “Kerum Besa” – the inner membrane of an egg, and this is the lowest level of whiteness which qualifies as Sara’at. A skin discoloration at least as white as “Kerum Besa” is considered a Sara’at infection. In order qualify as a Sara’at infection, the discoloration must be at least the size of a “Geris” – that is, the area of six hairsbreadths by six hairbreadths. If the Kohen sees a white hair that grows from the infected area, then the individual is conclusively determined to be Tameh (impure). Likewise, if he sees “Mihyat Basar” – some healthy skin forming in the middle of the dead skin in the infected area, then he declares the person Tameh. If the Kohen sees neither of these two symptoms, but the color of the infected skin is one of the colors of Sara’at, then he declares a seven-day waiting period call “Hesger.” After this period, if the Kohen sees that the discoloration had spread, then he declares the individual Tameh. If not, and neither of the aforementioned two symptoms have surfaced, then a second seven-day waiting period is proclaimed, and if nothing changes during the second seven-day period, then the individual is proclaimed Tahor (pure). If even after the first week, the discoloration fades and becomes less white than the whiteness of a “Kerum Besa,” then the person is declared Tahor. This law applies to both men and women, and is applicable only when we have Kohanim who are qualified to reach decisions regarding the status of a suspected Sara’at infection. The Rambam writes that a person who has a Sara’at infection nowadays must make a note for himself that when the Bet Ha’mikdash is rebuilt, he needs to offer the purification sacrifices required of a Mesora (person stricken with Sara’at). If, in times when these laws were practically applicable, a person saw what appeared to be a Sara’at infection, but he ignored it and did not consult with a Kohen, then he transgressed this affirmative command. The Sefer Ha’hinuch comments that it would seem that such a person would be punished with Sara’at afflicting him and his offspring for all time. Conversely, if the person complied with the Torah’s commands, then he would be worthy of healing. The Rishonim debate the question of what precisely the “Hesger” waiting period entailed. Some explain that the person was quarantined for these seven days, and the word “Hesger” means “confined.” Others, however, define this term to mean “frame,” and explain that the Kohen would make a mark on the person’s skin around the discoloration. Seven days later, he would inspect the skin and see if the discoloration expanded. The Minhat Hinuch observes that the Rambam appears to have followed the first opinion. In Hilchot Sara’at, the Rambam addresses the case of a Kohen who made the initial inspection, declared a period of “Hesger,” and then died, such that a different Kohen is needed for the follow-up inspection after the period of “Hesger.” In such a situation, the Rambam writes, the second Kohen cannot declare the person Tameh based on the expansion of the discoloration, because he had not previously seen the discoloration and thus cannot determine whether it had expanded. Clearly, the Rambam did not follow the view that a mark was made around the original discoloration, as if he did, he would not have written that the second Kohen is unable to determine the expansion of the infected area in such a case. The practical lesson of this Misva is that we must never regard anything that happens as random or coincidental. When we suffer some malady or misfortune, we are to view the situation as having been sent to us by G-d for the purpose of examining our conduct and see where we need to improve and in what ways we can grow and become better.