Parashat Metzora

(Leviticus 14:1–15:33)

This Parasha is a continuation of the themes of purity and holiness introduced in Parashat Tazria. It outlines the procedures for the purification and reintegration of individuals afflicted with tzara’at (a skin affliction often associated with spiritual impurity), as well as laws regarding bodily discharges for both men and women. These laws emphasize the sanctity of the community and the need for physical and ritual purity in order to maintain God's presence among the people.

1. Purification of the Metzora (Person Recovered from Tzara’at)

Leviticus 14:1–32

The parashah begins with the ritual process for someone who has been healed from tzara’at (often translated as “leprosy” but broader in scope). Once a person has been declared healed by the priest, a two-stage purification process begins.

A. First Stage – Outside the Camp

• The priest goes outside the camp to examine the healed person (Leviticus 14:3).

• Two birds are brought: one is slaughtered over fresh water, and the other is dipped in the blood along with cedar wood, scarlet yarn, and hyssop. The live bird is then released (Leviticus 14:4–7).

• The healed person washes their clothes, shaves off all hair, and bathes. They then remain outside their tent for seven days, but inside the camp (Leviticus 14:8).

B. Second Stage – On the Eighth Day

• On the eighth day, the person brings offerings: two male lambs, one ewe lamb, and grain offerings (Leviticus 14:10).

• The priest offers a guilt offering, applies its blood and oil to the person’s right ear, thumb, and big toe, mirroring the inauguration ritual for priests (Leviticus 14:14–18).

• If the person is poor, alternate (less expensive) offerings are permitted (Leviticus 14:21–32).

  
  

2. Tzara’at in Houses

Leviticus 14:33–57

The Torah introduces the concept of tzara’at not only affecting people and clothing, but also homes once Israel enters the Promised Land (Leviticus 14:34).

• If mold-like afflictions appear on the walls, the owner must report it to the priest (Leviticus 14:35).

• The priest inspects the house, quarantines it for seven days, and then reassesses.

• If the affliction spreads, contaminated stones are removed; if it continues, the house is to be dismantled (Leviticus 14:40–45).

• If the affliction subsides, the house is purified through a ritual similar to that used for a healed individual: birds, cedar wood, scarlet yarn, and hyssop are used (Leviticus 14:49–53).

This section highlights that tzara’at is not merely physical but has a spiritual and communal dimension, affecting even the homes in which people dwell.

3. Laws Concerning Bodily Discharges

Leviticus 15:1–33

The final section deals with laws of ritual impurity stemming from bodily discharges, establishing procedures for personal and communal holiness.

A. For Men

• A man with a chronic genital discharge (zav) is ritually impure. He must count seven clean days and bring offerings on the eighth day (Leviticus 15:2–15).

• Normal emissions of semen also cause temporary impurity, requiring bathing and waiting until evening (Leviticus 15:16–18).

B. For Women

• A woman during her menstrual cycle is ritually impure for seven days; anyone who touches her or lies with her during this time becomes impure (Leviticus 15:19–24).

• A woman with abnormal bleeding (zavah) outside her normal cycle must count seven clean days and bring sacrifices on the eighth day to be purified (Leviticus 15:25–30).

C. Final Summary

• The parashah ends with a summary emphasizing that these laws are given to preserve the purity of the Israelite camp and prevent the defilement of the Tabernacle, where God dwells among them (Leviticus 15:31).

Parashat Metzora deepens the laws of purity, focusing on how one returns to the community after impurity. Whether through healing from tzara’at, cleansing a contaminated house, or addressing bodily discharges, the unifying message is God’s holiness among His people. The process of purification serves as a pathway back to relationship—with both God and community—and reflects a divine concern for both physical and spiritual wholeness.