There is a paradoxical dimension to the laws of tzaraas. The identification of tzaraas blemishes on a person, a garment, or a building must be made by a scholar trained in this field of knowledge, who was “instructed by his master and is thoroughly versed in all the blemishes and their names.”
However, the designation of that person as impure or pure is entirely dependent on a kohen. It is the kohen’s statement, “you are pure,” or “you are impure,” that determines his status.
In his explanation of this paradox, the Rebbe teaches us how to view another Jew. Tzaraas is not a mere simple physical affliction; it is a serious state of impurity that causes the afflicted person to be completely distanced from others. He must “dwell alone, outside the camp where he lives.”
Who can determine whether another Jew should be banished from contact with all other people? Only a kohen. A kohen is “a man of kindness,” whose fundamental function is to “bless His nation Israel with love.” Only such a person, one who possesses the sensitivity to appreciate the true severity of the impact such a harsh ruling will have on the person on whom it is delivered, may deliver it. And if a kohen must deliver such a ruling, we can also be certain that he will invest all of his energies to see to it that, afterwards, the afflicted person will change his conduct and rid himself of his affliction.
What a lesson for each one of us!
Why a Kohen is Integrally Related to Tzaraas Impurity
1. There are two general laws regarding the ritual impurity of tzaraas blemishes:
a) The assessment of a blemish
In order to establish whether it is impure or not, the assessment must be performed by a scholar trained in this field of knowledge, one who was “instructed by his master and is thoroughly versed in all the blemishes and their names, including all those that affect a person and those that affect clothes and houses.” The scholar need not be a kohen. On the contrary, “every [knowledgeable scholar] is acceptable to assess blemishes.”
b) The designation of impurity or purity
The designation of a person, garment, or building as impure or pure is entirely dependent on a kohen. Even after the scholar determines that a blemish on a person’s flesh is impure, he does not become impure until the kohen states, “You are impure.” Similarly, regarding his purification, even when he is healed from the tzaraas blemish, he remains “in a state of impurity until the kohen tells him, ‘You are pure.’”
The statement of the kohen is the determining factor bringing about the person’s (or an object’s) state of impurity and purity. Therefore, even when a “kohen does not know how to assess blemishes” – and “even if the kohen is a minor or mentally deficient” – “he relies on the words of the scholar”; “the scholar assesses the afflicted person and tells the kohen, ‘Say impure,’ and the kohen says, ‘Impure,’ or he tells him, ‘Say pure....’”
Clarification is necessary:
a) Since the kohen ultimately relies on the words of the scholar, why is the statement of the kohen the determining factor?
b) What is the unique aspect of the impurity of tzaraas blemishes that specifically regarding them the Torah introduces this novel concept – that impurity and purity are dependent on a kohen?
True, this is a Scriptural decree – a chok, a Divine fiat that transcends human logic – nevertheless, as Rambam taught, even though the Torah’s chukim are decrees, “it is befitting to contemplate them, and whenever it is possible to provide a reason, such a reason should be provided.” In particular, this applies to a reason which enables us to improve our character traits, as Rambam states, “most of the Torah’s laws are nothing other than counsels... to improve [our] character and make all [aspects of our] conduct upright.” Or to refer to the Torah’s wording, “G-d commanded us... all of these statutes so that we fear G-d”; i.e., every law in the Torah is an instruction, teaching the fear of G-d.
A Kohen and Impurity!?
2. The fundamental novel dimension of the Torah’s decree that the ritual purity and impurity of a person or object afflicted with tzaraas is dependent on a kohen is expressed primarily by the fact that he determines the person or object to be impure, and less so by the fact that it is he who determines his or its state of purity.
The purification from tzaraas is only possible when there had been a state of impurity brought about by that affliction beforehand. Therefore, it is logical to say that the fact that the purification of an afflicted person is dependent upon a kohen is an outgrowth of the fact that his impurity was originally dependent upon the kohen. Since the impurity is brought about by a kohen’s statement, purification from that state of impurity is also brought about specifically by a kohen’s statement.
This is difficult to understand. Were the fundamental novel dimension of the Torah’s decree to be that the purification of one affected by tzaraas is dependent on a kohen, that would be understood. Since the function of a kohen is associated with a state of ritual purity – as reflected by the law that a kohen may not intentionally contract ritual impurity – kohanim are the ones who draw down ritual purity to the Jewish people. However, why is it that a kohen is the one who determines and causes a Jew to become ritually impure?
Who Can Rule that a Jew Be Isolated?
3. It is possible to offer the following explanation for the above: There is a dimension of severity to the impurity associated with tzaraas blemishes that does not exist regarding other states of ritual impurity. A person afflicted with tzaraas must “dwell alone, outside the camp where he lives.” Indeed, he is sent outside the three camps that defined the Jewish community. Moreover, he must be totally isolated; “other impure people should not dwell with him.” The place where a person afflicted by tzaraas must dwell is apart even from the place where other impure people dwell.
This is also the spiritual implication of tzaraas impurity. It is such a serious state of impurity that it causes the afflicted person to be completely distanced from the camp of holiness. He is, as it were, isolated from any connection to the Jewish people, G-d’s holy nation.
Given the seriousness of such a state, the Torah asks, who is the one who can determine whether another Jew should be banished, Heaven forbid, from the camp of holiness? Only a kohen.
A kohen’s fundamental function is to “bless His nation Israel with love.” He is “a man of kindness,” who blesses the Jewish people and does so lovingly. As is well-known, it is an essential requirement that the Priestly Blessings be recited with love and there can be dangerous consequences for a kohen who recites the blessings without those feelings. For this reason – because a kohen is “a man of kindness” – the Torah relies only on him to deliver the ruling that a Jew must be banished “outside the camp where he lives.”
Based on this, it is possible to understand the sequence in the verse, “The kohanim... whom G-d your L-rd chose to serve Him and to bless [the people] in G-d’s name, all quarrels and all tzaraas blemishes will be [determined] by their word.” Specifically because G-d “chose [them] ... to bless [the people] in G-d’s name,” it is “by their word... all tzaraas blemishes will be [determined].”
Most certainly, the ruling uttered by the kohen must be based solely on the Torah’s laws.
