Introduction to Parashat Hashavua
Yeshivat Har Etzion

PARASHAT TAZRIA-METZORA

The Tale of Na'aman

By Rav Michael Hattin

INTRODUCTION

            The lengthy double parasha of Tazria-Metzora, comprising chapters 12 through 15 of the book, is without doubt the most difficult section of Sefer Vayikra.  The general subject matter of tum'a and tahara that fills many of the parashiyot of Sefer Vayikra, terms that are often erroneously translated as "cleanness" and "uncleanness" respectively, is obscure and confusing enough.  But the provisions that relate to specific manifestations of those states of being as they are indicated in our parasha – the various lesions of the skin, discolorations of the hair and even infections of garments and houses (!) – are, for most of us, almost unintelligible.  In years past, we have demonstrated that this matter of tzara'at as understood by our ancient Rabbis as well as by the classical commentaries is utterly incompatible with a contagious medical condition having a harmful pathogen as its cause.  Certainly, the identification of tzara'at with the debilitative condition of leprosy is unfounded, and we will therefore leave the term untranslated.  Our tradition, no doubt inspired by the Torah's account of Miriam's indiscretion towards her brother Moshe that is followed by God's displeasure (as related in Sefer Bemidbar, Chapter 12), boldly maintained that the illness of tzara'at was precipitated by a spiritual rather than a physical malaise, and in particular by the transgression of evil speech and hurtful words. 

            The manifestation of tzara'at in all of its forms seems to have ceased as late as sometime during the Talmudic era (see for instance Tractate Berakhot 5b).  It should therefore not surprise us that there are number of episodes recorded in Tanakh of individuals stricken with this curious condition.  One of the most startling of these is the story of Na'aman, the Aramean captain of the guard, recounted in Sefer Melakhim 2, Chapter 5, a reading from the Prophetic literature that serves as the Haftara for Parashat Tazria when it is read singly.  This week, we shall consider that account against the backdrop of our Parasha.

THE BROADER CONTEXT OF THE STORY OF NA'AMAN

            The context for the passage is as follows.  Sometime in the 10^th century BCE, after the death of Solomon, the kingdom of Israel split into two.  The southern region, with its capital at Jerusalem and comprising in the main the tribes of Yehuda and Binyamin, was ruled over by Solomon's son (Rechav'am) and then by his descendents in turn.  The northern area, composed of the remaining so-called Ten Tribes, was ruled over by a succession of dynasties that variously located their capitals at Shechem, Tirzah and then Shomron.  The relationship between the two kingdoms and their respective rulers was often tense, frequently hostile, and only occasionally amicable. 

            Concerning the larger political map, the great empires that were Egypt to the west and the powerful city-states of Mesopotamia to the east were experiencing brief periods of stagnation and decline at this time, a fortuitous situation that allowed for a resurgence of most of the petty kingdoms in the area.  Of particular note was the kingdom of Aram Damascus, a region roughly corresponding to the modern state of Syria that during David's reign was a vassal ruled by proxy but that after his death eventually threw off the yoke of Israelite domination and then grew in power to threaten the Israelite tribes themselves.  The latter portion of the book of First Kings and the beginning of Second Kings is taken up with the tales of the territorial conflicts that erupted between Aram and the northern kingdom of Israel during the 9^th century BCE and that often saw the former victorious over the latter.   

            Active at this time was the fiery prophet Eliyahu the Tishbite and then his more subdued protיgי Elisha, two outstanding and charismatic figures who courageously railed against the immorality and idolatry of the royal establishment, while simultaneously showing great care and concern for the fate of the often-downtrodden and poor commoners.  The king of Israel, be it wicked Achav, his son Achazya after him, or his other son Yehoram who succeeded his brother, were often at odds with these true prophets of God who harshly criticized their idolatrous predilections and their lack of trust in God.  But the kings of Israel also knew that God's counsel and advice could be secured only through the efforts of His true prophets and would not be found in the dramatic but inane pronouncements of the court sibyls and seers.

A YOUNG GIRL AND HER INNOCENT REMARKS

Na'aman the captain of the guard of the king of Aram was regarded greatly by his master and was a glorified man of valor, for God had granted victory to Aram through his deeds, but he was stricken with tzara'at.  Aram had gone out in raiding parties and had captured from Israel a young girl, and she became the servant of the wife of Na'aman.  She said to her mistress: let my master's pleas be heard before the prophet that is in Shomron, for then he will cure him of his tzara'at!  He (Na'aman) approached his master (the king) and said: thus and thus did the girl from the land of Israel say.  The king of Aram said: come here and I will send a message to the king of Israel.  He went and took with him ten talents of silver, six thousand (coins) of gold and ten sets of clothing.  He (Na'aman) brought the message to the king of Israel and it said: …now when you receive this message, behold I am sending Na'aman my servant to you, and you shall heal him from his tzara'at! (Melakhim 5:1-6).    

The passage above describes the powerful warrior Na'aman who had brought triumph to his king and glory to his name but was stricken with tzara'at.  It is through the chance capture of a young and defenseless Israelite girl, and through her subsequent informal remarks, that a glimmer of hope is kindled in Na'aman's heart that he might yet be cured.  The matter is taken up by his master the king of Aram who sends a forceful and unequivocal letter to the vassal king of Israel demanding a cure for his captain of the guard.  The irony here is of course pointed, for the king of Israel is asked to provide a cure for the very warrior that presumably had inflicted defeat upon them earlier! 

            But the king of Israel is distraught, for he knows that he cannot work a miracle.  Elisha, however, soon hears of the commotion at the king's court and reassures the king that he will provide deliverance.  Na'aman then arrives, with his chariot and horses, at Elisha's modest lodgings, but the prophet does not communicate with him directly.  Instead, Elisha conveys a message to Na'aman that he should immerse himself in the waters of the river Yarden seven times, for then his flesh will be restored to health.

ANTICIPATING A MIRACLE

Now it is Na'aman's turn to be upset, for he had thought that

He (Elisha) would surely come out to greet me, stand and cry out in the name of God his Lord and wave his hand in my direction to cure the tzara'at!  Surely Amanah and Parpar the rivers of Damascus are preferable to all of the waters of Israel, shall I not bathe in them and become cured?!  So Na'aman turned and left in anger (5:11-12).

Na'aman's displeasure is understandable, for he had traveled all that way only to hear what had amounted to an utterly mundane recommendation: bathe in the waters of the Yarden and be cured.  But he had expected that the prophet of God would do something supernatural, effortlessly waving his hand to instantly cure the disease!  If simple bathing was all that was needed, then he could have done that back home and in much greater comfort.  Fortunately for him, though, Na'aman's underlings prevail upon him to follow the prophet's advice, explaining that had Elisha demanded the performance of some sort of difficult regimen in order to effect a cure, then Na'aman would have gladly done it, so why not a series of simple ablutions?  "So he went down and immersed in the Yarden seven times just as the man of the Lord had said, and his flesh was restored to be like the flesh of a young child, so that he was cured" (5:14).

            Na'aman then gratefully returns to Elisha's house, offering the prophet lavish gifts for his advice, but Elisha forcefully refuses them.  In the end, Na'aman makes a rather curious request, namely that he might take home with him two mule-loads of earth so that he might sacrifice to the God of Israel exclusively.  And, he adds, "let God forgive His servant the following thing, for when my master comes to Beit Rimmon in order to prostrate himself there, then he is supported by me and I also prostrate myself at Beit Rimmon.  When I prostrate myself at Beit Rimmon then may God forgive His servant this thing!  Elisha said to him: Go in peace, and he took leave of him…(5:18).

NA'AMAN VERSUS ELISHA

            While the narrative concerning Na'aman certainly has the effect of highlighting Elisha's prowess as a prophet of God, the passage also casts in sharp relief the contrast between the Aramean's pagan worldview and the monotheistic vision of the Tanakh.  For Na'aman, if the gods are to have any powers at all, then they and their devotees must be able to manifest those powers in a supernatural way.  But the God of Elisha need not prove Himself by effecting a miracle for Na'aman's cure.  God's greatness if evidenced even in the mundane, His power in the day-to-day.  Even the simple servant girl of the God of Israel can direct the mighty Aramean warrior to his destiny and even something as simple as immersing in the Yarden can cure him of the incurable.  

            For Na'aman, the gods were localized in the particular region of their influence and were connected to the very earth inhabited by their respective peoples.  The God of Israel, he therefore surmised, while all-powerful within His borders, could only be worshipped with efficacy elsewhere if something tangible of His land was located there.  Having been cured, Na'aman therefore requests enough earth to take back with Him to Aram, so that he might worship the God of Israel upon it with sacrifice.  But the God of Elisha is universal, and hears the prayers of people even when they are far from His earthly sanctuary or land.  He transcends the boundaries of space and exists outside the limits of time.

            For Na'aman, intentions are everything.  Though he might, for political reasons, have to worship the idolatry of his master the king at Beit Rimmon, God will surely forgive him the indiscretion because in his heart he is only with Him.  But the God of Elisha is concerned with deeds as well, and not everything can be countenanced and condoned simply because a person's heart is in the right place.  A man's beliefs, in other words, must be reflected in his acts.

            And what of the tzara'at around which the entire narrative revolves?  For Na'aman, this Divine visitation might only be relieved (assuming the gods are even strong enough to do so) by some sort of miraculous intervention.  And without the prophet's supernatural powers in this regard, there is no hope, and everything depends upon that prophet.  But for Elisha, while tzara'at is indeed the product of God's estrangement, it might be relieved by simply submitting to His will.  To wash in the Yarden seven times is not about the unique properties of the waters of Israel as much as it is about Na'aman's willingness to hearken to the prophet's pronouncement.  Only when Na'aman is prepared to do so can he be cured.  The matter, therefore, devolves upon Na'aman himself and not upon God's messenger.

            When we read the double section of Tazria-Metzora we sometimes think that we are encountering something that is arcane, obscure and no longer pertinent.  Who among us has ever suffered the effects of tzara'at as they are described in the Parasha and can therefore relate to the passage?  But the sections of Na'aman and Elisha (and by extension the explanation of Rabbis in this matter) come to remind us that the LESSONS of tzara'at are as real and as relevant today as they were thousands of years ago.

Shabbat Shalom