Parshas Tazria/Metzorah – dermatology theology

In outlining the spiritual affliction that manifests as a skin ailment, Tza’ra’as, this week’s Torah reading provides an accounting of the observable physical signs that are likely to lead a Kohain (priest) to diagnose an Israelite as being so afflicted. In reviewing the different signs, Rabbi Tzvi Pittinsky* noted an oddity – a small white spot observed on the skin may result in an individual being pronounced ‘unclean’ (13:10-11). But if skin of the person under scrutiny is totally covered with this uncharacteristic whiteness, he is to be pronounced ‘clean’ (13:13). How can that be?

One way we can resolve this apparently inconsistent set of signs is to look at the person whose skin has gone entirely white as someone who is so far gone in his error as to be beyond usual corrective action. Only when, and if, his skin (and his outlook) – now totally white - resumes some normal cast, and his error (a white spot) can be seen in contrast to other more redeeming characteristics, can he then he prodded to examine his error and take the path to self-improvement.

As another way to address this inconsistency, Rabbi Pittinsky cites Rabbi Naftali Tzvi Yehuda Berlin (AKA the Netziv), a noted Rabbinic scholar, author, and commentator in Eastern Europe in the 19^th century. Rabbi Berlin suggests that the different indicators and their divergent diagnoses are designed to give us a lesson in how to offer someone else constructive criticism. Rabbi Berlin says that God gives someone a small white spot, as a gentle indicator that he is on the wrong path, because the person will be more inclined to accept a less dramatic sign of error. God does this because if He made the person go totally white, it would be the equivalent of telling your daughter, brother, worker, friend, or neighbor that they totally screwed up on something big – even if your intentions are honorable, when you ‘bang someone over the head’ with a blistering critique, they are unlikely to listen.

Rabbi Pittinsky compares the Netziv’s idea to commentary on a verse in Proverbs: “Don’t rebuke the scoffer, because he will hate you. Rather, rebuke a wise man and he will love you.” (9:8). Rabbi Isaiah Horowitz (AKA the Shelah HaKodesh), a prominent rabbinic leader and author in early 17^th century Poland and Palestine, understands this verse in Proverbs to be giving us instruction on how to speak with someone who you feel committed an offense. If you treat the other person as a scoffer, he will likely reject your criticism and get angry with you. But if you address this person as a wise man, who generally comports himself quite well but has deviated on a recent matter, he is more likely to accept your criticism and love you for the way you treat him.

* = in a Dvar Torah he wrote five years ago that his father, Daniel Pittinsky, was kind enough to share with me.