Torah portion Tazriah and Metzorah

This week we have a double portion containing both Tazriah (conceives seed) and Metzorah (leper). I want to deal with an insight into the nature of a plague on a house in the land. Elohim gives the instruction to Moses and Aaron.

Plague on a house

It is interesting the manner in which the whole plague on a house occurs.

Lev 14:33 “And Yehovah spoke to Moses and to Aaron, saying,  (34)  ‘When you come into the land of Canaan, which I am giving to you for a possession, and I have put a plague of leprosy in the house in the land of your possession;’”

Yehovah says, “and I have put a plague of leprosy in the house…” Elohim puts the plague of leprosy in the house. Not that a plague is discovered in the house, but that He puts it there.

Why would Elohim put a plague on the house of an Israelite? And why is there no instruction for finding a plague in a tent? After all, they were going to be living in tents for the next thirty-eight or so years. And He specifically makes it conditional that this applies, “When you come into the land of Canaan.”

Why delay reporting it?

It would seem that a plague, especially leprosy (tsaraath), would be important enough that it should be immediately reported when detected to prevent its spread into more of the city. But the instruction makes it seem the owner of the house has the option to report it.

Lev. 14:35 “then if he who owns the house shall come in and declare to the priest, saying, ‘I have seen a plague in the house.’”

A rabbinic explanation is that tsaraath is punishment for lashon ha’ra, the evil tongue. We see this in the case of Miriam, sister of Moses who became leprous after saying unkind things about Moses. The person who has spoken evil against another must first recognize their error before anything can be done to remedy the plague.

Recognizing our sin

We still need to recognize when we have spoken against another before we can be free of the plague it causes within us. We don’t see tsaraath on the skin or in the walls of our house today, but we see the damage of the disease in our minds and hearts when we say or do things that are uncomplimentary or damaging to others. Lashon ha’ra is common today. It slips out so easily it’s seldom noticed.

Confessing doesn’t fix the damage

But the damage is done, to the person talked about, the person listening, and the person who speaks. A story about a man who recognized he had spoken evil of another. He went to a rabbi to ask how he can be forgiven. The rabbi told him to take a feather pillow, cut it open, and let the feathers fly on the wind. The man did so, then returned to the rabbi asking, “Am I now forgiven?” “Not quite,” the rabbi said, “now go gather all the feathers.” It is obviously impossible, but that is the message, we cannot undo the effects of unkind or evil words we speak to and about others so we must guard our tongues.

Guard the tongue

Yeshua said, “But I say unto you, that every idle word that men shall speak, they shall give account thereof in the Day of Judgment.” (Mat 12:36) John tells us however, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” (1Jn 1:9) Hence the need of the homeowner to decide to go to the priest and confess the plague. The house in the land is because Father knew that it would be an ongoing problem, more so when the vicissitudes of the wilderness were behind us.

Torah portion Tzav

Torah portion Tzav

Why did Elohim give us these portions on sacrifice considering that for two thousand years we have had no temple, and therefore no sacrifices have been performed?

Why take up valuable space in the Torah to explain them in such detail?

One reason is that we are living in the times of the end. We haven’t needed these instructions on offerings for two thousand years, but when they were given, there were still almost fifteen hundred years during which the sacrifices would be performed, and the people needed to know how they were performed.

But why are we reading about them this week in 2020?

All things come with a price.

The reason is difficult to see in English, but in Hebrew is clearer.

What we read as sin offering is simply sin chatat in Hebrew. Same with guilt, or trespass, offering. In Hebrew, it is guilt, asham. In a clear sense, we bring our guilt and our sin and the priest burns them in the fire on the altar.

While we don’t bring animal offerings, we still have the opportunity and responsibility to bring our sin and guilt to the heavenly altar.

Complete dedication

When a non-priest sins, the priest who offers the person’s sacrifice gets to eat a portion as payment for his service. But when a priest sins, his offering is completely consumed. No part of the offering is eaten.

Yeshua told us we are to be a nation of priests, and as such, we are told to offer ourselves as a living sacrifice, completely, just as the priest’s offering in our Torah portion this week.

No part of us is to be held back.

Separation/set apart/holy

Our Torah portion makes a clear separation between priests and everyone else. Priests are consecrated and anointed. They are holy, set apart, to the work of the tabernacle and to the service of Elohim. The work they do is no less physical, precise, or demanding than anyone else, but it is all in service to Elohim.

Even when they return to their homes after their assignment at the tabernacle is completed for that season, they are still the teachers of the Torah to their community.

Do all to Yehovah

So to, we should recognize that regardless of the work we do, our careers, our service, even in our families, even as we are counseled in the Apostolic writings, “And whatever you may do, work from the soul as to the Lord and not to men,” (Col 3:23).

By doing so, we are witnesses to His glory, and as we do, we will “Let our light so shine before men, that they may see our good works, and glorify our Father which is in heaven.” (Mat 5:16).