One of this week's two Torah portions, Tazria (Vayikra 12-13), begins with the sacrificial offering that a birthing mother must offer, but then continues with the laws of various bodily impurities.

The Torah tells us here that the purity or impurity of a leprosy-like lesion is determined exclusively by a Priest, based on his on-site examination. This is because of the Priest's high spiritual level; he is able to see a superficial phenomenon and understand its depth, for he is like a Divine angel – as is written, "For the lips of a Priest will guard knowledge, and teaching should be sought from his mouth - for he is a messenger [angel] of the Lord of Hosts" (Malachi 2,7).

In Torah law it is clear that the color of a skin that is touched with leprosy is evidence of an inner and deep problem, and only a Priest graced with deep vision can uncover and diagnose the issue and its solution.

We might well ask: This entire matter of lesions and leprosy appears to be rather sordid; why does the Torah give so much attention and space to this matter? And how is it that the Priests must leave their holy priestly duties in the Holy Temple to deal with it?

King Shlomo describes the beauty of the "beloved" with these words: "His head is as the finest gold; his locks are curled, as black as a raven [Heb.: orev] (5,11)." And the Medrash explains that even these matters - discharges, afflictions, and the laws of menstruation and childbirth, which are considered “dark” and unpleasant, are like an orev before the Holy One, blessed be He – from the same root as arev, meaning pleasantness and sweetness. These matters are actually pleasing and sweet before G-d, as written: “Then shall the offering of Yehuda and Yerushalayim be pleasing [arvah, from the same root] to the Lord…” (Malachi 3,4).

But why, actually, are these matters so pleasing to G-d?

This can be explained with a parable:

There was once a king’s son who was born with extremely delicate and fair skin. Everyone marveled at his complexion and his skin's pure radiance. One day the child fell ill with chickenpox. All of his skin began to take on a strange color, the sores opened, and blood and pus oozed out. The king immediately summoned a doctor, who applied various kinds of ointments, iodine-based treatments and the like to the skin. Seeing his son in this condition, the king was very happy – because he knew that his beloved son was in the process of healing via the doctor's treatments.

A few days after the prince recovered, the king called him and, with great love and affection, began to teach him the laws of skin afflictions: how they come about and how they are healed, so that his cherished son would know how to guard himself against them.

Precisely in this manner does Hashem teach us the laws that are explained here in Parashat Tazria. "What do they stem from, spiritually? How are they healed? And how can we protect ourselves from them?" And this is why they are pleasant and sweet before Him.

The Torah describes the appearance of the leprous growths as being "deep under the skin" and "not deeper than the skin" (13,3-4), about which even Rashi says that he does not quite understand what it means. The holy Ohr HaChaim, however – R. Chaim ben Atar (early 18^th century, Morocco) – explained it very profoundly, as follows: 

A person's skin reflects his spiritual state, for he was created in G-d's image. If one does good deeds, speaks good things, and is steeped in Torah and mitzvot, his face shines and his skin is radiant. And if he is a sinner, his skin will reflect this as well. And if then repents, G-d Himself will forgive him, erase his sin from his body, and cleanse and polish his skin.

The Ben Ish Chai (R. Yosef Chaim of Baghdad, d. 1909) was asked how it could be that Moshe Rabbeinu did not know that his face shone after he spoke with G-d (Sh'mot 34,29), whereas R. Shimon bar Yochai – who was certainly not greater than Moshe – said about himself that he saw that his countenance shone?

The Ben Ish Chai's answer is very deep – a concept that “no ear has heard and no eye has seen.” He first cites the Talmud (Gittin 36b) which states: “Those who are insulted but do not insult in return, who hear their disgrace but do not respond… Scripture says about them, ‘But those who love Him are like the rising of the sun in its might.’ (Judges 5,31)."

This alludes to Moshe Rabbeinu, the Talmud states, who was humble and did not take offense at or respond to insults. However, this high level is actually not the highest – for it means that he felt insulted, and understood that his honor was impugned, but simply worked on himself not to respond.

An even higher level is one who does not even know that he was insulted! He is so far from feeling arrogance or self-importance that he does not feel there is anything about him that is "good enough" to be insulted. This was the true level of Moshe Rabbeinu, explains the Ben Ish Chai: that he did not even know that his face radiated and shone, felt nothing different, and could not understand why he was being looked at strangely.

This helps us understand what the Holy Ohr HaChaim explained here: One's skin is a testimony to the depth of his character. If he is insulted yet does not even notice it, his character is so profound and deep that it is recognizable on his skin – as with Moshe, to whom we can apply this verse: "A man's wisdom will light up his face" (Kohelet 8,1).

Translated by Hillel Fendel.

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