The Ear, the Thumb and the Toe

Parshat Metzora

by Rabbi Avi Billet

My daughter and I were recently learning Metzora, and she asked me why the process of getting rid of tzaraat included a ritual of placing blood on the ear, thumb and toe of the afflicted individual, on the one hand, and why it is specifically on the right (and not the left) of all extremities.

                

The simple answer is that the ritual described in 14:14 and 14:25 is meant to parallel, in a way, the ritual that was invoked in the transforming of Aharon and his sons from Levites to Kohanim. (8:23) Many aspects of both rituals are similar – including the specific kinds of sacrifices and offerings and what is done with the blood. [A similar comparison can be made to the consecration of the Levites to serve in the Mishkan, particularly insofar as the shaving of the hair goes (see Bamidbar 8:6-7)]

To run the parallel to one possible conclusion, perhaps both processes were meant to bring the person to a new level of spiritual fulfillment. Just as the kohanim could achieve things as kohanim that they could never have done as Levites, the former metzora is leaving behind a life of sinning and depravity to embrace a new existential reality through his renewed commitment to God and to his treatment of his fellow Man.

But it turns out that the symbolism runs much deeper than parallel rituals. [I did not find an answer for why the right over the left – but perhaps it is a reflection of the preference the Torah has for the right side in general.]

The Alshich, for example, creates a tale of extremes that could come from the act of Lashon Hara, gossip, one of the recognized main causes of the tzaraat affliction. Lashon Hara could be responsible for the deaths of three people. Perhaps someone tells his friend something about another person, which drives the listening party to murder. The relatives of the murdered chase down the murderer. God now avenges the deaths of these two people, through tzaraat upon the one who started it all, who opened the chain of events through saying Lashon Hara that should not have been shared.

The placing of the blood follows the acts of guilt. An ear heard the Lashon Hara. A hand was used to kill the subject of the Lashon Hara. Feet were used to chase down the murderer. The blood of guilt is therefore placed on these body parts of the tzaraat-afflicted.

There is an even deeper level associated with this act when done to the Levites who became Kohanim.  

Rabbi Yitzchak Caro (Toldot Yitzchak) describes one approach that the Mishkan and the human body parallel three worlds. Since the Mishkan also parallels the body, the equation becomes clear.

The Holy of Holies parallels the world of angels. The main room of the Mishkan parallels the galaxy of planets. The outer courtyard parallels our world.  In every human, the head is compared to the world of the angels, the heart to the world of the planets, and the insides and lower extremities of the body parallel this world.

The Mishkan needs to have a person who understands this – and this is the Kohen Gadol.

This is why Moshe put the blood (which brings atonement for the soul) on these three parts of the Kohen who brings atonement. The ear represents the head, the finger represents the heart as it is in the middle of the body, and the toe represents the lower extremities of the body. The parallel to having influence in the three worlds is achieved.

The message was driven home to the Kohen through these extremities as well. Blood on the ear reminded him to remember and be careful about what he heard and what he was commanded with respect to his job in the Avodah (service) of the Mishkan. Blood on his hand served as a reminder to be careful about the performance of the avodah of the mishkan, mostly done with the hands. Blood on the foot was to encourage him (“l’zarez oto”) not to enter or go to a forbidden place.

                

Perhaps the parallel to the tzaraat-afflicted becomes clear is well. Tzaraat affects the entire body, but is really supposed to overturn a person’s world. One cannot emerge unchanged from a tzaraat experience. The process of exile is mind-shattering, and the process of returning to one’s home, community and life is transformative.

                

Just as the kohen’s lesson spans worlds, the metzora’s lesson spans his personal world. Both are meant to learn how they are to use their bodies, and their senses, to achieve holiness and completion through properly serving God.