The Disease of Immoral Behavior

Rabbi Bradley Artson
Rabbi Bradley Artson
Rabbi Bradley Shavit Artson

Abner & Roslyn Goldstine Dean’s Chair

Ziegler School of Rabbinic Studies

Vice President, American Jewish University

Rabbi Dr Bradley Shavit Artson (www.bradartson.com) has long been a passionate advocate for social justice, human dignity, diversity and inclusion. He wrote a book on Jewish teachings on war, peace and nuclear annihilation in the late 80s, became a leading voice advocating for GLBT marriage and ordination in the 90s, and has published and spoken widely on environmental ethics, special needs inclusion, racial and economic justice, cultural and religious dialogue and cooperation, and working for a just and secure peace for Israel and the Middle East. He is particularly interested in theology, ethics, and the integration of science and religion. He supervises the Miller Introduction to Judaism Program and mentors Camp Ramah in California in Ojai and Ramah of Northern California in the Bay Area. He is also dean of the Zacharias Frankel College in Potsdam, Germany, ordaining Conservative rabbis for Europe. A frequent contributor for the Huffington Post and for the Times of Israel, and a public figure Facebook page with over 60,000 likes, he is the author of 12 books and over 250 articles, most recently Renewing the Process of Creation: A Jewish Integration of Science and Spirit. Married to Elana Artson, they are the proud parents of twins, Jacob and Shira.  Learn more infomation about Rabbi Artson.

posted on April 12, 2003
Torah Reading
Haftarah Reading

Throughout antiquity, most people assumed that illness was a punishment from the gods. Incensed at some infraction of ritual law, pagan gods were forever visiting terrible diseases, sometimes to the point of death, on their worshipers.

 

In fact, this tendency to attribute divine disfavor to any manifestation of sickness runs rampant in our society as well (although only for the illness of someone else!).

 

Attestation of this attitude comes from many sources.  A Mesopotamian curse screams out: "May Sin, the lord of the crown, the father of the great gods make him bear scale disease, his great punishment.” Another says: "May Sin clothe his whole body in scale disease which will never lift.”

 

The vaunted God of Hammurabi asks that “Ninkarrak, the daughter of Anum, my advocate in Ekur, inflict upon him in his body a grievous malady, an evil disease, a serious wound that never heals."

 

Even in ancient Greece, scale disease was understood to be the punishment for ritual infraction. At one time, the entire population of Delos was said to have broken out with this illness because they permitted burial on the sacred island, which was held to be a sacrilege.

 

This notion of tzara’at (scale disease) as a divine punishment for ritual infraction informs the background out of which the Torah emerged, so it should come as no surprise that similar viewpoints find their way into the Bible as well.

 

Joab, the commander of King David’s army, is cursed so that his descendants may always "suffer from discharge or scale disease.” Similarly, one of the penalties listed in the series of curses in Deuteronomy is that “the Lord will smite you with Egyptian boils... and with scabs and itches from which you will never recover.”

 

Often, we are so distracted (and disturbed) by what the Bible shares in common with other ancient texts that we fail to note what makes it truly distinctive, a beacon for all time. In the realm of tzara’at, Prof. Jacob Milgrom points out that the Torah introduces something new: the idea that illness results from moral lapses, not merely from ritual infraction.

 

Thus, Gehazi, the servant of the prophet Elisha, is struck with a case of tzara’at for having illicitly taken money from Na'aman, a supplicant who had benefited from Elisha's care. Or, recall that tzara’at applies to one who violates any of the mitzvot in Deuteronomy, a book filled with such moral injunctions as the Ten Commandments.

 

Consider, too, that the metzora (the person suffering  from scale disease) must bring a hattat, a sacrifice offered, according to the Torah, "when a  person inadvertently does wrong in regard to any of the Lord’s prohibitions."

 

Finally, a moral cause emerges from the case of Miriam, who broke out in 'tzara’at because of her malicious slander against Moses’ wife.

 

The Torah breaks new ground by extending the cause of  tzara’at from ritual to moral infractions. That reading continues to develop in the Talmudic tradition as well. In Midrash VaYikra Rabbah, the rabbis teach that "for 10 things does tzara’at come upon the world: idolatry, sexual immorality, bloodshed, the desecration of God, blasphemy, robbery, usurping someone’s dignity, overweening pride, slander and greed.”

 

Rabbi Yohanan, in Massekhet Arakhin of the Talmud, observes that "because of seven things, the plagues of tzara’at is incurred: slander, shedding blood, vain oaths, incest, arrogance, robbery and envy.”

 

While it is virtually impossible for us to accept a link between individual illness and moral deficiency, we dare not reject this Biblical innovation too quickly. Perhaps what the Torah teaches is that there is a collective responsibility for the outbreak of disease. Maybe that’s why the kohen must become involved with the disease in the first place – to represent the community as somehow implicated in the suffering of the metzora.

 

In our own day, one must see connections between our rising rates of cancer and heart disease and the callous way we destroy the balance of our ecosystem, clog our air and focus our social priorities on the pursuit of pleasure, rather than the prevention of illness. We subsidize the tobacco farmer and coddle the cigarette and alcohol industries, while our Department of Agriculture delays releasing to the public information on the need to sharply reduce our consumption of meat and animal fat.

 

In our laxity in educating our fellow citizens on how to care for their bodies, in our abuse of our planet and our unwillingness to restrain our rapacious greed, we do bear collective responsibility for much of the illness and death in our midst.

 

But unlike our ancestors, there is no kohen to restore us to purity.  For us, there is only the difficult task of facing up to the truth, repenting of our stiff-necked ways, and turning our back to ways of compassion, justice and peace.

 

Ethical sins still lead to disease and death. But the way of God, as it did in the past is still ours to choose If only we will listen.

 

Shabbat shalom.