Author Hillel Halkin, reviewing the Koren Sacks Siddur in the spring 2010 Jewish Review of Books, recounts a charming story that he heard from his father:
“My father, who prayed with great kavanah [concentration] yet was adamant about having no religious beliefs whatsoever … once told me a story about a man standing in the street outside a shtibl, a little synagogue, looking for a tseynter, a 10th Jew to add to the nine waiting inside to say the afternoon prayer. Spotting a likely looking candidate, he asks: ‘Excuse me, mister. Are you Jewish?’ ‘Yes, I am,’ says the Jew. ‘What can I do for you?’ ‘You can join a minyan for Mincha,’ the man says. ‘I’m afraid that’s impossible,’ answers the Jew. ‘Why?’ asks the man. ‘Because I’m an atheist,’ says the Jew. The man gives the Jew a withering look. ‘And where,’ he inquires, ‘is it written that an atheist doesn’t have to say Mincha?’ ”
For Judaism, the best way to pray is with a minyan. Halkin notes, “Praying in a minyan is different from praying alone, less because of the additional prayers said by the worshipers than because of the human solidarity established among them.”
The human solidarity that the minyan offers is a mirror image of what the Jewish community is all about. In Jewish tradition, recited in the Shabbat Musaf service, those who “faithfully occupy themselves with the needs of the community” are the ones who are blessed. Likewise, those who dismantle the community structure are denounced in the harshest of words.
In this week’s Torah portion this lesson is taught in an unusual way. Parashat Metzora is a continuation of last week’s Parashat Tazria, in which we learn about the Metzora, a person who contracts a specific skin disease, perhaps leprosy or a form of psoriasis, for what the Talmud, in Arachin 16a, describes as a punishment for, among other sins, lashon harah, speaking evil against others.
The Torah continues the discussion in this week’s portion by focusing on the purification procedure for the Metzora whose symptoms have been healed. The Metzora is instructed to bring three different sacrifices followed by what would appear to be a most unusual ritual.
“The Kohen shall take some of the blood of the guilt offering, and the Kohen shall apply it to the cartilage of the right ear of the one coming to be purified and on his right thumb and his right toe” (Leviticus 14:14). The Kohen also performed this same formula with leftover oil as well.
Strangely, this procedure wasn’t just limited to the Metzora. The Torah taught us in Exodus 29:20 that when the Kohanim were inducted into their priestly service this very same ceremony was performed on their ear, toe and thumb. What possibly could connect the Kohen and the Metzora, two diametrically opposite people?
Perhaps we can suggest that the Kohen represents the leader par excellence of the community. His role was to represent the community in its service in the Holy Temple. As he was inducted into service, the three parts of his body that are needed most for one to serve the community well, namely his ears, toes and thumbs, were anointed for this purpose. The Kohen’s hands and feet are the limbs responsible for moving the body, while the ears are responsible for hearing the pain of others and responding accordingly.
The Metzora is the antithesis of the Kohen. Unlike the Kohen who unites the community, the Metzora’s evil tongue divides society and destroys unity. In order to be rehabilitated, the Metzorah must recognize the important role communal unity plays. Hence he follows the exact same procedure that the Kohen experienced on the day the Kohen was inducted as community leader.
In his book “The Prime Ministers,” Yehuda Avner, speechwriter and adviser to four Israeli prime ministers, recounts how Menachem Begin hid from the British in 1946 disguised as a rabbinic student. During that period, Begin attended a little synagogue located near his hideout. Reminiscing years later, Begin recalled, “What a great little shul that was. There I found solace when life in the underground was at its harshest. That little shtibl became a part of my daily life. The balei batim — congregants — were wonderful: a cross-section of hard-working Tel Aviv craftsmen, small shopkeepers, laborers and artisans. They were true amcha, solid, down-to-earth, patriotic citizens. I regularly attended their evening Talmud classes, both because I enjoyed them and because they reinforced my cover.”
The Jewish community must represent “amcha,” the composition of all elements of the Jewish people. It is our job to see to it that the communal fabric stays strong, allowing all Jews to be counted in our minyan, for that is the antidote to the Metzora.
Elazar Muskin is senior rabbi of Young Israel of Century City (yicc.org), an Orthodox congregation in the Pico-Robertson area.
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