Contracting tzaraas was no simple matter. Those who were stricken by this condition were forbidden to have any contact with others, and their clothes and any objects they touched became impure. After being quarantined outside the camp for a week, their skin had to be thoroughly examined by a Kohen. If there remained any doubt about their status, they would be quarantined for an additional week.
Following the confirmation of their purity, the Kohanim had to bring bird offerings on their behalf. The blood of these offerings was sprinkled on the metzora seven times, and the individual had to immerse in a mikvah. Only after this long and detailed process could they be declared pure.
This raises an important question: Why could only a Kohen declare someone pure from tzaraas? One might think that a Rabbi well-versed in the laws of tzaraas should be qualified to render such a decision. Yet halachah teaches that even the greatest expert cannot make this ruling unless he is a Kohen. Conversely, a Kohen who is less knowledgeable can render the person pure.
What is the reasoning behind this intriguing halachah?
We know that the Kohanim performed a great service for Klal Yisrael, and because of their elevated spiritual status, the nation was obligated to give them a portion of their produce and livestock — known as matanos kehunah. Many of these contributions had no fixed amount, allowing people the choice to give generously or to give only the bare minimum.
The Torah instituted that specifically Kohanim must inspect cases of tzaraas in order to instill in the people an appreciation for the service and efforts of the Kohanim. This sense of gratitude would ideally motivate them to be generous in their contributions, rather than merely fulfilling their obligations in the most minimal way possible.
The Kohanim were spiritual leaders, dedicating their lives to the avodah (service) in the Beis Hamikdash, helping to provide merit and appeasement for the Jewish people. The Torah, therefore, set a system in place to ensure their efforts would be appreciated and rewarded.
This concept has contemporary relevance as well. There are many people who help us daily in ways we may take for granted. From the moment we step outside and see clean streets, we benefit from the efforts of street cleaners. When we pass emptied garbage bins, it’s the result of the work of sanitation workers. These people — along with bus drivers, security guards, mail carriers, and so many others — play a crucial role in our daily comfort and safety.
Rav Shlomo Wolbe teaches that we must appreciate the efforts of others, even if their primary motivation is to earn a livelihood. It may be true that they are paid for their work, but if we benefit from their services, we are still obligated to express gratitude. (Alai Shur, vol. 2, p. 280)
So, we learn from our parashah that those who help us deserve our appreciation. We should not strive to give the bare minimum — neither in our offerings nor in our gratitude. This is so fundamental that the Torah assigned the inspection of tzaraas specifically to the Kohanim to ensure that their efforts would be respected.
This doesn’t necessarily mean we must offer expensive gifts. Often, a kind word or a sincere expression of thanks can go a very long way.
