The Test of Tsara’at
13: 1-59
Tsara’at is a general term for skin diseases, which could include boils (to see link click Bz), burns (see Ca), head sores (see Cb), white spots (see Cc), sores on bald spots (see Cd), stains (see Ce), or mildew (Cf). The term m’tsora is translated leprosy and will be covered separately (see Cg). Beginning with the previous Torah portion (see Bc – On the Eighth Day), and continuing with this one, we have been examining the concepts of being ritually clean and ritually unclean in terms of what they can teach us about two kingdoms: the kingdom of sin and death (here in the The Test of Tsara’at), and the Kingdom of Life and Righteousness (see Cg – The Test of M’tsora). Now let me offer some biblical proof for these two kingdoms and explain them in greater detail.
The kingdom of sin and death: For the purposes of our discussion about the two kingdoms, we will begin with the text of Romans Chapter Five (see the commentary on Romans Bl – Midrash on Adam). In verses 12-21, we find a remarkable contrast between two realms of spiritual existence. The first hint that these realms of spiritual experience are, in reality, two separate kingdoms is in Romans 5:14 which describes death as reigning from Adam (see Romans Bm – The Consequences of Adam). Where something reigns, there is a kingdom! We call this particular kingdom . . . the kingdom of sin and death because verse 14 says that death reigned, and it is sin that causes death.
Continuing with the description of this kingdom of sin and death, we find that this passage describes a spiritual progression which looks something like this: Adam sinned, that sin infected his whole body from head to toe, nothing escaped its deathly affect, condemning to all in Adam, and ending with death to all in Adam. That disease of sin became part of his spiritual DNA, so to speak, and was subsequently passed on to all of his descendants. All, therefore, became sinners. Isaiah said: All of us have become like one who is unclean, and all our righteous acts are like filthy rags (Isaiah 64:6a). Jeremiah declared that that heart is deceitful above all things and beyond cure (Jeremiah 19:9a). And Paul summed it up this way: For all have sinned and come short of the glory of God (Romans 3:23).
This sin, because it reflects a basic, deep-seated rebellion against YHVH and His Torah, brought condemnation (Romans 5:18) to all who sinned. The sinners were condemned by the Judge of all mankind to die, both spiritually and physically (see the commentary on Revelation Fo – The Great White Throne Judgment). Since all who are in Adam have sin resulting in death, we can say that death reigned (Romans 5:14) throughout all mankind. Hence, the kingdom of sin and death is characterized by the three parts in the sequence described above: sin, condemnation, and death. Let us comment further on each of these.
Sin: There are several Hebrew words behind the English word sin in the Torah. One of the most significant is from the root ‘avah, particularly the noun, ‘avon. The root meaning is bend, twist, or distort. Hence, this word for sin seems to stress the fact that sin is an infraction, crooked behavior, or perversion of the righteousness which so characterizes ADONAI. To the ancient Israelites, it was a comfort to know that the atoning sacrifice of a goat at Yom Kippur bore on itself all their punishment (Hebrew: ‘avon).
Another significant word for sin in the Torah is the word chatta. The basic meaning of the root is to miss the mark or way (see Al – The Purification Offering: Purified by the Blood). One reason why chatta is an important word for sin, especially in the Torah, is that it’s the opposite of the root word for torah which literally means direction or instruction. In other words, the basic meaning of this word is to hit the mark. Sin, on the other hand, especially when represented by the word chatta, means to miss the mark.199
Therefore, when a person sins, he perverts the witness of who the real YHVH is and misses the mark of living God’s righteousness. These attributes are exactly opposite of those which Elohim created mankind to possess. He created mankind to be in His image. One of the implications of this is that when we live, we are to be like living mirrors to the creation around us of what the LORD is like. Sin perverted this witness. In addition, Adam and Eve were originally created to mimic God in their lives. Sin caused them to miss the mark of how accurate they would be in living out His righteousness.
Condemnation: In light of what sin is and what it has done to pervert and distort the witness of God on this earth, it is little wonder why Ha’Shem had to condemn man for his sin. After all, it was a basic affront to Him and His sovereignty. ADONAI originally designed mankind to live absolutely dependent on Him. In that way, mankind would accurately portray who YHVH was in creation. Instead, however, man’s sin amounted to a rebellion against the LORD’s rule and reign. In his sin, man essentially asserted that he – instead of ADONAI – knew best how to live his life. There is only one thing a perfectly just and righteous God can do in such a case – legally condemn sin. Thus, we read: As the TaNaKh puts it, “There is no one righteous, not even one! No one understands, no one seeks God, all have turned away and at the same time become useless; there is no one who shows kindness, not a single one (Romans 3:10-12; Psalm 14:1-3, 53:1-3)!
Death: Therefore, Ha’Shem rightfully declares that the wages (what we earn for our sin) of sin is death (Romans 6:23). Death is the sentence passed on from the holy courtroom for the punishment which condemned sinners must face. Death is essentially a separation. Dr. Francis Schaeffer skillfully observes several kinds of separation which occurred because of sin entering into the world and spreading to all mankind. There are four points of separation.
First, there is separation between God and mankind. This is the most far-reaching separation because man no longer has the communion with YHVH that he was meant to have. Therefore, he cannot fulfill the purpose of his existence.200
Second, there is separation of man from himself. Man’s basic psychosis, or hang-up, is his separation from God carried into his own personality as a separation from himself. Therefore, we have self-deception.201
Third, there is separation of man from man. This includes a division between man and his wife, his family, and other relatives. It also includes a man being separated from other human beings. A gigantic sociological problem confronts mankind everywhere without God.
Fourth, there is separation of man from nature. Man has lost his full dominion over nature as a result of Adam’s sin in the garden, and the result is that now nature itself if often the means of judgment.202
In all these examples of separation, Schaeffer would agree that a death occurred. When people cannot experience the life flow from ADONAI, which hinders him from bearing life in all of his relationships, there is death. The ultimate death on the physical level is when man’s body ceases to function and he dies. The ultimate death on the spiritual level is an eternal separation from the fellowship and presence of the Creator Himself.203
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