Parshas Tazria-Metzorah 5778

Why Did Elisha Get Sick?

The Haftoras of Tazria and Metzorah discuss Gehazi, the servant of Elisha and his fall from power. One of the interesting things about this is that the Talmud (Sanhedrin 107b) states that Elisha got sick three times:

1. After he cursed some youngsters and bears came out of the woods, and killed them.
2. After he pushed away Gehazi.
3. The last sickness that caused him to die.

Sefer Nachlas Shimon explains that the reason why Elisha got sick the first time was because he should have prayed for them to repent instead (like the story of Rabbi Meir and Beruriah in Mesechet Shabbos). Even though he was justified in cursing them, G-d treats the righteous by a stricter standard.

Regarding Gehazi, Sefer Nachlas Shimon cites several opinions why Elisha got sick (see here):

• Because he also cursed his sons (Ben Yehoadah)
• Because he did not go back to Gehazi after a few days and try to get him to repent (Ben Yehoadah)
• Because he cursed Gehazi with having tzaaras forever (Margilous haYam)
• Because when he used the language "forever", it sounded to Gehazi like he will never be able to repent (Shtei Lechem)

Regarding the third time, the Malbim (II Kings 13:14) cites another reason:

For Elisha anointed Hazael as the king over Aram (in accordance to the prophecy of Elijah), and prophesied about him that he would do harm to Israel, and that [decree] could not be overturned during his lifetime

(see last year''s post for why Gehazi was punished)

Why Don't We Have Tzaaras Today?

The Rambam (Tumas Tzaras 9:2-3) writes:

Even though everyone is acceptable to assess blemishes, the designation of a person as impure or pure is dependent on a priest.

What is implied? If there is a priest who does not know how to assess blemishes, a sage should observe them and instruct him: "Say 'You are impure,'" and the priest says: "You are impure;" "Say 'You are pure,'" and the priest says: "You are pure." "Isolate him," and he isolates him. The pronouncement must be made by a priest, because Deuteronomy 21:5 states: "Their statements will determine every quarrel and every blemish." Even if a priest is a minor or intellectually or emotionally incapable, the sage instructs him and he declares the person definitively impure, releases him from the inspection process, or isolates him.

When does the above apply? When the priest relies on the words of the sage. If, however, the priest assesses the blemish and relies on his own understanding, it is forbidden for him to assess any blemish unless he is instructed by a master and is thoroughly versed in all the blemishes and their names, including the blemishes that affect a person and those that affect clothes and houses.

A priest who declared a person who was pure as impure or a person who was impure as pure does not affect his status, as can be inferred from Leviticus 13:44: "He is impure and the priest shall deem him impure" and ibid.:37: "He is pure and the priest shall declare him pure." When a person who contacted tzara'at is healed, either after isolation or after having been deemed definitively impure, he remains impure even for several years,until a priest tells him: "You are pure."

It seems to imply that this requires knowledge of what tzaraas actually is, and without that knowledge it doesn't work

(See also this article that cites sources that tzaraas stopped after the Temple was destroyed)