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)

Parshas Tazria-Metzorah 5777

The Fall of Gehazi, Servant of Elisha

In the beginning of the Mishneh Torah, the Rambam describes the line of transmission of the Oral Law. We find in that line the prophet Achijah the Shilonite, followed by Elijah, followed by Elisha and then followed by Yehoyada the Priest. However, we also know that Elisha had a servant named Gehazi and just like Elisha served Elijah and succeeded him, it stands to reason that  Gehazi would be the successor of Elisha. But what we find is that instead of being the successor of Elisha, he is listed the Mishnah (Sanhedrin 10:2) among four commoners who lost their share in the World to Come. How did that happen?

There are five places on the Book of Kings that we encounter Gehazi. The first place is in the Haftorah of Parshas Vayera (II Kings 4) in the context of the story of the woman from Shunam who had a son that died and was brought back to life by Elisha (the Zohar writes that this child became was the prophet Habbakuk). Gehazi played a pivotal role within this story by first letting Elisha know that she had no son so Elisha can ask for a her to have a son, and then when her son passed away, Elisha sent Gehazi with his staff to try to revive the child. That didn't work and Elisha ended up resurrecting the child by himself.

The second place where we find Gehazi is in the Haftorah of Parshas Tazria (II Kings 4:42-5:19) which describes the story of general of Aram named Naaman, who was sick with tzaraas and went to Elisha to get healed. After Elisha told Naaman to submerse himself in the Jordan seven times, he was healed and came back offering a gift to Elisha but Elisha refused his gifts. After Naaman left, Gehazi followed him and made up a story asking for silver and clothing which he hid. After he came back to Elisha, and denied what happened, Elisha cursed him and his children with tzaraas (his sons were cursed because they knew what their father did).

A third place where we find Gehazi is in the Haftorah of Parshas Tazria-Metzorah (II Kings 7:3-20) where a siege is laid against the city of Samaria. The story mentions four lepers who discover that the military camp besieging the city has suddenly left, and they start taking treasures from the abandoned camp and hiding them. They stop and decide to let the people in the city know about this instead. The Talmud (Sanhedrin 107b) explains that these four people were Gehazi and his three sons.

A fourth place where Gehazi is found again is in conversation with King Jehoram (see II Kings 8:4-5) where Gehazi shares various stories of Elisha including the story of the dead boy. While relating the story, the boy and his mother show up to speak to the king about a house they lost. The Meshech Chochmah (Metzorah 64) also mentions here that even though people with tzaaras are normally shunned, in this case King Jehoram was speaking with Gehazi even though he had tzaraas. This was because Gehazi and his three sons accomplished a great thing for the people of the city, seemingly indicating that what Gehazi did here was a good thing.

The fifth place where Gehazi is found is immediately following this episode (II Kings 8:7) where Elisha has just arrived in Damascus. The Talmud (Sotah 47a and Sanhedrin 107b) explains that Elisha was pursuing Gehazi in order to get him to repent. Gehazi refused to repent by telling Elisha that those who made the public sin don't get a chance to repent.

In addition to these five places, the Talmud (Sotah 47a and Sanhedrin 107b) criticizes Elisha for "pushing Gehazi away with two hands" - meaning speaking to him harshly after he asked for gifts from Naaman. The Talmud also adds that Elisha was punished with a sickness for this specific behaviour in regards to Gehazi. Sefer Nachlas Shimon (pp. 221) quotes four reasons why Elisha was punished:

• 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)

What was the sin that Gehazi got tzaaras for?

• The obvious reason for profaning G-ds name with his interactions with Naaman by taking money after Elisha swore in G-d name that he wouldn't take anything
• The Talmud (Sanhedrin 100a) says that Gehazi was punished with leprosy because he used to refer to Elisha, his teacher, by his name as seen during the time he spoke to King Jehoram (see extensive discussion in Sefer Nachlas Shimon regarding this prohibition [siman 13, pp. 161])

• Avos deRabbi Nathan (9:3) explains that he was punished because he spoke improperly about Elisha. As explained by Binyan Yehoshua based on the Talmud (Sanhedrin 100a), when Elisha sent him to revive the dead boy, he explicitly told him not to talk to anyone. However, Gehazi spoke to everyone he met on the way mocking Elisha and saying: "Guess where I'm going? I'm going to resurrect the dead".

What was the sin that caused Gehazi to lose his share in the World to Come?

• The obvious reason for profaning G-ds name with his interactions with Naaman by taking money after Elisha swore in G-d name that he wouldn't take anything
•  The Talmud (Sanhedrin 100a) answers that:
• either he magnetized the idol of Jeroboam and made it float in the air,
• or he made the idol of Jeroboam speak. Either way, this caused more people to worship it.
• Some add a third opinion, that he pushed away other Sages from coming to Elisha this preventing their learning

• The Talmud (Jerusalem Sanhedrin 10:2, Berachos 10a and Berachos 17b) also mention that he acted immorally and inappropriately towards the boy's mother, a married woman.

• The Jerusalem Talmud (Sanhedrin 10:2) also adds that while Gehazi was a great Torah scholar, he had three flaws:
• he was stingy by not allowing other Sages to come,
• he behaved with women immorally and specifically he approached the woman from Shunam inappropriately (also see Berachos 17b),
• and he denied the resurrection of the dead by mocking Elisha when carrying out his mission to resurrect the dead boy.

[Published at parshapeople.blogspot.com / Comments welcome to parsha-people@publishyoursefer.com]