Day 5: Leviticus 14:21-32 (Study Notes)
Parsha Tazria-Metzora: Day 5 (Leviticus 14:21-32)
As with the guilt offerings in Leviticus chapter 5, we learned there is a sliding scale based on the poverty level of the person who is cleansed from his or her leprosy.
Moshe Rabbeinu declares that if a person is too poor to bring two lambs (mentioned in Leviticus 14:10-11), then he or she can bring:
A male lamb—which will be elevated for expiation. This practice is only performed for Thanksgiving well-being burnt offerings. Thus, as mentioned earlier, what makes this lamb a “guilt offering “ is the log of oil that is burned along with this lamb. The oil burns as the necessary fat turned to smoke, which allows for the expiation and forgiveness of guilt. The male lamb is not a guilt offering. Only a female lamb is a guilt offering (see Leviticus 5).
1/10 of choice flour with oil mixed in—as a meal offing (see Leviticus 2). (This is in place of the 3/10 prescribed in Leviticus 14:10-11).
Two turtledoves or pigeons—in place of the female lamb, which is the sin offering burnt last. Of this pair of birds, one will be a burnt offering and one will be a guilt offering (according to Leviticus 5).
Just like priestly consecration ceremony, the offerings of a poor person who is cleansed of leprosy will be brought on the eighth day (after the 7 days spent outside his or her tent, but inside the community). As we learned in section 4, the cleansed person is anointed with both the blood and the oil in similar fashion to the anointing of the priests. The blood is placed:
On the ridge of the right ear.
On the thumb of the right hand.
On the big toe of the right foot.
The placement is repeated with the oil.
After the anointing, the head of the cleansed person is anointed with the remaining oil. Then the final guilt offering of one bird is made. The person is then declared fully expiated and forgiven, just as a rich man would be.
This sliding scale model shows the mercy and compassion of Hashem. He allows ways for all of His children to be forgiven, no matter their financial status. Because of this fact, it is no wonder why Hashem repeatedly condemns the “wicked shepherds” (ie any leader, be it a king, priest, chieftain, boss etc) who shows favoritism for the rich in their judgments.
Indeed, throughout Isaiah, Ezekiel, and Jeremiah, Hashem declares that the main sins in the end of days will be the oppression, theft, and neglect of the poor, the widow, and the orphan in favor of the rich.
The shepherds will take bribes, they will withhold wages by fraud, they will withhold the laborer’s dues, they will rob women, climb into our homes, and chase us out of our dwellings. I for one know these wicked deeds occur on the daily. Though the evil shepherds and their hirelings think Hashem does not see, He does.
In the end, Hashem will act in perfect judgment. He will perform just judgement for the poor and He will restore all that the wicked enemies of His flock have stolen. May we see that day speedily in the coming of Elijah, moshiach, and Hashem. May all Israel be secured in shalom, thereby securing shalom globally.
Am Yisrael Chai!
Kimberly Davis