We have an interesting concept in Lev 13.12-13, so we are going to touch on it briefly. It says, “And if the leprosy breaks out farther on the skin, and the leprosy covers all the skin of him who has the infection from his head even to his feet, as far as the priest can see, then the priest shall look and behold, if the leprosy has covered all of his body, he shall pronounce clean him who has the infection; it has all turned white and he is clean.”
When Messiah comes, he will find Israel in a similar state (Ezek 39.22). When Israel acknowledges her sin completely, and admits by confession they are completely guilty, then they can be saved and pronounced “clean” by the priest (Yeshua-John 13.10). This concept applies to ourselves as well. Only when we acknowledge we are completely guilty can we be pronounced “clean.”
Lev 13.40 has another concept for us. The verse says, “Now if a man loses the hair of his head, he is bald; he is clean.” Baldness without a reddish white infection (v 42) is a prophetic sign. The process of sin and death is the uncovering of man for God’s judgment. Adam’s sin was a headship issue. It is either Adam or Yehovah through the Messiah who is the “head.” A relationship with God is headship issue. It is man who reflects the uncovered headship in the flesh, not woman (Rom 5.12). When the Lord saved and “recovered” man, he had to smite his head (Messiah). Balding is a testimony to this fact. It is a reminder that we are uncovered before the Lord through Adam’s sin, and in need of redemption.
Lev 14.1 through 15.33 is the Torah portion called “Metzora” meaning “Leper.” When someone has “Zara’at” (leprosy) they are called a “Metzora” (leper). This portion contains the purification ceremony of one described as being afflicted with zara’at, plus other things. This ceremony is similar to the consecration ceremony of a kohen (priest), and the Parah Adumah (Red Heifer).
The kohen will go out of the camp to examine the metzora. If it has been healed, he will give orders to take two live birds, cedar wood (it is red, like blood), a scarlet thread (blood) and a hyssop (alludes to cleansing and healing, also called the “striking plant” and this also alludes to the whip used when scourging Yeshua) to the Mishkan/Temple. Then the kohen will slay one bird in an earthenware vessel (type of our humanity-2 Cor 4.7, 5.1) over running water (being washed by the water of the Word-Eph 5.26).
Then the live bird, with the cedar wood, scarlet thread and the hyssop, would be dipped in the blood of the bird that was slain. The priest shall sprinkle the metzora seven times and shall pronounce him ritually clean, and will let the live bird go free (Like Azazel in the Yom Kippur ceremony, this is seen as ridding themselves of the burden of sin). Then the metzora will was his clothes and shave off all his hair and bathe in water. After this, he can enter the camp, but stay outside of his house for seven days. On the seventh day he shall shave off all his hair. He shall shave his head (pride), his beard (mouth, where gossip and slander came forth) and his eyebrows (covet, jealous). He will wash his clothes in water and bathe, and be tahor (clean).
On the eighth day he takes two male lambs and a yearling, ewe lamb, three-tenths of an ephah of fine flour mixed with oil for a Korban Minchah, and one log of oil. The priest who pronounced him tahor (ritually clean) will present him “before Yehovah” at the doorway to the Ohel Moed (Tent of Meeting). The kohen takes one male lamb for a Korban Asham (guilt) with a log of oil, and presents them as a wave offering. He then slaughters the lamb where they slaughter the Korban Chata’at (sin) and the Korban Olah (burnt). It is “kodshai kodeshim” (most holy) and to be eaten by the priest.
The priest takes some of the blood of the asham and puts some on the right ear of the metzora (don’t listen to gossip), the right thumb (plug our ears to gossip), and the right big toe (don’t walk to gossip). Then the priest shall take some of the oil (Ruach Ha Kodesh/ Holy Spirit) into his left palm, and with his finger shall sprinkle some of the oil seven times before the Lord. The remaining oil shall be put on top of the blood on the right ear, right thumb and the right big toe. The rest of the oil (Ruach Ha Kodesh/Holy Spirit) on the palm shall be put on the head (seat of the intellect, reason, a renewed mind) of the metzora, and the priest shall offer the Korban Chata’at and make atonement for the metzora. Then he slaughters the Korban Olah and offers it with the Korban Asham on the altar (giving thanks).
If the metzora is poor and his means are insufficient, then he is to take one male lamb for an asham as a wave offering, to make atonement, one-tenth of an ephah of fine flour mixed with oil for a Korban Minchah and a log of oil. Two turtledoves or two young pigeons (instead of two lambs) shall be the Korban Chata’at and Korban Olah. Then they go through the same procedure as if it was with the two lambs.
Lev 14.33-54 deals with zara’at on a house, and this is very revealing and prophetic also. The word “house” is another word for the Mishkan/Temple. It also alludes to the Kahal” (the people/congregation) and how “sin” affects these things. These verses are very eschatological concerning the coming of the Messiah and the Redemption. This law applies when they enter the land of Canaan, so let’s take a look at these verses.
These laws apply when one is living in the land, there is a Mishkan/Temple, and a functioning priesthood and holy things (with a kedusha). You will notice in verse 34 that it says that the Lord will put a mark of zara’at on the house. It is God who will expose the shady workings of a “house.” Then the owner must tell the priests about the mark of zara’at. Then the priest orders that the house is emptied so that everything in the house not become unclean. This clearly shows that we are not talking about a communicable disease.
The priest will look at the mark and if it has a greenish (life of sin and vigor) or reddish (Hebrew “adam dam”-the presence of sin) the priest quarantines the house for seven days. After seven days, if it has spread, then the house is torn down, and the stones removed and thrown away. Eschatologically, this relates to the First Temple period. Sin was alive (greenish) and reddish (“adam dam”) and spreading, so the Lord had the Babylonians tear down the “house.” Then the house can be rebuilt with other stones.
But if the house breaks out again after it has been torn down, then the priest makes another inspection. This is what happened in the days after the return from Babylon to 70 AD. Zara’at broke out again and the Temple became a “den of thieves.” The priest (Yeshua) made an inspection of his Father’s house in Matt 21.12-13, and declared it unclean. Then the owner of the house (God) comes and tears down the house and throws the stones away (Matt 24.2). Stones will also allude to the people (1 Pet 2.4-5). These stones will be taken to an unclean place, and the people were taken and driven into the nations of the world for two thousand years so far. God vented his anger on the house. If the house has not had its mark spread, and the mark has not reappeared, then Lev 14.48-57 tells us about the ceremony to cleanse the house. This alludes to the house of Israel being cleansed once again (Zech 12.10, 13.1). These verses clearly allude to what happened with the destruction of the First and Second Temple (house). Now, why did the Lord give such elaborate ceremonies concerning zara’at? In Part 16, we will pick up here and look into that very question.