The lesson has key words that represent the blessings and responsibilities we have. Some Jewish thoughts on forgiveness, leprosy, gratitude, and work may add insights to the parables and scriptures to be studied this week.

Forgiveness:

"Although Judaism sees sin as a most serious matter, even the sinner is not without hope. One of the most important theological doctrines of both the Bible and the Talmud is that if a sinner repents his bad deeds, God will forgive him. Repentance consists of several stages --- firstly the sinner must reflect on his actions and realize that he has indeed done the wrong thing. He must then make up his mind never to do it again, and confess his sin. This confession is not made to any other human being but is made by the sinner directly to God. On this basis the two confessions Ashamnu and Al-Het were introduced into the prayers for the Day of Atonement which is a special occasion for repentance and forgiveness. However, even when a sinner has done all these things, his repentance is still not final until he has been exposed to the same temptation and withstood it. Of course he should not deliberately put himself on that spot again."

"The rabbis insist that Israel was elected because it voluntarily accepted the Torah whereas other nations would not. Mercy and forgiveness, says the Talmud, are distinguishing characteristics of Abraham and his seed, and these characteristics motivated God to choose Israel as His people. (Encyclopedia Judaica Jr.)

Although leprosy is mentioned several times in the scriptures, Jewish thought suggests that it may not always represent a physical disease.

"The Hebrew word zara'at, which has been translated as leprosy is not actually the physiological disease of leprosy as we know it today (i.e., Hansen's disease). Rather it is a general biblical term to describe an affliction which strikes in one of three ways: on one's person, one's clothing or one's house. Several chapters in the Book of Leviticus and the entire Talmudic tractate of Nega'im are devoted to a discussion of the disease. They explain the system of diagnosis of skin, garments and home, and enumerate the symptoms of the disease. These are generally a discoloration and deterioration of the flesh, the cloth or the stones. It was the priest who made the inspection; if he diagnosed the disease as zara'at, he then imposed a quarantine. At the end of the quarantine period, he made another examination. If no further degeneration was apparent, the patient was isolated for another week, after which he could be pronounced healed. The priest played no part in the healing, however, and only performed rituals after the person was cured."

"How, then, was the cure effected? It was the responsibility of the afflicted person himself to pray and fast in order to win God's favor. Zara'at was seen as a disease inflicted by God and cured by God. The aggadah explains that zara'at was inflicted as a punishment for slander. Thus, according to the aggadah, the Hebrew word for leper, mezora, is a play on words of the Hebrew mozi shem ra, meaning to slander a person's reputation. The Midrash cites the case of Miriam who was stricken with leprosy after she had spoken ill of her brother, Moses. Then, after Moses had prayed for her, she was healed by God."

"Another case of zara'at mentioned in the Bible is that of King Uzziah of Judah, in whose case haughtiness and rebelliousness were seen as causes of the affliction. Despite the warning of the priests, King Uzziah had entered the Temple and burned incense on the altar, a privilege granted only to priests. As a result, he was immediately stricken with zara'at." (Encyclopedia Judaica Jr.)

When the person had prayed and fasted, a purification ritual was done. That may have been a way to "anchor" the experience of repentance.

"After a person was cured of zara'at he went through a purification ritual conducted by the priest, which lasted eight days. On the first day, the priest performed the ritual outside the city or camp. He took cedar wood, crimson cloth and a live bird and dipped them in an earthen vessel containing a mixture of fresh water and the blood of another bird. The leper was sprinkled with this mixture seven times, after which the live bird was set free. The leper was then admitted to the camp after washing his clothes, shaving his hair, and bathing. After the seventh day, he repeated this washing process again, and then was allowed to enter his residence. On the eighth day he brought an offering to the Temple." (Encyclopedia Judaica Jr.)

Here are some comments on Leprosy as a Physical Disease.

"Leprosy as it is known today is a physical disease and those who suffer from it must be isolated. In 1887 a leper hospital was built in Talbiyyeh, Jerusalem. For many years of the hospital's existence, the famous Rabbi Aryeh Levin acted as chaplain of the hospital, and despite the quarantine on lepers, continued to visit the hospital and extend his kindness to the patients." (Encyclopedia Judaica Jr.)

An act of kindness and the attitude of kindness is an expression of gratitude.

"As a sign of gratitude for having been spared the fate of Egypt's firstborn who died on the eve of Passover, tradition has made it incumbent upon Jewish firstborn to fast on the day before Passover. If the child is too young, his father fasts in his place. If the father himself is a firstborn, then the child's mother fasts for him. Should Passover fall on a Sabbath, the fast takes place on Thursday, not Friday."

"The contents of Grace After Meals are as follows: The first blessing (Birkat ha-Zan) praises God for providing food for all His creatures. The second (Birkat ha-Arez) expresses particular gratitude for the redemption from Egypt, the covenant of circumcision, the revelation of the Torah and the "good land" of Israel which God has given the Jewish people."

"In Talmudic literature, hospitality is a great mitzvah, and is even more important, according to some rabbis, than prayer. The guest should be shown his room on arrival, so that he will enjoy his meal and not have to worry about where he will sleep later. The host is forbidden to make his guest uncomfortable by appearing miserable or sad, or by watching him too closely when he eats. The guest too, has responsibilities, including showing gratitude to his host, and complying with his host's wishes. Guests must not accept hospitality if they think that doing so will impoverish the host."

"Because Jerusalem was regarded as the common possession of the entire Jewish people, householders in the capital were forbidden to take rent from pilgrims, but as a token of gratitude, the pilgrims would give their hosts the hides of the sacrificial animals." (Encyclopedia Judaica Jr.)

It is interesting that hides of animals are still used for writing Torah Scrolls. Since there are no sacrifices, the supply of first born, unblemished animal skins is rare. A provision has been made to use the skins of unborn calves that have to be taken to prevent the traumatic death of a cow. Incidentally, a major source of this special leather for scripture scrolls in Israel is provided by a Latter-day Saint, Tom Thomaser, from Oklahoma.

The thoughts on the subject of work, labor and charity prompt a memory for me almost every day as I pass the "temporary labor market" close to the Damascus Gate in Jerusalem. Arab laborers are waiting for a days work. Some are skilled masons or capable in other crafts. Some get hired in the morning, others only later on in the day when contractors discover an urgent need for some temporary help. It is usually the custom to pay a full day’s wage even if the hire is only for part of the day.

"The Bible regards labor as an aspect of world order. In the story of Creation, man working the soil is the important element in the development of vegetation (Genesis 2:5). Work is praised not only for purposes of earning one's bread but also for the contentment which results. Idleness, on the other hand, is condemned as a social evil. The sages declared, "He who does not teach his son a trade is as though he had taught him to be a thief." Rabbinic literature stresses the dignity of labor and refers with pride to its great scholars who did work that might be thought menial to avoid being dependent on others. Rabbi Johanan the shoemaker is only one example. The ideal suggested and followed by most of the sages is to combine learning and work. Maimonides proposed that the day be divided into thirds, with equal time for learning, labor and other matters." (Encyclopedia Judaica Jr.)

The Bible has instructions on labor relations.

"Two basic principles helped shape biblical labor policy. First, the employer's duty to pay his worker on time (Leviticus 19:13; Deuteronomy 24:15). Second, the right of the worker to eat from the produce of the field while he is working (Deuteronomy 23:25, 26). The worker's duty is to do his work in a faithful manner. Throughout the ages, rabbinic interpretation of these biblical precepts has developed the labor relations that are a model of social justice. Recent rabbinic decisions have upheld the right of workers to organize and, where unavoidable, to strike. In the modern state of Israel, labor, especially a return to agriculture, is regarded as a basic political philosophy. (Encyclopedia Judaica Jr.)

The responsibility of the "landlord" also extends into charity.

"When necessary, accepting charity is perfectly legitimate and no shame attaches itself to the poor who are otherwise unable to support themselves. However, one is advised to do everything in one's power to avoid having to take alms: "Make your Sabbath a weekday (by not eating special food or wearing good clothes) rather than be dependent on other people." Great Sages did physical labor in order to support themselves and remain independent. A person who is really entitled to take charity but delays doing so and consequently suffers rather than be a burden to the community will surely be rewarded and not die before he reaches a position in which he will be able to support others."

". . . specific Torah laws . . . apply to all firstborn human beings and animals of the following types: cattle, sheep, goats and donkeys. The purpose of these laws is to teach us that everything in the world belongs to God and man owns only what God has given to him. When a man has worked hard to raise a family or rear a herd of animals, and finally sees the first fruits of his labor, the Torah tells him that these first fruits belong to God. Therefore, if man wishes to own and enjoy these gifts, he must redeem them from their rightful owner." (Encyclopedia Judaica Jr.)