The next two chapters discuss in extreme detail the affliction of Tzaraat. Most translate the word as leprosy. Although modern leprosy does not match most of the symptoms listed in this chapter. Another mystery about Tzaraat is that the Torah never mentions why someone would get the disease. There were people in Tanach that get Tzaraat- Moshe, in one of the early signs he’s told to show to Pharoah (although it is the only of the early signs he does not actually show Pharoah). Miriam becomes snow white faced after she and Aaron gossip about Moshe in Number 12. In II Kings 5, a commander of the Aramean army has Tzaraat and the prophet Elisha heals him only to curse his steward Gehazi with the disease after Gehazi demands payment from the officer. King Azariah and Uziah both get Tzaraat as well. King Azariah of the Southern Kingdom is afflicted by God, but it is unclear why. Most commentators point to the Miriam story to link Tzaraat with gossiping about someone. While that may link Miriam’s affliction, it does no explain why the other biblical characters got the disease. Dr. Chaim Trachtman, my father in law, argues that tzaraat in Leviticus is not leprosy, noting that its symptoms and complete remission described in the Torah do not match Hansen’s disease. Instead, he proposes that the biblical condition most closely resembles melanoma, a form of skin cancer whose presentation and potential for remission align far better with the textual descriptions. He supports this by highlighting the epidemiology, symptom pattern, and ancient familiarity with cancer, suggesting that the Priestly laws describe a real and serious medical affliction rather than a purely ritual or supernatural phenomenon. Turning back to the Torah, Some of the rules do match modern ideas of medicine, including the idea that one who shows symptoms must go into quarantine for a certain period of time. Quarantine does not seem to match the idea that Tzaraat is a spiritual disease caused by speaking gossip. How could such a disease be contagious? It is possible that the quarantine is not meant to protect other people form the disease, but rather to punish the individual by excluding them form the community. One part of the ceremony following an all clear by the Kohen involves placing oil on the ear lobe, finger, and toe of the person. This action mimics the ceremony performed for the priests during their inauguration. Perhaps this is a special reminder to the healed individual that they are a sacred member of the community, just like a kohen, and must therefore conduct themselves accordingly. It may also be a way to bring the humanity back to an individual who just went through the harrowing and most likely humiliating experience of examination and excommunication.