Our Gemara on Amud Aleph tells us that once the curtain surrounding the Tabernacle courtyard was rolled up, the zavim and the metzoraim were permitted to enter into that area where the Tabernacle had stood.
We have a tradition that two metzoraim witnessed a miracle that the rest of the Israelite camp in the wilderness did not see.
Gemara Berachos (54a) recounts:
“From where do we derive the miracle that occurred at the crossing of the streams of Arnon? As it is stated: “Wherefore it is said in the Book of the Wars of the Lord: Vahev in Sufa, and the valleys of Arnon. And the slope of the valleys that incline toward the seat of Ar, and lean upon the border of Moab” (Numbers 21:14–15). It was taught: “Vahev in Sufa”; there were two lepers, one named Et and the second named Hev, who were walking at the rear of the camp of Israel. As Israel passed, the Emorites came and prepared caves for themselves and they hid in them. They said: When Israel passes here we will kill them. And they did not know that the Ark of the Covenant preceded the children of Israel and would flatten mountains before them. When the Ark came, the mountains adhered one to another and killed them; and their blood flowed down to the streams of Arnon. When Et and Hev, the lepers, arrived, they saw the blood that was emerging from between the mountains, and they came and told Israel what had happened. Israel recited a song of praise.”
Merafsin Igra (Chukkas) asks: why did the metzoraim, Et and Hev, need to be outside the camp? As we see in our Gemara, once the curtain was dismantled, there was no need for exile, and this miracle occurred during a time of traveling when the Mishkan was disassembled. There are various answers given; however, I will suggest something aligned with pashut peshat. In the end, metzoraim were ostracized. Even if technically permitted in the camp, they still had one of the most noxious forms of impurity, even rendering people in the same dwelling as them impure (Rambam, Metzora 10:12). Therefore, it is not hard to imagine that Et and Hev chose to remain outside the camp, just due to social coercion.
While on this topic, it is interesting to note that, for whatever reason, those who are on the margins of society sometimes witness the greatest miracles. This did not happen only over here; we also have the famous story of the four metzoraim (Melachim II:7:3) who not only witnessed, but were agents of a great miracle that turned the tide in a military campaign. Why is this so, especially considering that these are sinners who are so repugnant that they are sent outside of the civilized area? I believe this has to do with the liminal nature of miracles.
I believe this has to do with the liminal nature of miracles. Miracles, generally speaking are not revealed and happen, so to speak, out of the corner of one’s eye. There are reasons for this, and I suspect it is related to the idea that we are not supposed to rely on miracles as we discussed in blogpost Psychology of the Daf Menachos 72:
“The philosophical and theological root of avoiding reliance on miracles may depend on your philosophy of miracles. The Rambam holds that nature is a fixed matter, representing the will of God, and therefore ordinarily should not change. When a miracle occurs, it is actually a preprogrammed feature of nature from the beginning of time (see Moreh Nevuchim II:25 and Commentary on Avos 5:6). Clearly, then, one should not rely on or expect miracles, as it is almost disrespectful, since the routines of nature itself are God’s wisdom and will, and only subject to change based on His advance determination and foreknowledge.
However, even Ramban, who holds that nature is essentially an illusion and every moment is sustained by God’s will in a similar manner (see Ramban end of Parashas Bo), still holds that it is God’s will that the majority of miracles occur in a hidden manner (Ramban Shoftim 20:9). Ironically, in essence, according to Ramban all of nature is a miracle, and according to the Rambam, all miracles are nature.
Regardless it seems that it is the will of God that miracles remain largely hidden and therefore those on the outskirts of society as well as perception will be the ones who see it. This is possibly also related to the idea that prophecy remained in later years as a bas kol (which is a weak barely perceived voice of sense, see Yoma 9b and See Tosafos Yom Tov Yevamos 16:6:3.) And furthermore, the idea that prophecy can come from an innocent child or a fool (Bava Basra 12b.)
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Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation
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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, LMFT, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com