Metzora
Leviticus 14:1-15:33
11 Kings 7:3-20
This week’s sedrah deals with the person afflicted with leprosy and the process of purification to cure him. Maimonides explains in Meshnayot Negaim that tzaraat, usually translated as leprosy, was a biblical disease that, unlike the more modern form of leprosy, was not essentially physical. It was a spiritual illness that had physical manifestations. When viewed in this manner, there are moral lessons to be learned.
Our sages taught that tzaraat was a result of speaking loshon hara, literally an evil tongue, but referring to gossip, tale-bearing, and negative speech about others.
Many who are scrupulously cautious about what goes into their mouths, observing dietary laws to the letter, don’t at the same time consider that which comes out of their mouths. We are, however, obligated to be extremely careful concerning loshon hara.
Interestingly, the Torah views the disease of tzaraat as a kind of “gift” from
G-d. We all know the devastation of serious illness that remains unsymptomatic and hidden within the body until it may be beyond cure. That tzaraat (which is an internal and spiritual disease in its source) is revealed externally and therefore becomes treatable is a blessing. The malignancy of an evil tongue was immediately observed and treated by isolation.
“All the days wherein the plague is in them, he should be unclean, he is unclean and he shall dwell alone, outside the camp he shall dwell.” (Lev. 3:46) This person, who so easily spread dissension between a man and his neighbor or a man and his wife with his careless gossip needs to live in isolation. The illness should not be seen as merely a measure for measure punishment. It should be understood as therapeutic as well. Living for a time in isolation cannot help but force the leper to experience the reality of loneliness and the effects of schism between individuals.
It is worth noting that the Torah enjoins us to “remember what G-d did to Miriam by the way as you came forth out of Egypt.” (Deut. 24:9) Miriam had been afflicted with and cured from tzaraat after she spoke loshon hara to her brother Aaron about their brother Moses. Why must we always remember this incident? Perhaps because we need our memories jogged, since we have lost the gift of a spiritual illness that presented us with an opportunity to repent and be healed.
Why was Miriam’s remembrance associated with a particular time and place? “As you came forth out of Egypt.” What is the significance of her being stricken at that time and place? The essence of freedom, which the Jews achieved at the Exodus, was first and foremost freedom of speech. This freedom, however, must not become license for unchecked speech. The Torah always stresses responsibility and obligation over any freedom. The Ari Hakodosh, the great mystic of Safed, used to say that Pesach, the holiday of the Exodus, means “peh sach,” the mouth speaks. In the Exodus, the Jews regained their power of speech, which is the definition of a human being and must always have borders and limitations.
In the purification process for leprosy, the leper is required to bring two birds to the Temple. The Zohar, the ancient book of Jewish mysticism, teaches that the birds are to atone for lishnah tova and lishnah bisha, good and bad speech. We all can readily understand the devastation caused by loshon hara: enmity, jealousy, etc. It is obvious. What is far less obvious, warns the Zohar, is the failure to use good speech and the tragedies that can result from withholding it. Failing to express gratitude and appreciation can evoke resentment and hostility. Failing to recognize the special efforts of a child can do enormous damage. The sins of omission, according to the Zohar, require the same atonement as the sins of commission by the leper, which is why two birds are needed.
How many of us realize the effects of our withholding encouragement and appreciation for the efforts and kindness of others? Like the leper, we need to figuratively bring two birds for good speech as well as bad.
Shabbat shalom.
Rabbi Pinchas Lipner is dean of the Hebrew Academy in San Francisco.