Parshiot Tazira/Metzora
5 Iyar 5761
April 28, 2001
Daf Yomi: Gittin 80


Guest Rabbi:
Rabbi Moshe S. Gorelik
Young Israel of North Bellmore, NY

The rules of leprosy are associated with the sin of lashon hara-slander and unwarranted negative comments against people. Beginning with the Talmud until the present day much has been written on this subject. For example, a cursory reading of the introductory chapters of the classic work on this subject, the "Chofetz Chaim", informs the reader of the severity of this sin. This work is the most comprehensive halachic and hashkafic presentation and analysis of this subject. The author incorporates the vast array of views of the Chachmei HaMesorah- sages of our tradition. It is a veritable treasury of halachic and moral information that should serve as a Shulchan Aruch in our interrelations with fellow human beings. In recent years, concerted anti lashon hara campaigns and programs have taken place to sensitize the public to this immoral plague. The effectiveness of these efforts is yet to be objectively evaluated.

There are varied reasons for indulging in lashon hara. Exposing the faults of others deflects from one's failings. Mocking others may be a diabolical pastime of pleasure. Exposing the flaws of people gives one a sense of false esteem. In organizational life, loshon hara is a political means to undermine the status of rivals for leadership and kavod.

In addition to the foregoing reasons, the media culture and the political arena of the day thrive on lashon hara. For instance, objective news coverage is not as profitable as yellow press reporting. Gossipmongering or unfounded hearsay, rather than straight forward news, will attract a large audience. More often than not, in the political world, the primary focus is not on honest and serious discussion but on personal attack. The ultimate goal is to win with no holds barred.

The Jewish media is no less guilty than the general media. It is what sells that counts. The publishers and editors cater to the gossip greedy public. Impartial and objective journalism is valued only by a few.

The Torah declared "in cases of skin affliction (i.e. leprosy)... remember- zachor- what HaShem, your G-d did to Miriam on the journey after you left Egypt" (Dvarim 24:8-9). The Ramban incorporated "Remember..." in the list of the taryag (613) mitzvot. For a religious definition of the word remember- zachor- one should compare it to its usage in the context of "Remember- zachor- the day of Shabbat to sanctify" (Shmot 20:8). In the latter context the word possesses a dual meaning. Firstly, it means a momentary awareness. When Shabbat arrives make note that this is a special day of the week. It is a memory act, not necessarily a lasting experience.

However, on a different level, remember- zachor- suggests an additional dimension. Remember- zachor- implies that the concept of Shabbat is deeply rooted in the religious consciousness of a person. The Jew longs for the Shabbat, because it is the central motif of his week. On the very first day of the week, he awaits the coming of Shabbat. He starts counting the days of the week i.e. the first day of the week towards Shabbat, the second day of the week towards Shabbat, etc. In his commentary on Shmot 20:8, the Ramban propounded this thesis at length. He strongly underscores the importance of internalizing the concept of Shabbat. One must not merely observe the mitzva but, also, to absorb its value.

With reference to the prohibition of lashon hara, remember- zachor- also possesses a dual implication. On one hand, the individual must be aware that lashon hara is a sin. It is immoral to circulate evil talk about other people. Remember- zachor- also imparts an important lesson. To ensure its obedience, the gravity of its wrongdoing must be deeply imbedded in one?s consciousness. Upon hearing lashon hara the person responds spontaneoulsy by recoiling from such talk. It doesn't matter whether one hears lashon hara in business, in shul, in social life, etc. Remember- zachor- means one is so disciplined he will act accordingly, that is, he will draw back from defaming a fellow human being.

Coincidentally, the theme of loshon hara is linked with the origin of the mournful character of the sfira period. The Talmud (Yevamot 62b) records the tragic untimely death of the many disciples of Rabbi Akiva during the Bar Kochba rebellion. Rav Aaron Kotler zt"l called attention to the Talmudic reason for this calamity. The Sages declared "they did not relate respectively one to another." Notwithstanding the Torah knowledge which they were privileged to receive from Rabbi Akiva, they lacked a fundamental moral component, namely respect for fellow human beings. In the eyes of the Talmud the absence of the moral attribute was a serious flaw in their religious commitment. A people failing to possess a sense of respect one for another leads to its self destruction. Disrespect affects the communal body. This is evident by its results, such as bad feelings, derision, suspicion, and strife.

Lashon hara is essentially symptomatic of a disrespect for the dignity of another person, whether one derides the other person for one's self enhancement or for diabolical pleasure. Lashon hara is a manifestation of a disregard of a person's worthiness. The antidote to this negative attitude is contained in the words of Pirkei Avot (3:18).

"Beloved is man, for he was created in the image of G-d." Hence, respect for the other person is respect for the image of G-d. And thus, the regard for the worthiness and dignity of fellow human beings leads to a society of good will and beneficial fellowship.