After studying last week’s detailed laws of man afflicted with leprosy, the Torah, this week, deals with the purification process. Our Rabbis taught that the “disease” of leprosy comes as a result of an evil tongue and they treat the Hebrew word of Metzora as a fusion of Motzei Ra: “he who brings forth an evil tongue.” We must view the disease of leprosy as a gift of
G-d in that, what is an internal and spiritual disease in its source — a form of a psychosomatic condition — is revealed externally and becomes treatable. We all know the horror of serious diseases that remain concealed within the body and are discovered only after they have corroded and destroyed vital organs that are needed to survive. It was, therefore, a testimonial to the spiritual health of Klal Yisrael that a malignancy such as an evil tongue was immediately detected and treated with isolation.
The Torah requires [Vayikra 13:46] “all the days wherein the plague is in him, he shall be unclean, he is unclean, he shall dwell alone, without the camp shall be his dwelling.” Rashi asks why this uncleanliness is treated with the requirement to dwell totally removed from the camp of Israel. It is because this sinner came between man and his neighbor or man and wife with his evil tongue. Therefore, he shall dwell alone. The disease of Tzaraas should not be viewed simply as a punishment as “midah k’neged midah,” but rather it must also be understood as therapeutic. Living in total isolation, the leper learns, through contemplation and experience, the reality of loneliness and the effects of a schism between humans. Since leprosy is of benefit to the gossiper, it therefore requires a Kohen, not only for the purification of the leper, but also for its diagnosis. Until such time as the Kohen pronounces the word “Tamei” (unclean), the leper remains clean, even if the condition is clear to a layman.
It is only in this light that we can understand what the Torah bids us: “Remember what the L-rd the G-d did unto Miriam by the way as you came forth out of Egypt” [Deuteronomy 24:9]. Imagine; the remembrance of Miriam’s leprosy becomes one of the remembrances (that some recite daily) required by the Torah and is equated with Shabbat, Kabbalat HaTorah, Amalek, etc. Why? Because at one time, we had the blessing that a spiritual malfeasance was revealed to us and we were afforded an opportunity to mend our ways and be healed. We have lost that gift and our maladies lie hidden beneath the skin and cause untold damage. This loss of the gift of Tzaraas requires the jogging of our memory.
One may wonder why the Torah associates the remembrance of Miriam’s affliction with the location of “As you came forth out of Egypt.” What significance is there to the fact that she became leprous then? In the case of Amalek, where the identical words are used, we understand that “when” is crucial to the gravity of the attack. But, of what importance is the “when and where” as it relates to Miriam? My suggestion is that it is crucial because the essence of freedom, which is first and foremost a freedom of speech, should not become a license for unbridled and unchecked speech. Indeed, the Exodus celebrates freedom and, as the Ari Hakodosh was wont to say, Pesach means Peh Soch — “the mouth speaks.” That means that in the Exodus, Jews regained their power of speech. It would be a shame if this power led to anarchic speech, as freedom of speech so often becomes. For a perfect example, just look at what is happening today. Speech is the definition of the human being and it must have parameters and limitations.
The gift of leprosy, though, extends beyond the body of the Jew and goes to his home and to his clothing. Thus, we have Nega Begodim (clothing), Nega Batim (houses), as well as Nega Haguf [see Rambam Yad Hilchot Tumas Tzaraas 16:10 where the sequence is detailed]. A Jew’s spirituality extends to his body, his home and even his clothing, as evidenced by the daily experience of three fundamental mitzvot of Mezuzah (houses), Tzitzit (clothing) and Tefilin-Millah (body).
In the purification process of the bodily leper, the Torah requires: “then shall the Priest command to take for him that is to be cleansed, two living clean birds...” [Leviticus 14:4]. We read further how the Priest cleansed the leper by dipping the living bird in the blood of the slaughtered bird. However, we are given no hint as to why two birds are required and we must turn to the Zohar which teaches that the birds are to atone for Lishnah Tova and Lishnah Bisha — good speech and bad tongue. We all know at close range the devastation caused by evil tongue, the enmity, jealousies and even hatreds that it can cause. That is obvious to us. But we learn from the Zohar that we need to be cautioned against the failure to use good speech and the ill effects that can result from withholding good speech. The man or woman who fails to express appreciation to a spouse who has shown selflessness or devotion will evoke an air of latent hostility in the home. A parent or teacher who does not recognize the special efforts of a child or student will do equal, if not greater, damage than those who indulge in evil tongue. The sins of omission of good speech require, according to the Zohar, the same atonement as the sins of omission by the leper, and that is why two birds are needed.
I once heard a story in the name of a famed Rosh Yeshiva who returned home after a trying day of fundraising for his Yeshiva where he not only accomplished little, but also suffered abuse. He was asked to explain how a man such as himself, who should be busy teaching Torah, spends such a wasteful day and suffers abuse on top of it. His answer was “You know when I give my shiur, I am sometimes interrupted by a student who does not understand my teaching and he asks a silly question. I get impatient with him and I brush him aside with a sharp retort. It could well be that, in so doing, I have killed that boy’s appetite for learning; he may have been so embarrassed as to want to withdraw from learning entirely. I might even have ended his career in Torah. And a person guilty of an accidental killing is required to go to Galut. That is why I have to run around and suffer for the Yeshiva.”
How many people realize the effect of their failure to encourage and appreciate the efforts and, yes, the kindness of others? In our day, it is considered wimpy to say to someone “I appreciate what you’ve done” or “Keep up your good work” and the like.
It can be said that the meaning of Shabbat Hagadol is the Great Sabbath. The Shabbat preceding Pesach means simply that our concept of the Sabbath has been enlarged and become greater. Until now, we understood Shabbat as a testimony to G-d in that He created the world, the heavens and the earth in six days and He rested on Shabbat, as it is written in the first Aseres Hadibros. With the Exodus, our vision and perspective was enlarged to recognize that, not only did G-d create the world, but also He directs its sustenance and changes its natural course at will — as He did in freeing the Jewish people from bondage in Egypt. This is the Shabbat of the second Aseres Hadibros.
In that spirit of greatness on this Shabbat, we must also enlarge our perspective to recognize that we need to atone, not only for evil tongue, but also for the good tongue that we withhold from those who deserve it. Like the leper, we need to bring two birds for Lishnah Tova, as well as Lishnah Bisha.
Shabbat Shalom.
