The parshiot of Tazria and Metzora, which are most often read together, are interesting in that they are, one might say, interrupters. In Parsha Shemini, during the dedication of the mishkan, the Torah describes the unexpected and tragic death of Aaron’s two oldest sons. Parshas Acharei Mos, which is the parsha after Metzora, continues that narrative almost as if Tazria and Metzora did not exist.
Although it is not explicitly stated, the affliction of
tzaraas and being in the state of being a metzora are tied to lashon harah, and
this fact is, perhaps, significant given the narrative which it interrupts. Thinking
back to Parshas Shemini, one might recall the variation of commentary on why
Nadav and Avihu died. Each of these interpretations is based on tradition and
textual evidence, and each of them is meant to guide us on how to live life,
not simply on critiquing the behavior of Aaron’s sons. One could, however, imagine the amount of
speculation that occurred when the dedication ceremony ended. Perhaps this is
the first place where one learns the lesson that one shouldn’t speak ill of the
dead.
Vayikra 14, which is the first and dominant perek of Parshas
Metzora, first describes the very detailed ritual necessary for one with
tzaraas to undergo in order to return to normal life within the settlement of
Bnei Yisrael. One would expect this to be the end of the topic of tzaraas,
since its appearances and diagnosis were discussed in the previous parsha and
here we have the means of purification. The perek, however, continues on to
describe what happens when a nega tzaraas, a plague on a house, appears on a home.
There are many interesting, although perhaps strange, concepts
attached to the idea of a nega tzaraas. Beyond the idea that a house can be
afflicted because of its residents’ behavior, there is the idea that the kohain
can minimize the impact of his assessment by pushing off his inspection or by making
certain the resident has removed anything he wouldn’t want destroyed before he comes
to inspect the affliction. But really, what is fascinating here is the very
idea that the consequence of tzaraas, or the impact of lashon harah, goes so
much further than an individualized punishment.
It is fairly obvious why speaking ill effects both the
individual who spoke ill and the person about whom they spoke. It is even
obvious how lashon harah can affect those who heard the negative talk, whether
first hand or multiple iterations later (which can sometimes be far worse for
the distortion). The development of nega tzaraas, of an affliction upon a
house, is an important reminder that lashon harah can be detrimental to the very
fabric of society, and why it needs to be curtailed as quickly as possible.
We today live in a society that is woefully high strung and incredibly
willing to accept and react to lashon harah. Fair and just reporting and the
opportunity to examine the facts have been buried under that pressure of
competition and immediate gratification. In other words, the 24 hour news cycle
and social media fire the flames of constant lashon harah.
Imagine if Bnei Yisrael in the wilderness existed under 21st
century conditions. Not only would the ceremony dedicating the Mishkan not have
been able to carry forward, but within minutes the entire structure of the
kahuna (priesthood) might very well have been decimated. Public speculation
about why Nadav and Avihu were struck down would have maligned not just the
deceased priests, but their father and their brothers as well.
There is much commentary on the fact that Aaron continued on
with the ceremony after his sons perished, and it would seem a strange
narrative to be interrupted by laws that seem to have no connection to either
the actions of Nadav and Avihu or the modified reactions of their family. On
closer consideration, however, one might see that it is not completely random,
that there is yet another valuable lesson to be learned from this narrative. (And,
one might even, perhaps, speculate that this is a lesson that had less meaning
before we entered the era of social media!)
Lashon Harah is complicated… It takes people of tremendous
fortitude to truly abstain from it in all forms. Human nature, with ego and jealousy
and righteous indignation, constantly finds ways to justify lashon harah. When
we remind ourselves of how dire the consequences can be, however, perhaps we
are able to strengthen ourselves just a little; perhaps the next time we are on
the bring of sharing our judgements we will remember how very detrimental
lashon harah can be.
Wishing you all a good Shabbas and, if I don’t get to post
next week, a chag Pesach Kasher v’sameach.
This Dvar Torah is dedicated to continued Besoros Tovos and
Refuah Shelaimah for Rivka bas Golda.
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