Parsha Paragraphs
Rabbi Naftali Kassorla
Parshat Tazria-Metzora 5778
A Life Apart
The D’var Torah for this week is dedicated in memory of:
ר׳ אלחנן יעקב בן מו״ח ר׳ שמואל פנחס ז״ל
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This week’s parsha tells us of the Metzora – someone afflicted with Tzaraat – who must be put חוץ למחנה ישראל, sequestered from the Jews’ encampment.
Why is utter isolation the appropriate punishment for the Metzora?
The Gemara in Arachin (15b) gives an interesting explanation:
"אמר ריש לקיש מאי דכתיב (ויקרא יד-ב) זאת תהיה תורת המצורע זאת תהיה תורתו של מוציא שם רע"
“Reish Lakish said: What is stated ‘This shall be the law of the Metzora’ (Vayikra 14:2) – This shall be the law of one who slanders”
This affliction comes upon one who has actively slandered others. Thus, it seems befitting that the punishment for this person is alienation. By slandering others, he is misusing the gift of speech – a potential means of connection to others and building a cohesive society – in order to wreak havoc and bring destruction to humanity. Such a person shows that he is not fit to live among the rest of the people.
Unfortunately, we see too often that slander is used to “get ahead” in the workplace and in life. Man will “play” one person against another in an attempt to curry favor with both, thinking this will make him successful. But the Torah tells us that this behavior will ultimately lead to his downfall. The message here is clear: in the end, it is the slanderer who will be left isolated and alone.
Rav Chaim Shmuelevitz זצ״ל explains why Chazal (Nedarim 64b) includes the Metzora among the four who are considered dead even in life: 1. The Poor man; 2. The Childless; 3. The Blind Man; and 4. The Metzora. Each one of these categories of people are in some way or another excluded from “society.” The poor man cannot afford his basic necessities as others can, the barren are excluded from family activities, and the blind man cannot sense what others sense. In these ways each one is “removed” from the general public. The Metzora too, due to his own infractions, cannot partake of civil society. He is considered “dead,” not privy to live life (חיים) among others.
I once heard from Rav Yecheskel Weinfeld שליט״א of Jerusalem, a beautiful idea. The word for life – חיים – is plural. This signifies to us that true life is not one of isolation. Rather it is to be shared with others. This dovetails beautifully with the message of the Metzora. He who is actively engaged in antisocial behaviors, using his speech to undercut and hurt others, is to be expelled from civilization – from “life.”
Both the Kli Yakar and Rav Hirsch tell us that, in his isolation, the Metzora is now forced to reflect on his deficiencies and repent, so that he can once more become worthy of being a part of this Nation.
But while we antagonize the actions of the Metzora, the Torah does not allow us to forget his plight. The Gemara in Moed Katan (5a) quotes the verse “He [the Metzora] is to call out “Contaminated, Contaminated!” (ibid. 13:45). The Gemara explains that this proclamation is to serve the dual purpose of warning others of his affliction, so that they will not come to contamination, and also to: “inform the public of his anguish, so that they may pray for him.”
This Gemara has always fascinated me. The Metzora has done irrevocable damage to people’s lives, families and the general good of the community, to the extent that we disallow him any association with others. Seemingly, if there is a poster-child for a cancer on society, this person is it! When banishing him, shouldn’t we be saying: “Good riddance!”? Yet we see the complete opposite response is expected. The Torah demands of us to pray for him, that he should fix his ways and learn his lesson. I believe the Torah is communicating a deep and nuanced idea here: while we banish the Metzora for his crimes against humanity, through that process we cannot lose our humanity; we must still be able to empathize and care for everyone.
Speech is really an amazing thing. It has no physical characteristics (דבר שאין בו ממש), yet we see that it has the power to build or destroy, alienate or connect. We would be wise use the power of speech, not to put-down and belittle, but rather as a tool to create and empower. The common adage that everyone’s mother has told them at least once is: “If you have nothing nice to say, don’t say it.” But I want to add to that: If you have something nice to say, say it! Positive words and affirmations, which to us may be a mere afterthought, can be opportunities to change a person’s day, or even his life.
The Vilna Gaon has an amazing idea, quoted in his brother’s sefer Maalot HaTorah on the pasuk in Tehillim (1:3): והיה כעץ שתול על־פלגי מים אשר פריו יתן בעתו ועלהו לא־יבול...״ (He [The Righteous] is like a tree planted beside streams of water, which yields its fruit in season, whose leaves never fade). Chazal brings ועלהו לא־יבול (his leaves never fade) as the source for the concept that שאפילו שיחת תלמידי חכמים צריכה לימוד – that even mundane conversations of Torah Scholars need to be gleaned for lessons (Sukkah 21b). The Gr”a asks: how in the world did Chazal see in these words that even their everyday conversations are worthwhile? The Gr”a answers that man is compared to a tree, as it says in Devarim (20:19) כי האדם עץ השדה, and the פרי, the fruit of man, is when he speaks about Torah topics. Just as the leaves on the tree protect the fruits, so too the leaves (ie. the mundane matters he discusses) protect the Torah. For the way one utilizes his mundane speech, reflects on the quality of the person’s Torah. Torah scholars, whose quality of Torah is so great, will have that reflected in their “everyday” discussions, and therefore there is much to be gained from them always.
The day presents itself with countless opportunities for communication and proper use of our words. Thus we too, each on our own level, can and should take advantage of these opportunities, to build closer connections with positive words.
Shabbat Shalom
