The word “Metzora” (“מצורע” – one who has “Tzarat”) comes from the Hebrew words “Motzi Ra” (“מוציא רע”), he who spoke ill of someone as “Lashon Hara” (“לשון הרע”). We also see that the word the “Tzarat” (“צרעת”) comes from the term “Tzarut Ayin” (“צרות עין”) meaning jealousy, and covetousness. One of the Ten Commandments is do not covet, and one who covets is transgresses directly against HaShem and mankind. We also notice that the word “Tzarat” has two Hebrew words hidden in it: “Tzar” (“צר”), meaning narrow (difficulties) and “E’et” (“עת”), meaning time (as present time). This is to teach us when one sins with such horrific sin he will have extremely “narrow” and difficult times ahead in the very near future. Throughout the Talmud and Midrashim, Chaz”al viewed “Tzarat” as a punishment for various transgressions involving interpersonal misconduct, particularly the sin of “Lashon Hara” (slander/gossip). In Hebrew the word “Tzarat” when rearranged also read “Atzeret” (“עצרת” – stoppage) to teach us that when one sins, he stops his entire existence and such stoppage will be best use to repent for such sin. We see in the second verse how Hashem provides for the preset and in advance the “cure” for the one who sins and is afflicted with “Tzarat”, so that one can begin repenting on the first day. The Torah writes about this immediate method by saying, “the person can start the process of purifying on that day” (“הַמְּצרָֹע, בְּיוֹם טָהֳרָתוֹ).
HaShem, by his divine creation, placed the tongue in the mouth in order to have it guarded by both the teeth and the lips, all in order to provide us with a built-in mechanism to “guard” our speech and mouth. HaShem also made our fingers’ size just as the size of our ears, in order for it to fit into our ears, and block them from hearing “Lashon Hara”. We also notice that the ear has a soft ear-lobe, designed to be folded also, and block our ear from hearing “Lashon Hara”. All this come to teach us of such profound understanding that we must guard our tongue and ears from speaking and hearing ill of someone as “Lashon Hara”. Same was spoken of the “Bohen” “בהן” (the thumb) that was intended to fit the mouth and block “Lashon Hara”, just as the “Bohen”, the big toe on the feet intended to walk away from “Lashon Hara” as well. One of the methods used to purify a sinner is by sparkling blood on the altar (“Mizbeach” – “מזבח”). Both the “Bohen” and the “Mizbeach” have the same numerical value of 57. This comes to teach us that in order to allow for the “measure for measure” concept we must apply the negative value with the same positive value in order to purify a sinner.
We know that the Torah starts with the second letter of the alphabet and not with “Alef” (“א”) the first letter. Why? The acronym of the letter “Alef” (“א”) stands for three parts we must control and only use for holy purpose. The “A” (“א”) stands for “Oznayim” (“אוזנים”), meaning ears, as we must only listen to good conversations and Torah related teachings. The “L” (ל ) stands for “Lashon” (“לשון”), meaning tongue, as we must guarded and only use it to speak nicely about people and use only kosher speech. The “P” ( (“פ”stands for “Pe” (“פה”), meaning mouth as we must let only kosher food into our body, and guard our tongue along with the teeth and lips from “Lashon Hara”. One who understands that he must control these three most outspoken and most engaging parts will receive the true blessings (“ברכות” – “Berachot”) as it is the second letter “B” (“ב“) which stands for as Beresheet. It is interesting to point out that the tongue is a muscle with no bones, and placed on the “floor” of the mouth lying flat and straight. That teaches us that we too should always use it for “soft” speaking and Torah learning just as the tongue structure comes to teach us. As the primary organ of taste and speaking, the tongue is covered with taste buds, and is equipped with amazing ability to convey a “special” message. So too our use should be covered with goodness and Torah, and be used to deliver a pure message. It is sensitive and keeps moist by saliva, and is richly supplied with nerves and blood vessels. To allow us the same benefits while using it for the right purpose, we too will experience the “moistness” of the Torah as it was intended for us to use. Our Sages and King Solomon taught us that “Life and death can be placed at the tip of the tongue”. With a slight misuse of the tongue one can either be put to death, but with the right use one can be saved. We witness this in many stories in both of our written Torah and Oral Torah.
We know, for example, that Yosef suffered from speaking ill of his brothers and Haman”המן” was hung because he spoke ill of Bnei-Yisrael. Because of the spies, who spoke ill of Eretz Israel, Bnei-Yisrael suffered forty years of delay in entering Israel, and King David had his kingdom divided and the ten tribes disbursed, because he accepted “Lashon Hara”. We must always guard our tongue, in order to avoid any “Lashon Hara”. HaSham punishes us with “Tzarat”, a physical manifestation of a spiritual deficiency, in order to allow us more time on earth. The Talmud (Arachin 16) says that “Tzarat” comes specifically as a consequence of “Lashon Hara”, negative or evil speech about another person. As we mentioned, the “Tzarat” comes from the term “Tzarut Ayin”, meaning jealousy. This kind of “spots” will appear in one’s body, home, cloths and belonging and must be examined by the Kohen. By having the Kohen examine this “condition” we must understand how important this sin is, and do all that we can to avoid it. When the Kohan perform such task, he is detracted from his holy duties, and we should do all that we can not to take him away from his divine purpose.
The Chafetz Chaim (“חפץ חיים”) had a visitor who came to inquire about Teshuvah for his “Lashon Hara” against a fellow Jew. After listening to the sinner, the Chafetz Chaim asked him to acquire a pillow stuffed with feathers and to come back the next day. Puzzled by such request the sinner had no choice but to obey the Chafetz Chaim and acquired such pillow. The next day the Chafetz Chaim and the sinner climbed up to the rooftop, and then the Chafetz Chaim ordered the sinner to tear apart the pillow and let the feathers fly away. The wind carried the thousands of feathers all over town and reached its outskirts. The Chafetz Chaim then asked the sinner to collect all the feathers from the entire town. The sinner then understood how impossible such a task is. This story came to teach us that when we speak Lashon Hara about someone, it can and will spread like a “wildfire” as the feathers did and we can never undo such sin. We must always control our tongue that delivers such words.
We also notice that the snake sinned with speaking “Lashon Hara” and using his tongue to make Adam and Eve sin. For that HaShem punished him with two signs that will testify to his sin: the split tongue and the white spots that looks like Tzarat on his hide. The Gemara says that “women are easily persuaded” from the verse “קלה דעתה של אשה”. The snake, aware of that character trait, approached Eve and not Adam, as he understood that it will be easier to make her sin. It is worth mentioning here that when HaShem created Adam, as it is written in Beresheet (2:7), the word used was “Yatzar” (“ייצר” – created). This word in Hebrew has two letters “Yud” (“יי”). This came to teach us that we have two “Yetzarim” (“יצרים” – wills, inclinations): the good inclination (“ייצר הטוב”) and the evil inclination (“יצר הרע”). All of creation was created from nothing as the word in Hebrew alludes to: “BARA” (“ברא” יש מאין – something from nothing). Adam and Eve were created from something, as the words “Yatzar” for Adam, and Va’Yiven” (“ויבן”) for Eve in Hebrew allude to. This is to teach us that we always must choose good over bad and life over death. From here we learn that HaShem always gives us the free choice to choose whether to observe or not to observe a Mitzvah. But, we should always remember that HaShem says “choose the good, choose life”.. HaShem gave them two kinds of laws, super-rational commends “חוקים” (Chukim) “abnormal laws” and self understood laws called “משפטים” “Mishpatim” “normal laws” and Mitzvot. Each and every one of us will have to choose from these two options for the rest of your lives.
We know that of all the sins that Bnei-Yisrael sinned while in the desert, they were punished the most for was speaking “Lashon Hara” about the Holy Land with the spies. For that sin they were punished with forty years in the desert. The question was asked why all of Bnei-Yisrael suffered such harsh punishment and not just the spies. As we know we are all each other’s guarantors, and they accepted their “Lashon Hara” about the Land of Israel without rebuking them or denying such evil inclination. HaShem forgave them for all the other sins fairly quick, even the big sins like the Golden-Calf and others, but when it comes to “Lashon Hara” HaShem wanted them to love each other and the Land of Israel, and never speak ill of each other. The forty years in the desert allowed for such process.
The Talmud teaches us that “Mashiach” (“משיח”) is waiting for Bnei-Yisrael even in the desert as it is compared to being in exile with Tzarat, to teach us that when we do full Teshuvah we will be redeemed from exile. Our Parasha alludes to the days of Mashiach and to the true and final redemption from exile. The Mashiach is among Bnei-Yisrael while in exile to help them bear their sorrows and difficulties. We noticed that Parashat Tazria spoke of the affliction of Tzarat, a phenomenon that is compared to exile. Our Parasha speaks of the laws of ritual purification of Tzarat which is compared to redemption. We mostly read these two Parashot together in order to understand that the two elements of exile and redemption are tied together, and provide hope for Bnei-Yisrael and their true reward of the coming of Mashiach, and ultimately the building of Beit-HaMikdash and HaShem’s world kingship.
We learn in our Parasha that the method of carrying such sin is invoked by using two kosher birds, a stick of cedar wood (“Shitah” – “שיטה”), a strip of crimson wool, and hyssop bush (“Ezov” – “אזוב”). We can learn so much from such elements in the process of ritual purification of a sinner. From the bird we learn that when someone speak ill of one’s neighbor it is as if he spread such rumors as fast as birds can fly, and without leaving traces. There are two kinds of animals who do not leave tracks while passing by – the birds and the fish. So it will be hard for us to find anyone who our “Lashon Hara” reached, affected and touched. We learn from the hyssop bush, that it is the lowest of bushes and we should be as such with humility and be humble. Yet the hyssop bush can grow on any surfaces and anywhere, just as ill words can reach all over. The hyssop bush posses both nutritional and medicinal qualities and we too should posses such attributes. The cedar wood is the tallest and the strongest of trees, and we should never feel as high and mighty while filled with pride for the wrong reasons. We shall strive to achieve such true “height” only with Torah and good deeds. We shall always remember that when we climb the wrong “tallest” tree with the wrong intention, our fall will be greater. We can attest to such wrong heights with the Babylonian Tower.
We notice that the Torah writes five times, in five different verses, that “This will be the Torah of the Sinner” (“Zot Tihiye Torat Hametzora” – “זאת תהיה תורת המצורע”) connecting the sin of Tzarat to the Torah. This came to teach us that when one sins with speaking “Lashon Hara”, he breaks the laws of all five books of the Torah. The Vilna Gaon said that when one says a single word of the Torah, is as if he gains 613 Mitzvot. He also said that when one says a single word of the Torah on Shabbat is as if he gains 1,000 Mitzvot for each letter. This is also a hint to a sinner of how one can relieve himself from such affliction of Tzarat, by studying Torah. We learn that one Jew can achieve atonement on behalf of another Jew, to teach us that we are truly one “body”. When we are united we feel each other’s pain, and can help atone for each other’s sins. We should always feel that another Jew’s problem is as our own. Other people’s flaws shall be felt as our own, just as HaShem loves us (with our flaws) we should do the same and not judge others. HaShem always “looks away” from one’s flaws as he offers everyone the same opportunity to do Teshuvah and elevate the Neshamah.
The Torah speaks of one who has sinned with speaking “Lashon Hara” as worse then a murderer. When one kills a person, this person dies once, but when one speaks ill of a person keeps on hurting him constantly and causes him/her ongoing humiliations. Kind David, as well as our Sages said, the famous verse “Kol Hamalbin Chavero Barbim, Eian Lo Chelek LeOlam HaBa” (“כל המלבין חברו ברבים אין לו חלק לעולם הבא”) meaning they one who humiliates someone, and causes him public humiliation, will not merit the next world. King David said that after he was wrongly blamed and was accused of sending Bat-Sheve’s husband Uriya HaChiti to war. The fact is that Uriya HaChiti sinned against King David and was sent to war for his sins. In my humble opinion, the meaning of this verse is that when one humiliates someone and causes him a public humiliation one does not have a share of the next world. The word “Barabim” (“ברבים”) can mean many times and not necessarily in “public”, as humiliation can stay at one’s heart forever and hurt over and over again.
When one is embarrassed, his/her face turns extremely red. What is actually happening is that the blood vessels fracture at the surface of the skin, as the person bleeds on the inside, under the skin. According to some medical research, sudden, unexplained reddening of the skin can be extremely embarrassing and worrying. This is referred to as blushing and is usually a normal response when embarrassed, angered or experiencing distress or any other strong emotions. Blushing in the face may be accompanied by redness on the neck, arms and chest. This occurs due to dilation of the blood vessels under the surface of the skin. Redness of the face, sweating, feeling hot, itchy skin and blisters on the face are common facial symptoms that accompany a flushed face. However, there are also some additional symptoms that may occur with blushing. These include anxiety, dizziness, diarrhea, fatigue and heart palpitations (cause for heart attack). If the blushing is not experienced only momentarily and if it is accompanied by some of the rare symptoms mentioned above, it may be the result of an underlying medical condition that requires medical treatment. So we must never bring a person to such pain, as can be caused by “Lashon Hara”.
When a person sins with speaking ill of his fellow Jew and causes a strife and separation among people, he too deserves to be separated from the rest of the community. The punishment of this sin is considered as exile, just as Bnei-Yisrael and Miriam were punished for speaking “Lashon Hara” about Moshe and the Land of Israel, to name a few. It is interesting to learn that the word “Metzora” (“מצרע” – one who has Tzarat) has a numerical value of 400, same as the number of years Bnei-Yisrael were be in exile in Egypt, as was told to Avraham by HaShem.
The Talmud teaches us that the incense burned on the Altar in the Beit-HaMikdash is also a remedy to atone for “Lashon Hara” and to receive forgiveness from HaShem. One of the punishments of Tzarat is when one’s body gets boils (“Shechin” – “שחין”). The numerical of the word “Shechin” in Hebrew is 368. We know that in the time of the Beit-HaMikdash the Kohen burned the incense in order to atone for the same sins. These incenses are also comprised of 368 kinds (“Meneh” – “מנה”) of various spices that have the same numerical value. In order to purify one who sinned, the Kohen would place oil on his right ear (verse 14:17). The word “Ozen” (“אוזן” – ear) intended to only listen to words of “Chen” (“חן” – grace) just as the Torah speaks and what HaShem intended it to be used for. Both words “Ozen” and “Chen” have the same numerical value of 58, just as the word Noach (“נח”) who was described as “Noach walked with God”. To teach us that when we listen to HaShem and follow all that he commanded us to do, we too will be “walking” with Him as Noach did.
We also know that the two birds that help atone for one’s sin of Tzarat are kosher and the Torah uses the word “Tehorot” (“טהרות”), meaning pure. The numerical value of the word “Tehorot” is 620 which is also the numerical value of the words “Keter” (” כתר” – crown), and “Shishi” (“שישי” – Friday). This comes to teach us that one who controls his evil inclinations will rein his personal kingship and merit the double portions of Mann on Friday. We sacrifice two birds to symbolize our two behavioral characteristics – the good and the evil inclinations. We sacrifice one bird in order to get rid of the evil inclination. We free the other bird to resemble our good inclination to be free of all evil.
It says in the Gemara (Sanhedrin 100a) “In the future Hakadosh Baruch Hu will bestow upon every righteous person 310 worlds”, as it is written, “LeHanchil Ohavai Yesh” (“להנחיל אוהבי יש”), which means, “To cause those who love me to inherit substance of 310 times (worlds)”. The Talmud teaches us that a righteous person who loves HaShem will receive 310 worlds in the world to come. The Gemara uses the word “Yesh” (“יש”) which also spells the word “Shai” (“שי” – gift) that is also mentioned in Mishlei 8:21. From that we learn that the word “Shishi” alludes to the double portion of Mann Bnei-Yisrael received on Friday, and it alludes to Gan-Eden in the times of Mashiach. We merit Mitzvot all week in order to receive the “double portions”, as heavens of Olam Haba (next worlds) are considered like Shabbat. The word“Shishi” in Gematria is 620, which alludes to the word “Keter” as by keeping Shabbat we are being crowned by HaShem.
The Rambam writes: “This discoloration mentioned with regard to clothing and homes, which the Torah called Tzarat, a name that it shares with the physical disease “Tzara’at”, is not a natural phenomenon; rather, it was a sign and wonder in Israel in order to warn them against Lashon Hara, evil speech. One who spoke “Lashon Hara” was punished by having the walls of his home discolored. If he repented, the home became pure again. If he continued his wrongdoing to the point where the home was dismantled, the leather and linens in his home, on which he sits and lies, become discolored. If he repented, they became pure. If he continued his wrongdoing to the point where they are burned, the clothing he wears becomes discolored. If he repented, they became pure. If he continued his wrongdoing to the point where they are burned, his skin becomes discolored and he contracts Tzarat, and he is separated and publicly isolated, until he no longer engages in the sinful speech of frivolity and “Lashon Hara”. The word “Lashon” “לשון” (tongue) in hebrew also spells the word “נושל” “Noshel” (removed) referring to loosing, when someone engages in “לשון הרע” “Lashon Hara” he/she will guarantee a personal loss.
The Torah warns against all this and says (Devarim 24:8-9), “In cases of skin affliction, be most careful… Remember what HaShem your God did to Miriam on the journey”, meaning contemplate what happened to Miriam the prophetess who spoke against her brother Moshe… and was punished with Tzarat; all the more so, then, [will this occur] to the wicked, foolish people who often speak high and lofty” (Hilkhot Tum’at Tzara’at 16:10). Chazal’s outlook on “Tzarat” as a punishment is parallels to their perspective on other forms of disaster that befall an individual or a community as a punishment for a certain transgression or several transgressions. Let us take as an example from the Mishna in Avot (5:9): “Wild animals come to the world on account of false oaths and desecration of the Name of HaShem. Exile comes to the world on account of idol worshippers, immorality, murder and failing to let the land lie fallow”, meaning letting the Land of Eretz Yisrael uncultivated, unplowed, untilled, unplanted, unsown, unused, dormant, resting, empty, and bare. We should learn from such prophecy that when we speak ill of each other with “Lashon Hara”, we really speak ill of our Holy Land, our beloved Israel, and we will be punished with an exile, just as we suffer twice already.