Parshas Tazria/Metzora
In this week’s parsha, the Torah discusses various laws pertaining to people who have contracted tzaraas. Poorly translated as leprosy, Chazal teach us that tzaraas, is not merely a physical disease that infects one’s flesh, but rather is an affliction that stems from a spiritual illness as well. The gemara in Erchin 15 says that “metzora,” the Hebrew term used for one who has contracted tzaraas, is actually an acronym for “motzi shem ra,” one who gives another a bad reputation. Chazal were very outspoken regarding one who engages in lashon hara. The gemara in Nedarim 64 says that a metzora is considered equivalent to one who is dead. Additionally, the gemara in Sota 42 says that people who speak lashon hara will not merit to receive the Divine Presence in the hereafter despite all the other good deeds or qualities they may have. The gemara in Erchin 15 calls one who speaks lashon hara a heretic and testifies that even G-d is disgusted with such a person. Why is the Torah so harsh and unforgiving in regards to lashon hara? Why does speech, an act that causes no physical damage or destruction, receive more criticism and incur more punishment than so many other aveiros?
The Ramban and Unkelos comment at the beginning of sefer Breishis that what makes man unique is precisely his ability to converse and express ideas. Man is the only creature not limited to mere physical activity. Rather, man, with his exalted aptitude for communication, has the power to relate to others, develop ideas, and ultimately evolve. Such special ability indicates man’s superiority as being the pinnacle of all creation and publicizes his incredible potential and nobility of soul. Speech gives man the potential for spiritual greatness as well. In regards to Torah learning, speech is critical and prayer is only made possible through verbal expression. Speech also signifies the likeness of man to his Creator, being that Hashem created the entire world through speech. Therefore, if one misuses this tremendous gift and instead uses his speech against the very One who gave it to him, his sin is beyond measure. The power of speech is designed for one to be able to say words of Torah, help others, and pray to our Creator. To use it for negative purposes is in truth denying the greatness of the gift and rebelling against the one who gave it. We should appreciate the fact that our ability to speak is very special and do our best not to use it inappropriately.
The Rebbe of Slonim adds that another reason why lashon hara is so awful in the Torah’s view is that a person gets no real personal benefit or pleasure from speaking it. The root cause of most aveiros can easily be attributed to the frailty of man and the ability of animalistic desire to prevail over the intellect. However, when a person speaks lashon hara, he is simply testifying to his own evil. The motivation to speak lashon hara comes from negative character traits such as arrogance and jealousy. The Chofetz Chaim writes that lashon hara stems from baseless hatred and that it was precisely this maliciousness of character that led to the destruction of the second Beis HaMikdash. Unlike other sins, one does not fall prey to lashon hara due to a lack of resolve or the feebleness of the human spirit. Lashon hara offers a person no gain and presents no pleasure whatsoever that is capable of alluring him to sin. When one speaks lashon hara it is one’s own doing and one’s own wickedness. Words of lashon hara are purely the product one’s own negative choice.
So how can one eradicate the tendency to speak lashon hara? Rav Meir Chadash tells us that Chazal in many places encourage us to have an “ayin tova,” a good eye. Having a good eye means being content with what one has, not being jealous of others more privileged, and looking at others in a benevolent manner. To have a “good eye,” claims Rav Chadash, one must train oneself to look positively at life. To have a “good eye” one must choose to “see well.” The more one can learn to enjoy life and find happiness in what G-d puts in front of him, the more one will find oneself relieved of all of the unpleasant feelings and ideas that lead to speaking lashon hara. When one learns to see only the good in life and in others, lashon hara becomes an implausible option and it is impossible to find satisfaction in speaking negatively about anyone. To see things in a positive light in general is something that a Jew should always strive to do. As Rabbi Shimon Green says, the normal state of a ben Torah should be ecstatic.
The Alter of Slabodka always aspired to find the good in others. Even though he was the Mashgiach of a busy yeshiva that constantly needed to probe incoming buchrim s to determine their compatibility with the yeshiva and how to help them, the Alter would always find a way to make the process a positive one. He would only ask about the good qualities of the buchrim. From the qualities he noticed were not mentioned, the Alter would infer that those would be the areas in which he would need to help the young talmidim improve. Rav Elchanan Wasserman also was very outspoken in finding the good despite the bleakness of a given situation. After returning from America to Europe, Rav Elchanan was asked by an inquisitive crowd about his perspective on the current state and future of American Jewry. Expecting to hear harsh words from Rav Elchanan due to the well-known slackness of American religiosity, the crowd was astounded to hear words of hope instead. “I was in America and I found that the youth there have tremendous potential,” remarked Rav Elchanan. “Deep down they’re searching for truth and their souls yearn for Torah. They just need someone to teach them. If those who have the ability to spread Torah in America do so, there is a lot we can look forward to. The Jews in America have real potential to become tremendous bnei Torah.” Baruch Hashem, Rav Elchanan’s words have come true.
May we all be zoche to be protected from the sin of lashon hara and find the good in others!!!