by Joy Scott, Am Haskalah Congregant
The essence of this week’s Torah Parsha (METZORA) pertains to ritual impurities. There are references to spiritual impurities within a home (detected by the appearance of dark colored patches on its walls); and, impurities engendered by nature of intimate relations between a husband and his wife. However, the predominant theme of METZORA concerns the gravity and consequences for engaging in ‘lashon hara’: evil speech, gossip, or slander about another person.
Any individual, known to have participated in such activities would suffer a skin condition (TZARAAT), with symptoms analogous to those of leprosy. This person was banished from the community; forced to endure numerous cleansing rituals; and, to remain outside his/her tent for ten days (1). According to Rashi, the person who committed the sin of ‘lashon hara’ must bring “two live birds as offerings, to the entrance of the Sanctuary, because birds continually chatter and chirp” (2) – -a metaphor for idle talk or gossip.
Despite the fact that ‘lashon hara’ is not singled out in the Torah for a prohibition in its own right, our sages regarded it as one of the worst of all sins – – as evil as the three cardinal sins- – idolatry, murder, and incest—combined (3). We may be inclined to read Parsha (METZORA), and the words of our sages with a sense of bewilderment. It may seem logical to question whether the stigma of skin discoloration and ostracism from the community is too severe a punishment, merely for an utterance to a friend, regarding a third person. To understand the sense of the magnitude of this sin is the awareness that Judaism is less a religion of holy people and holy places, than it is a religion of ‘words’. Words can be creative, but also destructive. Gossip sows the seeds of distrust and envy.
The biblical authors were incapable of even speculation as to how every aspect of life, in every part of the world would be completely transformed over thousands of years. Yet, they did have the wisdom to know that the basic nature of mankind was not likely to alter. In every society, there are individuals, who thrive on disparaging other people, gratuitously discussing their faults, simply for the ‘pleasure’ involved in such actions. The victims of these ‘casual conversations’ are susceptible to serious harm: broken families or relationships; negative effects on their careers; loss of friends; erosion of self-esteem; and, a host of psychological or physical maladies.
Our sages tell us: “Do not judge another until you reach his/her place” (4). At the end of the prayer we say at every ‘Amidah’ are the words: “We pray to God to help us close our lips so that we do not speak badly about others, nor react when others speak badly about us” (5).
Judaism has zero tolerance for someone who even hints at another’s shortcomings…As Jews, it is incumbent upon us to embrace the symbolism of Parsha (METZORA), and the words of our sages, lest we be labeled as one who has committed the sin of ‘lashon hara’
FOOTNOTES:
(1) LEVITICUS (14:7-14:12)
(2) “Rashi: On Leviticus”
(3) Maimonides, Rashi, et.al
(4) Avot 2:5 (“Ethics of our Fathers”)
(5) MyJewishLearning.com (Amidah)