The majority of the sections of parshiyos Tazria and Metzora discuss the detailed halachos of both the impurity and the purification process of the metzora as well as those of clothing and houses stricken with tzara’as.[1] Chazal and the commentaries (see Rashi to Tazria 13:46 and to Metzora 14:4) unanimously identify tzara’as as an outward manifestation of spiritual deficiency whose sole cure is repentance. This is indicated by the metzora’s being “brought before the kohein” (14:2) (see Kli Yakar), the spiritual guide who facilitates his atonement not only through declaring his state of impurity and purity but by performing the various acts of purification and offering several korbanos to facilitate the process of correcting his sins. Perhaps it is not unreasonable to assume that, besides the formal acts of purification performed by the kohein, a knowledgeable kohein would also speak to the metzora instructing him in a tailor-made program of teshuva to assure that the sins causing the tzara’as can be properly avoided in the future.
The Talmud (Arachin 16a) lists seven sins whose punishment can be tzara’as.[2] The ones most highlighted by the commentaries are the sins of lashon hara and gasus haruach (arrogance). Indeed, the Gemara (ibid. 15b) and Midrash (Tanchuma, Metzora 3) list various Biblical allusions linking tzara’as and the sin of lashon hara. The word מצורע can be viewed as an abbreviation of מוציא שם רע – one who defames another’s reputation. The verse from Mishlei (21:23), “שומר פיו ולשונו, שומר מצרות נפשו – One who guards his mouth and tongue, guards his soul from travails,” can also be read with a play on words as שומר מצרעת נפשו – he saves himself from tzara’as, also indicating a linkage between lashon hara and tzara’as.
Not surprisingly then, the commentaries teach that the purification process presented in parshas Metzora contains many symbolic atonements of and spiritual techniques for correcting these sins. Quoting the verse from Mishlei (18:21), “החיים והמות ביד הלשון – Life and death are in the hands of the tongue,” the Chafetz Chaim (al Hatorah) explains that to correct the flaw of evil speech engaged in by the metzora, he must go to a kohein, one whose speech is primarily the holy speech of Torah ("כי שפתי כהן ישמרו דעת, ותורה יבקשו מפיהו" (Malachi 2:7)) and whose very words determine the impurity and purity of the afflicted one. Thus, evil speech causes the punishment, and the holy speech of the kohein facilitates spiritual rehabilitation. Kli Yakar (14:4, s.v. “v’ta’am lishtei tzipparim”) and Sefer Apiryon (by Rav Shlomo Gantzfried, famed author of Kitzur Shulchan Aruch, quoted in Tal’lei Oros) both interpret the symbolism of the two birds brought, one slaughtered and one set free, as indicative of how the metzora should now act. Birds chirp, alluding to chatter or speech (see Rashi from Chazal to 14:4). The former metzora must “kill” or cease the evil speech as indicated by the slaughter of one bird. But he cannot just stop talking! He must now use speech exclusively in a proper manner, engaging in words of prayer and Torah study as alluded to by the freeing of the live bird which also chirps. A similar idea is recorded in an anecdote about Rav Yisrael Meir Kagan zt”l, who, after publishing his central work, Chafetz Chaim on the laws of lashon hara, was approached by an individual who complained to him, “Rebbe, after you published this work, we cannot say anything!” To this, the tzadik replied, “On the contrary! Before I described when speaking evil of another is prohibited and when it is permitted, you couldn’t open your mouth out of concern that maybe what you were saying was lashon hara. Now that you have a detailed guide as to the assur and the mutar, now you can speak!” Indeed, it is said of the Chafetz Chaim that he was a very pleasant conversationalist; he just was careful to only speak that which is permitted. This story alludes to an important, additional type of permissible, and sometimes even required, speech. Proper speech does not solely consist of words of Torah and prayer but sometimes, when the occasion calls for it, includes even derogatory words when they are done l’toeles, for a positive benefit in order to protect someone from damage. Lashon hara l’toeles has detailed laws as to when and how it is permitted – all spelled out in detail in the sefer Chafetz Chaim and related works – and is often not just allowed but required in fulfillment of the commandment of “lo sa’amod ‘al dam rei’acha” – not standing idly by when a fellow Jew is in danger of being harmed.[3]
The blood of one bird is to be dripped into mayim chayim, spring water. Kli Yakar explains that this also alludes to eliminating evil speech and substituting words of Torah, which is compared to “living waters,” for the sinful speech. The atonement of the sin of haughtiness which also causes tzara’as is alluded to by the earthenware utensil which the water and blood are placed in. When a keli cheres absorbs non-kosher food, it cannot be kashered; it must be broken – “ein lo takana ela shevira.” This alludes to “breaking” one’s ego in repentance. Of course, the sins of lashon hara and haughtiness are interrelated. One who has an overinflated sense of their worth will take the liberty of bad-mouthing others to gain popularity; one who is properly humble views harming another just as severely as harming oneself.
Rav Shimshon Raphael Hirsch explains the allusion conveyed by the two birds in an opposite manner. He first notes the parallel to the two goats brought on Yom Kippur. Whereas one is slaughtered and its blood is sprinkled in the Holy of Holies, the other is “v’shilach - sent away.” So too concerning these two birds, one is slaughtered and one is sent away. A bird, not generally accepting subjugation to a master, represents unbridled animalistic freedom, that which, when manifested by a human being, leads to a sinful life both bein adam laMakom and bein adam lachaveiro, his sense of personal gratification not allowing for the sensitivity necessary to be a cooperative member of society. The teshuva process of the metzora requires the subjugation of his animal nature to the will of G‑d, or, in the language of Tanya, the subjugation of the nefesh habehamis to the neshama Elokis. The slaughtered bird represents this subjugation of the animal nature of man to the higher order of sanctity commanded by Hashem, its blood being placed in “mayim chayim,” representing the values of Torah. Physical involvement in the world is not to be eschewed; it is to be channeled for a higher purpose. The second bird being freed “on the face of the field” symbolizes sending the unfettered animal nature where it belongs, in the wild, not in human behavior. The fact that Chazal teach us both concerning the two birds of the metzora and concerning the two goats of Yom Kippur that they are to be acquired together and to look alike further highlights the idea of free choice; each creature represents the same human being, and he can decide whether to live a life of sanctity or the opposite.
On a practical level, especially in an era of instant messaging including the ability to forward something sent on the internet to thousands of people in a split second, the encouragement of consumers of goods and services to write a review of the product and the seller and an environment fostering instant comments on everything one does and everywhere one visits, the proper application of permitted or even required speech versus prohibited speech takes on even greater scope and significance than in the past. The only solution is to study the laws of lashon hara thoroughly from a variety of sources available in so many different forms beyond the original classic sefer Chafetz Chaim and to seek Rabbinic guidance in different situations. May Hashem guide us to use the very essence of our humanity, our ruach memal’la, only in a befitting manner.