In Parshat Metzorah we continue to learn about the unique and laws of tzaraat – the affliction most associated with the transgression of loshon hara. Though usually understood to be an affliction of the skin, we learn that the condition of tzaraat can affect not only one’s body, but also one’s home. The rabbis tell us that "there has never been, nor will there ever be, a house smitten with leprosy. Why then was the law given? To study it and to be rewarded for studying it” (Sanhedrin 71a). Clearly there are important lessons to be gleaned from this parsha that we must try to understand and internalize.
The Torah tells us that the following procedure was done to a house that was afflicted with tzaraat:
He shall demolish the house, its stones, its wood, and all the [mortar] dust of the house, and he shall take [them] outside the city, to an unclean place (Vayikra 14:45).
In reading these words, we might wonder why is the consequence so harsh – why not simply isolate the house for 7 days as the individual does when contaminated? In answering this question we learn an important lesson about the value of the Jewish home. Chazal explain that a home in which negative speech is commonplace is also likely to be a home in which negativity towards others sets the tone of the home. In an atmosphere in which people are not sensitive to loshon hara, the environment will only continue to breed impure thoughts and ultimately improper actions. For this reason, the very drastic consequence of complete destruction must be in place – the pillars upon which the home is founded must be broken down, forcing the members of the home to rebuild on more wholesome, pure, and constructive foundation.
The purification process the house that is marked with tzaraat reminds us that there are times in our lives that in order to raise ourselves higher, we must first admit to and ultimately remove the flaws that were bringing us down. In order to fill ourselves with good thoughts and our lives with good deeds, we must first recognize and remove the negative thoughts and qualities that hindered us from making the right decisions in the past.
This notion of removing the bad in order to find and experience the good is demonstrated further in our parsha. Chazal explain that while the metzorah was destroying and breaking down the walls of his house, he had the opportunity to find a hidden treasure that was placed by the nation of Canaan before Israel’s conquest of the land. In grappling with the question of why the individual who has transgressed such a serious sin might find a treasure during this purification process, Rabbi Friedman suggests that this is a reminder to the individual and to everyone else that underneath the negative qualities there is the essence of the person that is good.
And so, we must we are able to remove the negative exteriors that sometimes build up over the years (whether it is cynical, critical perspectives we have internalized that have replaced our hope and faith in ourselves, our friends, our humanity…or whether it is physical desires and instant gratifications that have numbed us from the things that bring us deeper, longer lasting satisfaction), we will find and expose the inner and true good that lies within.
Indeed, embedded in the laws of tzaraat is the Jewish notion of sur merah v’aseh tov - stray from evil and do good (Tehilim 34). One more example is found in the laws of the cleansing process, when the individual is commanded to bring two live birds - one that will be slaughtered and the other will be let loose in an open field to live (13:53). Chazal note that the symbolism of the birds, a creature of constant chirping and chatter, reminds the metzorah that his impurity came from improper use of his speech. The slaughter of the first bird represents ridding oneself of evil, idle, negative chatter. How then do we understand the significance of the second bird that is let free?
In trying to understand the more encrypted symbolism of setting the second bird free, Rabbi Shlomo Yosef Zevin writes so beautifully that birds do not only chirp and chatter - but they also sing a most pleasant song. The significance then of the bird that flies away is that it reminds us that it is not enough to simply stop speaking loshon hara (sur mera), the individual must also recognize the positive ways in which he can use his voice and his words – he must begin now to focus his energies on using speech for the good.
Most of us find it really challenging to not do certain things that we know we aren't supposed to do - and certainly loshon hara is no exception. But perhaps the lesson and the key to overcoming this challenge is to change our mindsets - don't focus only on what we are not allowed to do, but instead focus on what positive things we should and could we be doing and saying. Eventually when we force ourselves to think and speak in positive terms we will start thinking more naturally in that way and we ultimately look at each other more positively and certainly speak about one another more positively. Perhaps we will train ourselves to see beyond the surface and see the inner goodness and treasure that lies within.
And so, all the details of the laws of the metzorah come together to teach us a deeper understanding of sur mera veaseh tov. We learn that when we are able to bring down the negative exteriors, we will find the goodness in ourselves, and in the people and things around us. We also learn that both steps of this axiomatic phrase are in fact necessary – first to acknowledge and get rid of the negative thoughts and actions that prevent us from living the most pure lives, and then focusing on the positiv and looking ahead with this positive outlook and positive goals in mind.
This is precisely the process we are all undergoing during the month of Nissan as we prepare ourselves, our homes, our spirits for the upcoming holiday of Pesach. Chazal tell us that the chametz holds much symbolic meaning – the inflation of ego, the excess of physicality, the delaying of pursuing mitzvot. All of these negative qualities and tendencies that distract us from our deeply real and spiritual goals.
The days before Pesach is the time we recognize that this chametz exists in our homes and in ourselves – and now is the time we can be sur mera – we rid ourselves of these negative things. Nissan is also a month of new beginnings as we commemorate the rebirth of the Jewish nation. And so, after the process of sur mera we can, and we should, begin the process of aseh tov – focusing on the good and striving to be even better. May Hashem help us to rid ourselves of the chametz and to maintain our pure and positive outlooks and goals throughout this month and long after!
Shabbat Shalom, Taly
