Like a Lesion
There are some who are not sensitive to subtle language when they should. There are others who are too careful even when their words can be misconstrued. Our verbal challenge is to know when to use pure language and when to use language purely. METZORA METZORA
Indirect!
One of the strangest phenomena the Torah records is the one discussed in this week’s parsha concerning a house that was afflicted with tza’ra’as (incorrectly translated as leprosy), a form of lesion that affected people’s bodies, clothing and even their homes.
Upon discovering this “disease,” which was the appearance of a lesion-like discoloration of the stones of the house, he would call a Kohain (priest) to determine whether it was truly afflicted with tza’ra’at. If that was the case, the Torah prescribes a process of purification.
The Torah states that the house owner should inform the priest that “There appears METZORA to me to be something like a lesion in the house.”
Rashi takes note of the indirect way of presenting his discovery of a lesion to the Kohain. Instead of saying “There is a lesion in my house,” he states “There appears to me something like a lesion in the house.” This is to teach us, Rashi explains, that even if the person was a scholar and well versed in the laws of lesions, nevertheless he should never state categorically that he saw a lesion. He must wait for the priest to come, examine it, and declare it to be lesion.
The question can be raised why is it wrong for the owner of the house to state unambiguously that he saw a lesion if that is indeed what he saw. Why the added qualifier “like”?
Language Sensitivity
One simple answer is that the entire phenomenon of tzara’as, our Sages tell us, was a reaction to lashon hara. Lashan hara is usually translated as slander or gossip, or simply speaking ill of others. However, a METZORA broader way of rendering this phrase is: bad use of language. Obviously, the worst violation of poor or bad use of language is when we use it to hurt others, but it is not restricted to that extreme form of abuse. To counter lashon hara one must not only avoid speaking ill of others but they must also use the most refined and elegant way of speaking.
Speech Makes us Human
To explain: The greatest gift G-d has given us—and the gift upon which all the other gifts are founded—is our humanity, and the most pronounced expression of our humanity is our ability to communicate through speech.
Indeed, when dividing all levels of existence into the four categories of: the inanimate, vegetation, animals and humans, the term used to describe humans is “midaber-a talker.” The power of speech is the most profound expression of our humanity.
One way of understanding why speech and not intelligence is the hallmark of humanity is to understand the essence of speech. Animals METZORA also communicate, but human speech is unique.
There are three ways through which we express our ideas and feelings: thought, speech and action:
Thought is personal and intimate. When we think we are communicating to ourselves.
Action, on the other hand is external to us. And while action is also a form of selfexpression and communication to the outside it represents that part of us that becomes detached from us. Action is our ability to impact and effect the world outside of us. This trait an animal also possesses.
The Bridge
Speech is the bridge between the two worlds of self and the other. When a person speaks, others can hear and be part of your thought process, unlike thought. But, speech is also unlike action where the person’s intimate involvement is not detected by the outside. When a person speaks their feelings are clearly expressed. The verse “his soul leaves METZORA him as he speaks,” expresses how profound speech is. Speech is thus truly a Divine power that enables us to express the innermost sentiments to the outside.
Breach of Trust
This ability to relate to others one’s most intimate feelings is a gift that G-d gave to humans. Therefore, when one takes this exquisite gift and uses it poorly, it is a serious breach of trust. It is comparable to one who takes a piece of jewelry given as a wedding gift and uses it to remove filth.
It goes without saying that we should avoid using profanities and vulgar language. Jewish tradition also encourages the use of euphemisms to avoid the use of negative language. Great and holy rabbis would even avoid using the word death or evil. Instead they would use the awkward expression: “the opposite of life,” or the “opposite of good,” whenever the message would not be misunderstood.
To the “outsider” this might seems unnecessary and even frivolous and extreme.
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However, it is the extreme form of sensitivity that we apply to speech that helps us to become more refined in all the other areas of life. Of course, it is self-understood that one cannot used refined language and behave in an unrefined way. Or as a rabbi once remarked to the person who complained that so and so called him a rather “colorfully” negative name: “To be it is all right, just to say it is wrong?”
In addition to the fact that speech is a rare Divine gift, speech also has the capacity to unlock hidden aspects of our personalities. Kabbalah teaches us that positive speech can make the latent positive energies surface, while negative speech can do the same with regard to hidden or suppressed negative energies.
Clarity Trumps Sensitivity
We can now understand why the Torah does not want the owner of the house to state categorically that he saw a lesion in his house; yet the Kohain must make that declaration.
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According to Jewish law, only the Kohain can declare the house unclean and subject it to the process of purification. Thus, the Kohain must state clearly that there is a lesion and the house is unclean. He cannot use euphemisms or vague statements.
Clarity about matters of law and behavior override the importance of refined and positive language. If we see a child running into the street, we do not use euphemistic language. We must shout and say what it takes to stop the child. The person who hesitates in that type of a situation to find the “proper” words deserves the Talmudic label: “Chasid Shoteh-A pious idiot.”
Three Reasons for Indirectness
But the owner of the house, whose declaration has no effect, anyhow, must be more sensitive than others to not state categorically that there is a lesion. And this so for several reasons:
First, the very phenomenon of tzara’as was a reaction to the malevolent use of speech. Surely, when one goes through the process of METZORA cleansing oneself from the improper use of speech, they must be more conscientious than the average person in selecting a less negative way of articulating their thoughts.
Second, since negative language can actually activate dormant negative energy, this individual—whose declaration has no therapeutic value—would only be activating and strengthening his weaknesses by stating the negative so blatantly.
Only the Kohain who functions as the spiritual surgeon, and the person who is identified with the trait of kindness, must be blunt in his declaration so that he can “surgically” remove the negative influences from the person who was afflicted with tzara’as.
Third, just as there is a prohibition against speaking ill of others, one should not disparage oneself needlessly.
Some people have a tendency to be very harsh on themselves, thinking that it is good to be self-deprecating and humble. In the pursuit of the noble trait of humility, some will actually grossly exaggerate their own METZORA deficiencies and cause themselves harm in the process.
On the other hand, it is crucial that we do not overlook our faults. If we see a “lesion” developing we must do something about it.
By using the term “like” a lesion, the owner of the house satisfies both demands. He is conscious of his potential spiritual malady (of which the lesion was a physical manifestation) and is taking action to deal with it, while at the same time not jumping to conclusions and exaggerating the extent of the malady.
Sensitive Time
We are living in the most sensitive time of history. As we have stated repeatedly in so many of our weekly messages that we are standing on the threshold of the future Redemption. In this precarious position—it’s not easy to stand on a threshold for too long—our “house,” figuratively speaking, seems to us to be afflicted with serious lesions.
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The Torah therefore exhorts us not to be too harsh in our own self-condemnation. To be sure, we must take notice of our “lesions” and deal with them. But, we should not put ourselves down. We are not bad people despite the fact that our faults appear to be faults. But we ought never to become hysterical in our own self-judgment.
In addition, our Sages tell us that the way to correct the negative forms of speech is to engage in positive forms of speech. See the good in yourself and others. Be generous with your praise of others. And finally, we should spend more time utilizing our Divine gift of speech for the study of Torah and recitation of the Psalms in particular.
All this positive energy that we will generate through all of the positive speech (as well as thought and action) will finally help to push us off the “threshold” of Redemption into the Redemption itself.
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From the book Light from the Future: Parshas Tazria-Metzora by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
