Both Tazria and Metzora focus primarily on the condition of tzaraat. Commonly translated as leprosy, tzaraat is not a regular physical condition but a visible reminder of our mortality (Talmud Nedarim 64b). It renders someone tameh (impure), preventing them from entering the sanctuary and distancing them from God.
Tzaraat is a spiritual affliction manifesting as a physical one which can only be diagnosed and remedied by a Cohen (priest) rather than a medical doctor. Upon examination, the Cohen either declares the person impure or diagnoses a seven-day quarantine period leading to re-examination. The Cohen reserves judgement until then, ensuring no hasty and inappropriate conclusions.
Although there is no mention of speech here, the rabbis connect the condition to Miriam’s negative speech about Moses in Numbers where she contracts tzaraat (Exodus 4:1-7).
The Talmud teaches that “negative speech” (lashon hara) is like committing all three cardinal sins: idolatry, incest and murder. It kills three people: the one who says it, the one he or she says it about and the one who listens to it (Arachin 15b).
Further, Maimonides explained that one who speaks lashon hara creates dissension within the camp (Hilchot Deot 7:3). Therefore, that person’s punishment as a metzora (a person with tzaraat) was to be temporarily banished from the camp.
Clearly, negative speech can have devastating consequences. But how are we to understand the limits of this prohibition? Could there be positive aspects of negative speech?
Negative speech can be justified for a defined to’elet (benefit) – saving someone, testifying, rebuking or preventing harm. The Chafetz Chaim (Rabbi Yisrael Meir Kagan) says that if someone saw another person wrong, damage, or shame someone, he may reveal it for a constructive purpose.
To do so the facts must be verified, the act must be judged carefully, rebuke should come first if possible, there can be no exaggeration and the intent must be purely constructive with no less harmful alternative.
Lashon hara should not be seen as a blanket prohibition but must be carefully judged. Just as a key role of the priest is to distinguish between tahor (pure) and tameh (impure), so too we must discern when it may be necessary to speak negatively.
This could include the need to raise our voices against a get refuser who is in breach of a siruv (contempt of court) notice issued by a Beth Din for failing to comply with their directions to come to the Beth Din to give a get.
It can also apply to speaking out against those committing acts of violence in the name of religion. We should, with due consideration and knowledge of the facts, raise our voices in respect of such important Jewish values.
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