Parshat Tazria – April 12, 2024 / 5 Nisan, 5784

I would like to share with you a Hasidic Tale: There was once a man in the town of Pinsk who was known for his tendency to gossip. One day he learned a strange, but true, fact about a local merchant. Not able to contain his newfound knowledge, he shared it with a few people he knew, and lo and behold, the information spread around Pinsk like a viral video would today. The gossiper felt bad about what he did, so he decided to seek the counsel of the local Rabbi. He said, “Rabbi, I feel terrible about spreading this information around. What can I do now?” the rabbi replied, “first what you must do is find a pillow filled with feathers and come back tomorrow.” The man did not understand the request, but complied with his trusted rabbi’s instructions. The next day he came to the rabbi with the pillow filled with feathers. He said, “what do I do now, rabbi?” The rabbi said, “Now I want you to tear the pillow and let the feathers fly into the breeze.” Another strange request, but the gossiper from Pinsk complied. The feathers flew through the air and out of sight in every direction. “Now what,” said the gossiper. The rabbi looked at the gossiper from Pinsk and said, “Now what you must do is refill the pillow with the feathers you have just released. Go, gather them, and fill the pillow again. “That’s impossible, they’re everywhere now!” said the man. “Exactly,” said the rabbi. This is what happens when we engage in lashon ha-ra.

Lashon Ha-ra, or the evil tongue. Why do I bring this story up? This week’s Torah portion, Tazria spends most of its time discussing the odd affliction that is known as “Tzaraat.” This condition is often translated from the Hebrew into English as “leprosy.” First, it’s important to note that what was once called leprosy is a diagnosable medical condition called Hansen’s Disease, and it is not easily transmissible. The CDC makes it clear that Hansen’s Disease transmission from person-to-person requires prolonged exposure to an infected person over many months; not to mention the signs and symptoms are not quite consistent with what is described in the Torah. The word “tzaraat” that is so often translated to mean “leprosy,” is a questionable translation that likely has its roots in the Septuagint, or “Greek Old Testament.” When being translated into Greek, ‘tzaraat” was replaced with the Greek word for “scaly,” which is “lepra.” Lepra. Leprosy. Translation fumbled.

Our Great Sages seem to focus on the strange and scaly affliction of tzaraat as being the result of Lashon Ha-Ra, or gossip and perhaps slander and derogatory remarks. The sages mention Miriam who talked negatively about her brother Moses and was struck by tsaraat for seven days in the book of Numbers. They also use Exodus, and the moment at the burning bush when Moses speaks in a negative manner about his own people: the people of Israel. He was afflicted with tzaraat, only on the hand for a short duration. It seems clear that tzaraat is not strictly a medical condition, but some type of malady of the soul that derives from hateful or, at the very least, unhelpful, speech. We talked last week about the importance of putting into our bodies that which is pure, and this week we discuss the importance of letting out of our mouths that which is also pure. 

Our tradition is a tradition of words. The final book of our Torah is even called “words,” or “Devarim.” Words can hurt, and words can heal. Sticks and stones may break our bones but words can never hurt us has proven to be an untrue maxim. Injuries from sticks and stones often heal. The feathers from a destroyed pillow of Lashon Ha-Ra are nearly impossible to put back into the case once they have been released. 

It is no secret that we are at a sensitive time in our history; aside from the stresses of the ongoing situation in our dear Israel, we are fast approaching a major election in this country. We must not shy away from the fact that opinions on politics have probably never been more divided in this country than they are now. It will be easy in the coming months to fall into the traps of Lashon Hara. We will likely be tempted to say something unsavory about someone whose views seem completely contradictory to ours. Slander will be low-hanging fruit. The next time we speak or act, perhaps we should envision that the intentions of our words and actions will manifest themselves on our skin. What kind of beauty or boil would my speech and actions create on my outer-self? If our answer does not satisfy, perhaps it is time to isolate and destroy the toxic “tzaraat” in our souls. And then, “…after that may [we] come into the camp” (Lev. 14:8) and rejoin our people, who need us to have a clear mind with good intentions.

Let us remember that we need one another, especially in a post-October 7th world. We will not agree on everything. We cannot let our differences divide us in a toxic fashion. The biblical treatment for a person with tzaraat was not medicine, but removal from the camp for a time until the tzaraat had cleared up. Perhaps this tells us just how poisonous Lashon Ha-Ra can be. If we allow our differences to create an environment that does not feel pure and holy and safe, we can impact the entire kehilla, our whole community. 

May we all be blessed on this holy Shabbat to learn the lesson of the gossiper of Pinsk, and to release into the ruach, the breeze, the feathers of support, love and mutual understanding. As we move forward into the uncertain future, what we need to be certain of is that, even with wildly disparate views, we find commonality in our need for one another, and always find that essence of Shalom–Wholeness within our perceived other. The wholeness we seek does not spring from a single axis, but thrives where axes intersect. Let us always find a way, no matter how remotely located our opinions might be, to meet somewhere at the junction of love and respect. May we find God in those crossroads.

Shabbat Shalom

– Rabbi Josh Gray