Parshas Tazria-Metzorah

Sticks and Stones May Break Your Bones but Words are More Harmful!

“If a person will have on the skin of his body a s’ais, or a sapachas, and it will become a tzaraas affliction on the skin of his body…” (Vayikrah 13:2)

The weather was freezing and there was not enough firewood to keep the boys in yeshiva warm. The Rabbi of the yeshiva went to the home of a wealthy donor to ask for a donation to be able to buy more firewood for the boys. When the Rabbi knocked on the door, the wealthy man opened the door, dressed in light clothing, and gestured to the Rabbi to come inside. The Rabbi ignored the gesture and started a social conversation with the wealthy man. The wealthy man started feeling cold and again asked the Rabbi to come inside. The Rabbi ignored him and kept on talking. When the Rabbi saw that the wealthy man was shivering from the cold, he accepted his invitation and went inside. At that point, the Rabbi pleaded his case, explaining the need for firewood to keep the boys warm. The wealthy man gave a sizeable donation. Afterwards, he asked the Rabbi why he had not entered his house sooner. The Rabbi answered that he had wanted the wealthy donor to feel the discomfort of the cold. Then he would be more sensitive to the bitter cold that the yeshiva boys had to endure and would donate more generously. A person becomes more sensitive to the needs of others when he personally experiences their circumstances.

Over the past few weeks, an increasing number of states have ordered people to quarantine or stay at home (except for essential activities), in order to slow the spread of the coronavirus. The Pesach seder is usually a time to share with family or friends. This year, many people spent their Pesach seder alone, in solitude.

A person who speaks loshon hara, negatively about others, is afflicted with a spiritual disease called tzoraas. First the disease strikes the walls of his house. Then it strikes his clothes. If he did not understand that Hashem was sending him a message, and he continued to speak loshon hara, then the tzorras afflicted his body. Once it was checked by a kohain and confirmed to be tzorras, he was sent to live outside the camp. He remained quarantined from the Jewish camp for a length of time. Sitting in solitude provided him with time to think. He was able to think about his actions that resulted in him being in solitude. He may have just said a few words, but those few words may have caused hatred, quarrels, or pain to others. He caused a separation between people, so he too is separated from people.

The pasuk says, “If a person will have on the skin of his body a s’ais, or a sapachas…”. Rabbi Shlomo Ganzfried, the author of the Kitzur Shulchan Aruch, says that the Torah usually describes a person as “ish”. He asks, why the Torah uses the term “adam” in this pasuk which talks about tzorras. He gives a beautiful answer. Chazal say that only the Jewish people are referred to as “adam”. It describes us as a nation united, a nation where each person cares about the welfare of the other. The Torah wants a person stricken with tzorras to realize why he was punished. He should have realized that the Jewish people is considered one “adam”, one entity. The person stricken with tzorras caused divisiveness by slandering. Therefore, he was stricken with tzorras, which separated him from the rest of the Jewish nation. (as quoted in Rabbi Frand on the Parasha 2)

We are often quick to say whatever comes to mind, without thinking through what we are about to say. We do not always stop to think if the words we say will be hurtful or harmful to another person. We may want to say a funny joke without thinking if it may hurt another person. The famous adage, “Sticks or stones may break my bones, but names can never harm me”, is not true! A misplaced or nasty word can be more hurtful more harmful and more lasting than a physical blow.

Nowadays, with the touch of a button on our computer or smartphone, we can reach millions of people. Do we want to use that power to spread slander about someone? Once the harmful word is said and sent, it can never be retrieved! The harm caused can never be undone!

There is a famous folktale that illustrates this beautifully. In a small town in Eastern Europe there lived a man who talked too much about other people. Whenever he heard a story about someone, he felt compelled to tell it to his friends. He loved the attention he got and was thrilled when they laughed at the way he told his stories, which he sometimes embellished to make them funnier. One day an unhappy businessman ran to the Rabbi of the town. Someone had spread a story about him. The businessman cried that he was ruined because nobody would deal with him now. His good name and his reputation were tarnished. The Rabbi summoned the man who loved to tell stories. If he was not the one who started them, he might at least know who had. When the Rabbi told him how devastated the businessman was, he felt truly sorry. He had not considered it such a big deal to tell this story, especially since it was true. The Rabbi explained that even if it was true it was still considered lashon hara. The man who had started the rumor felt very bad. He asked what he could do to undo the damage. The Rabbi asked him to go home and bring a feather pillow. When the man returned the Rabbi opened the window, handed him a knife, and told him to cut open the pillow. As he did so, feathers blew all over. Many of them even flew out of the window and blew all over town. The Rabbi waited for ten minutes. Then he told the man to collect all the feathers, and stuff them back into the pillow. The man told the Rabbi that is was an impossible task. There was no way he could possibly gather all the feathers, especially the ones that blew outside. The Rabbi agreed that the task was impossible. He said that the feathers are just like a rumor. Once a mean comment, a rumor or a gossipy story leaves a person’s mouth, it can spread all over and cause irreparable harm!

A person becomes more sensitive to the needs of others when he personally experiences their circumstances. One who speaks loshon hara causes a separation between people. When he too is separated from people, he becomes more aware of the severity of his actions. He realizes that once a mean comment, a rumor or a gossipy story leaves one’s mouth, it can spread all over and cause irreparable harm.

Parshas Vayikrah

Special Current Events Issue – How To Act In These Troubling Times

“Hashem is near to all who call upon Him, to all who call upon Him in truth” (Tehillim 145:18)

This pasuk from sefer Tehillim (125:18) is repeated three times a day in the tefillah of “Ashrei”. The sefer Orchos Tzaddikim (Sha’ar Ha’emes) explains the simple understanding of the pasuk is that when one is in pain, he turns to Hashem. He realizes that Hashem is his only hope for salvation. The deeper understanding of the pasuk is that Hashem, who embodies the trait of Truth, brings close to him anyone who calls upon Him in truth. That refers to one who removes all worldly distractions from his heart and focuses on Hashem and cleaves to Hashem. The Orchos Tzaddikim continues, “This is what a man can attain when he sits alone in his room and contemplates”. The Orchos Tzaddikim as well as the Ibn Ezra and the Radak explain that to attain this special closeness to Hashem, one’s mouth and heart must be equal. His prayers can’t be mere lip-service while his mind wanders. He must totally concentrate on his prayers.

In a similar vein, we see the power of a totally pure and sincere blessing, even from a wicked person.

Lavan was a rasha, the embodiment of evil. When he chased after Yaakov Avinu and his family, Hashem told him not to harm Yaakov. Before Lavan returned home, he blessed his daughters and his grandchildren. Rav Henach Leibowitz zt”l explains the Sforno on the pasuk (Braishis 32:1). Until this point, Lavan’s wealth had been more important to him than his daughters were to him. He had not given them the accustomed dowry when they had married Yaakov. Not only that, he had sold them to Yaakov in lieu of Yaakov’s wages for attending to his sheep! Eventually Lavan realized that Yaakov had bested him. Lavan had tried to deceive Yaakov many times. Yaakov had left, with his family, and with his own wealth. Lavan realized that he could no longer harm Yaakov. At that point, there were no longer any outside considerations or deceit in his heart. That purity of heart, together with Lavan’s tzelem Elokim (his creation in the image of Hashem) gave power to his blessing, so that it would certainly take effect. This knowledge should inspire us! We should know and feel that our prayers are powerful. Such a rasha, as Lavan, was able to bless his children with a pure heart. Certainly, we can remove all other thoughts from our hearts, concentrate totally on Hashem, and daven with a pure heart. Then, as we say in Ashrei, “Hashem is near to all who call upon Him, to all who call upon Him in truth”.

The timing of the current events is no coincidence. Hashem orchestrates events the way a master maestro conducts a symphony orchestra. It was right before Purim that there was a concern that the Coronavirus would spread in the United States.

A Jew, Esther, became Achashverosh’s new queen. Sometime after, Haman passed a law declaring the total annihilation of the Jewish People. The Jewish People were terrified for their lives. Esther & Mordechai declared that the Jews should fast for three days. During that time the Jews were immersed in heartfelt prayer. HaRav Dovid Leibowitz zt”l, explains, based on the Talmud (Megillah 15B), that there was something lacking in the heartfelt prayers of the Jews. Subconsciously, they may have had some false sense of security, feeling that they would be saved because a fellow Jew was the queen. Esther wanted to remove any such feeling that the Jews may have had. That is one of the reasons that she invited only Haman to a personal feast with her and the king. She wanted the Jews to totally lose hope in her willingness to save them. She wanted their prayers and repentance to be 100% total, so that Hashem would annul the decree against them.

Many of us are currently sitting alone. Let’s use this opportunity to remove worldly distractions from our hearts and focus on Hashem. This will raise our tefillos to a higher level, to the point that Hashem will be especially close to us. May Hashem answer all of our tefillos for good!

Parshas Bechukosai

Please Accept This Magnificent Gift – For Free!

“If you will follow My decrees and perform My commandments.” (Vayikrah 26:1)

The Alter of Slabodka, HaRav Nosson Tzvi Finkel said:

• • It would have been worthwhile for Hashem to create the whole world and have its existence for 6,000 years just for one Jew to respond Baruch Hu U’voruch Shmo one time.
  • Furthermore, 1,000 times Baruch Hu U’voruch Shmo does not equal to one Amen.
  • 1,000 Amens is not equal to one Amen Yhai Shmei Rabbah.
  • 1,000 Amen Yhai Shmei Rabbahs does equal to one word of learning Torah.

That means that one billion Baruch Hu U’voruch Shmos doesn’t equal to one word of learning Torah. Remember, it was worthwhile for Hashem to create the world for 6,000 years just for one Jew to respond Baruch Hu U’voruch Shmo. We see the unbelievable reward one receives for learning Torah.

“Can you cash this check for me?”

“Let me see the amount,” replied the bank teller. When he saw the sum written on the check and the signature below, his eyes lit up in amazement`. “I am sorry sir, but I will have to consult the bank manager about cashing such a large check.” The bank manager looked at the check and replied, “There is not enough money in this bank or in all the local banks put together to cash this check. Since the king himself wrote such a large check the only way you can receive payment for it is to travel to the capital and ask for cash at the royal treasury.

Every mitzvah that we do is so precious, that its true value can only be paid in Hashem’s capital, in the World to Come. The reward for just a single word of learning Torah is even greater and more precious than we can imagine. (A moshel of the Chofetz Chaim recorded in the book Give us Life by Mendel Weinbach)

The Torah tells us that if we toil in learning Torah and fulfill the mitzvos we will receive many blessings. We will have rain in abundance and at the right times. The land will yield its produce and the trees of the field will yield their fruit. We will be so prosperous that we will be so busy with our wheat and grapes. We will feel full from eating, we will dwell securely in our land, and we will have peace. Many more blessings are listed. What extensive blessings for learning Torah and performing mitzvos!

Yet, many commentaries question why the Torah lists so many physical blessings without mentioning the ultimate reward one receives. The reward for learning Torah and doing mitzvos can’t possibly be given to us in this world; the reward is so great that we can only receive it properly in the World to Come.

Rav Moshe Alshich answers, of course it is impossible to be rewarded in this world for our Torah learning and mitzvah performance. The Torah is listing the reward that Hashem will give us as a “gift”, without taking away anything from our ultimate reward. If we perform the mitzvos sincerely, and not only for their great reward, then these numerous physical blessings will be given to us as a bonus.

So many special rewards are just a bonus. Imagine the great reward we will receive in the World to Come for learning Torah and performing the mitzvos.

Parshas Behar

Don’t Bully Me!

“Each of you should not aggrieve your fellow, and you should fear your G-d; for I am Hashem your G-d.” (Vayikrah 25:17)

The NY Times, April 27, 2019: Nigel Shelby, a 15-year-old black student at Huntsville High School in Alabama, killed himself. His family said he had been the target of bullying.

Fox News Online, January 2019: A 10-year-old Kentucky boy allegedly committed suicide after he was repeatedly tormented at school.

When Abraham Lincoln became the president of the United States, aristocrats were offended that a shoemaker’s son had become the president. In the middle of President Lincoln’s Inaugural Address, a rich aristocrat stood up. He said, “Mr. Lincoln, you should not forget that your father used to make shoes for my family.” And the whole Senate laughed; they thought that they had made a fool of Abraham Lincoln. The President reacted with calmness and poise and changed their jeers to begrudging feelings of respect.     Based on the The Epoch Times by Jocelyn Neo, February, 2019.

Verbal bullying includes teasing, name-calling, taunting, or threatening to cause harm. It is a serious issue.

The Torah tells us not to harm another through words. The Torah was aware of the harmful effects of bullying.

The Talmud (Bava Metzia 58B) lists some examples of words that should be avoided as they could cause anguish to another person:

1.  Don’t remind a newly observant Jew about his past sins.
2.  Don’t remind a convert about the sins of his fathers.
3.  If a person is afflicted by serious troubles or illness don’t say it is a result of his sins.
4.  If someone is looking to buy something, don’t send him to a place that doesn’t sell it.
5.  Don’t ask someone, “What is your opinion on this topic?”, if you are certain that the person is ignorant about it and would have nothing to say. (This example is brought by the Rambam.)

At times, verbal bullying isn’t outwardly noticeable. Therefore, the pasuk concludes, “… you should fear G-D”. Hashem knows what is in your heart and what your intention is. Hashem knows whether you were ignorant or whether you were taunting.

Rav Moshe Alshich explains the motivation why one person would bully another as well as a solution to prevent the bullying. The pasuk says “Ish”, that a “Man” should not cause pain to his fellow Jew. The word “Ish” in the Torah denotes an important or distinguished person. The bully views himself as an important person. He feels that he is more distinguished than his victim and that gives him the right to taunt him. To that, Hashem says that I view the two of you as equals. He is also as important as you. Furthermore, when you bully, you are doing more than disrespecting this person. This person’s soul is part of Hashem’s soul, just as yours is. Therefore, when you bully someone else, you are disrespecting Hashem.

The Sefer Hachinuch says that the root of this mitzvah is to create peace amongst people. May we all realize the importance of every Jew. May we understand that each Jew has a part of Hashem’s Holy soul within him. May that lead us to respect every Jew and foster peace, which is the source of blessing.

Parshas Emor

Compassion in the Heart of Evil

“But an ox or sheep or goat, you may not slaughter it and its offspring on the same day.” (Vayikrah 22:28)

Pablo Escobar was a Colombian drug lord. He was undoubtedly evil. He was responsible for the deaths of over 600 police officers in addition to killing other people. He was a ruthless kingpin who at one time controlled more than 80% of the cocaine shipped to the U.S. Additionally, he was the mastermind behind the bombing of a Colombian jetliner that killed 100 people in 1989.

That being said, this same bad guy also did a lot of good. He built houses for over 400 people that had literally lived on piles of garbage. He created clean water and sewer systems, built new airports and schools, funded churches and sports arenas, constructed a free zoo, and gave everyone a personal budget for medical care.

“If you find a bird’s nest… and the mother is roosting on the young birds or the eggs, you shall not take the mother with the young” (Devarim 22:6). First you are supposed to send the mother bird away and then you make take the young or the eggs for yourself. Rambam explains that the reason is the same as why you may not slaughter a mother animal and its young on the same day. It is an act of cruelty since animals instinctively love their young and suffer when they see them slaughtered or taken away. Ramban explains that these commandments are meant to develop the traits of compassion and mercy. Even a ritual slaughterer who kills the animals in a painless way, can develop the trait of cruelty if he slaughters the mother animal on the same day as he slaughters her child.

The Midrash (27:11) quotes a pasuk from Mishlei (12:10). “A righteous man cares for the needs of his animal, but the mercy of the wicked is cruel”. The Midrash says that the “righteous man” refers to Hashem. Hashem gave three mitzvos to develop the traits of compassion and mercy. The Torah teaches not to take the mother bird with the young, not to slaughter a mother and child animals on the same day, and not to slaughter an animal for the first seven days of birth. The mercy of the wicked is cruel refers to Sancherev who killed women and their children on the same day. Another explanation is that the wicked refers to Haman who wanted to annihilate all the Jews, including women and children. He wanted to kill the Jewish babies and wanted to kill parents with their children on the very same day.

The Maharzu explains that “the mercy of the wicked is cruel” means that Sancherev and Haman showed cruelty where they should have shown mercy.

It appears from the explanation of the Maharzu that Hashem had an added grievance against Sancherev and Haman because they did not act mercifully. Even though they wanted to annihilate all the Jews, they should have shown a measure of mercy by not killing mothers and children on the same day.

This seems absurd! How can there be a grievance against such wicked people that they should have shown some mercy during their act of killing? Would we think that such evil people can even have a trace of mercy in their hearts? Apparently (since this was an added grievance against them) such evil murders do have a measure of the trait of mercy embedded in their hearts. The evil Pablo Escobar had a measure of mercy within him and used it. Sancherev and Haman also had a measure of mercy, deep inside themselves. After all, they were all created in the “image of Hashem” and the trait of mercy was implanted within them. However, they did not tap into it.

All people were created in the image of Hashem and have some positive character traits, even though they may be buried deep inside their hearts. Certainly Jews, who are specifically described as merciful, have this trait in abundance. We should never despair of arousing someone’s compassion. Even if a person seems to be tough and callous, his heart can be receptive.

Parshas Kedoshim

The Secret to Help Others Succeed!

“…The townspeople should come to the well… with their sticks and scythes. They should call out, ‘Ours [Our Spirit] will be victorious…’” (The Midrash Tanchuma 9)

As a group of frogs was traveling through the woods, two of them fell into a deep pit. When the other frogs crowded around the pit and saw how deep it was, they told the two frogs that there was no hope left for them. However, the two frogs ignored what the others were saying, and they proceeded to try and jump out of the pit. Despite their efforts, the group of frogs at the top of the pit were still saying that they should just give up. They would never make it out. Eventually, one of the frogs took heed to what the others were saying, and he gave up, falling to his death. The other frog continued to jump as hard as he could. Again, the crowd of frogs yelled at him to stop the pain and just die. He jumped even harder and finally made it out. When he got out, the other frogs said, “Did you not hear us?” The frog explained to them that he was deaf. He thought they were encouraging him the entire time. (“The 10 Most Inspirational Short Stories I’ve Heard” by Dan Western)

The Midrash Tanchuma on this week’s parsha brings a beautiful story. There was a friendly Spirit that lived in a well of a certain town for many years. A Spirit from elsewhere came and wanted to kick out the Spirit from this town. The good Spirit approached a pious man from the town, asking for help. The good Spirit told him that he had lived in this town for many years and did not harm anyone. He said that an evil Spirit came and wanted to kick him out of the town and cause harm to the townspeople. The pious man wondered how he could help. The good Spirit told him to do the following: “The townspeople should come to the well in the afternoon, with their sticks and scythes. They should call out, ‘Ours [Our Spirit] will be victorious, ours will be victorious.’ That will cause the bad Spirit to run away.” The townspeople followed the instructions of the good Spirit. They remained at the well until they saw a drop of blood floating on the water. That was an indication that they had succeeded, and the bad Spirit left town.

The townspeople really didn’t do anything. They weren’t involved in the actual battle. It simply appeared as if they were helping (Eitz Yosef). However, their moral support and encouragement to the good Spirit helped him succeed. The townspeople’s encouragement made the difference between victory and defeat.

We learn an important lesson from this story. If we can actively help someone in need, we certainly should. However, there are times that we are unable to help. In those circumstances, our words of encouragement can uplift the spirits of the person in need. The good feelings generated by knowing that someone wants him to succeed can spell the difference between success and failure. If a person is ill, encouraging words or even a smile can uplift his spirits and help him recover.

As we see from the story with the frogs, encouraging words can spell the difference between life and death.

Parshas Acharei Mos

Put a Temporary Brake on Your Intense Emotions!

“Hashem spoke to Moshe after the death of Aharon’s two sons, when they approached before Hashem, and they died.” (Vayikrah 16:1)

There is a famous story quoted in some sefarim. A very simple Jew heard his rabbi discuss the lechem hapanim and their importance. The lechem hapanim was one of the services that the kohanim were involved with. They were the 12 loaves of bread that were put on the Shulchan (table) in the Beis HaMikdash and remained fresh for the entire week. This simple Jew was so inspired. He decided that he would bring the lechem hapanim as an offering to Hashem. Every week he would bake 12 loaves of bread and put them in the aron (ark) in the shul. Each week the loaves were gone. This Jew was so happy. It seemed that Hashem was accepting his offering each week. One Friday the rabbi met this Jew in shul as he was placing the loaves in the aron. The rabbi questioned what the Jew was doing. When the Jew told him, the rabbi said that it was ridiculous. They were probably taken by the shamash (the shul caretaker). The two of them waited silently. The shamash soon entered the shul and walked straight to the aron where he took the 12 fresh challahs. The simple Jew was devasted. He thought that Hashem was taking the challahs and accepting his “offering”. He felt so broken and so silly when he saw that it was the shamash taking them. Soon after, the Ari z”l (Rabbi Yitzhak Halevi Luria Ashkenazi, a master of the Kabbalah, the hidden secrets contained in the Torah) asked the rabbi why he made the simple Jew feel so bad for his act of total sincerity and love. The Ari z”l told the rabbi that this simple Jew had brought Hashem so much nachas with his sincere “offering”.

On the other hand, we see that sincerity alone isn’t always enough. Two of Aharon’s sons, Nadav and Avihu, were killed by Hashem. On the day that the Mishkan (Tabernacle) was set-up, the holy Nadav and Avihu brought an unauthorized korban (sacrifice) of ketores (spices) to Hashem. As a result of their actions, Hashem sent forth beams of fire which entered their nostrils. Their souls were taken while their bodies remained intact.

There are various opinions about which specific action of Nadav and Avihu caused them to be punished by death. Targum Onkelus explains that their punishment was for the “aish zara”, the unauthorized korban that they brought. What was their rationale for doing so? The dedication of the Mishkan was such a special moment. Perhaps Nadav and Avihu had such an intense love for Hashem that they wanted to show that love by bringing a korban (see the Sifra).

This wasn’t the first time that Nadav and Avihu showed such intense love for Hashem. At the time of the giving of the Torah, those who were greater were able to come closer to Har Sinai. Obviously, Moshe went up Har Sinai. Aharon was the next closest. After Aharon, the next closest were Nadav and Avihu. At that time, they stared at Hashem’s Holy Presence “while eating and drinking” (Shmos 24:11). Targum Onkelus explains that Nadav and Avihu did not actually eat and drink. Rather, they felt such intense love for Hashem and such pleasure that they felt as if they had just enjoyed a good meal and a good drink.

There are times in our lives when we feel intense emotions and want to act upon them. That can be very good, as seen by the actions of the simple Jew in the above story. However, we must put a temporary hold on the action that our emotions are encouraging us to do. We must stop to think (using our intellect) and ask ourselves, “Is this truly a good idea? Am I doing a harmful action just because I have such intense feelings? Am I doing what Hashem truly wants of me? Am I harming others in my zeal?” As we saw from Nadav and Avihu, their intense love for Hashem may have led them to do the wrong thing which caused their punishment.

On the one hand, when we feel especially close to Hashem, we should act upon those feelings to bring us even closer to Hashem. On the other hand, we must first evaluate if that action we want to do for the sake of Hashem will indeed bring pleasure to Hashem.

Parshas Metzorah

Listen to What I Just Heard About…!

“…[The severity of] causing a separation amongst brothers is learnt from Pharoah who caused a separation between Avrohom and Sarah…” (Vayikrah Rabbah 16:1)

Rabbi Yoseph Dov Soloveitchik (The Beis Halevi), the renowned Torah scholar who started the dynasty of Brisk, was born in the year 1820. He married at a young age. His father-in-law fully supported this renowned Torah scholar to enable him to continue his learning, uninterrupted. He was soon blessed with a baby daughter. His brother-in-law was very jealous at all the attention that he was receiving ever since he had entered the family. His brother-in-law looked for every opportunity to disparage him to his father-in-law. He said that Rabbi Yoseph Dov was not as religious as he had seemed. The poison finally worked and Rabbi Yoseph Dov’s father-in-law demanded that he divorce his wife. His wife had also been poisoned by the slander and agreed with her father. Rabbi Yoseph Dov refused any money that his father-in-law had offered and left behind everything his father-in-law had given him. He kissed his daughter goodbye and left town wearing his old suit, taking his few belongings with him. His mother-in-law was the only one who sided with him. She tearfully said goodbye to him. – Based on The Quill of the Heart, published by the Chofetz Chaim Heritage Foundation            Slander caused by jealousy ruined this marriage!

The Midrash (Vayikrah Rabbah 16:1) lists seven actions which are punishable by the supernatural skin disease of tzoraas. The worst of those actions is speaking loshon hara because it is the cause of all other sins, including idolatry, adultery, and murder (Yefei Toar, commenting on the Midrash). Loshon Hara causes a physical or emotional separation between friends, between spouses, or between us and Hashem. The Midrash proves from Pharaoh that the punishment for causing this separation is tzoraas. Although Pharaoh did not speak loshon hara, his actions caused the same result as loshon hara. Pharaoh caused a physical separation by taking Sarah away from Avrohom Aveinu. Pharaoh wanted Sarah as his wife. Pharaoh also caused an emotional separation between Avrohom and Sarah. The Midrash (Lech Lecha 41:2) says that when Hashem told Avrohom to leave his birthplace, Hashem promised that He would bless Avrohom and make his name great. Sarah did not receive this promise but had faith that this would also apply to her. Had Avrohom been taken into Pharoah’s palace together with Sarah, she would have felt secure. Now that she was in this predicament by herself, she had doubts if she would be saved. Sarah felt “upset” with Avrohom who was not together with her. As a result, she felt slightly insecure. This caused a slight emotional separation between Avrohom and Sarah. Furthermore, in attempting to save herself, Sarah told Pharaoh that she was married to Avrohom. This revelation of Avrohom’s secret could potentially have made Avrohom upset. Avrohom had made everyone think that he and Sara were brother and sister in order to protect himself from harm. Now the secret was known. (Sarah was Avrohom’s wife. She was also his niece. Commentators explain that people would often call their close relatives their sister. During their travels to dangerous foreign countries, when Avrohom asked Sarah to say she was his sister, it was truthful).

These rifts that Pharaoh caused were only temporary and couldn’t have been so bad. After all, Sarah wouldn’t have stayed annoyed at Avrohom since it wasn’t Avrohom’s fault that he wasn’t also taken captive in Pharaoh’s palace together with Sarah. Avrohom could not have been annoyed that Sarah revealed his secret to protect herself. Despite this, Pharaoh was punished with tzoraas.

Pharaoh was punished with tzoraas for the separation he caused between husband and wife and NOT for the evil intentions he had in mind to do to Sarah. From this we see how serious it is to cause a physical or emotional separation between people.

We see how careful we must be. Speaking loshon hara can cause rifts between friends or spouses. Even if the rifts are only temporary, we are held responsible for them.

Based on a dvar Torah by Rabbi A. Henach Leibowitz zt”l,
Rosh HaYeshiva of Yeshivas Chofetz Chaim

Parshas Tazria

Be a Thinking Person -Don’t Repeat Your Mistakes!

“And Hashem spoke to Moshe and Aharon saying, ‘When a man has, in the skin of his flesh, a rising or a scab or a bright spot and it becomes in the skin of his flesh the plague of tzoraas…’.” (Vayikrah 13:1-2)

I was driving when I saw the flash of a traffic camera. I figured that my picture had been taken for speeding, even though I knew I wasn’t. Just to be sure, I went around the block and passed the same spot, driving even more slowly. Again, the camera flashed. Thinking this was funny, I drove past even slower, three more times. I was laughing as the camera snapped away each time while I drove by it at a snail’s pace. Two weeks later, I got five tickets in the mail for driving without a seat belt.     -by Adam J. Smargon from The Dumb Book by the Editors of the Reader’s Digest

You ate a food and broke out in hives on half of your body. A week later, you ate the same food and broke out in hives on two thirds of your body. Would you eat the same food a third time?

The Rambam writes that tzoraas was not a physical disease. Rather, it was a supernatural disease to punish a person speaking lashon hara (talebearing; speaking badly about others). If a person spoke loshon hora once, this supernatural disease would attach itself to a person’s house. If he continued speaking loshon hara a second time, his clothes would contract tzoraas. If he continued speaking loshon hara a third time, his body would be afflicted with tzoraas.

If you saw your friend’s punishment for loshon hara coming closer -first his house and then his clothes, what would you think about him if he speaks it a third time? Won’t you think that he is being foolish? That his actions are not logical? Now look in the mirror and see yourself. You are the one who is speaking loshon hara, again and again. How can you? Don’t you see the punishment becoming more severe? Don’t you know that the more you repeat the sin, the more you begin to feel that your actions are permissible (Shaare Teshuvah 1:5)? Don’t you know that speaking badly about others causes a lack of peace and unity? Causing disunity delays the Third and final Beis HaMikdash (Holy Temple) from being built. When the Beis HaMikdash will be built there will be peace and tranquility in the world.

We must constantly be thinking people. We must think about our actions or words before we do something or say something. Are we doing or saying something beneficial? Are we promoting peace and unity? Are we harming others (and thereby ourselves, too)?

Thinking people become respectful people. We should be thinking people who bring peace and unity and will help bring the rebuilding of our Beis HaMikdash.