A Lesson in Speaking and Listening to Derogatory Speech - A (Less Than) Two Minute Animation

Reflections on Building the Beit HaMikdash

The holy books write in the name of the holy Zohar that during the time of the First Temple, had the Jewish people guarded the aspect of peace in the world as they should have done, they would have merited Moshiach and the true redemption. 

The Chofetz Chaim in Shemirat HaLashon points out that the way to achieve peace is to concentrate all our efforts upon removing from ourselves the attribute of baseless hatred to another – eventually expressed in our bad language and speech. What does it mean to have baseless hatred of another? Does anybody today really hate another for no reason? 

Imagine this scenario: You find yourself in a new place – a far away land, and you confront a fellow Jew whom you have never met before. He looks quite different to you. Perhaps you wear denims and he a smart suit. Perhaps your hair is grown, yet his is shaved save for his long Peyot which hang gracefully on either side of his face. You shave (using an electric shaver of course!) yet his beard hangs – perhaps even looking a little untidy!

Before you have a chance to even greet him, you turn up your nose with feelings of disgust. Not even a hello, not even a question in to finding out his personality. His very looks turn you off. This is baseless hatred. Perhaps his voice is higher than yours, or lower. Perhaps he is thinner or larger. One turns towards the other and feels uncomfortable. This is baseless hatred. When one finds oneself in such a situation, one must grab a hold of oneself and come to one's senses in realising that the other is very much the same as oneself. It is only the outer garments that make for a difference in personalities. But in truth, one is exactly the same (see Tanya Chapter 32.) The root of both souls emanates from the exact same place – no matter how the souls end up looking as they reach this world. 

The Baal Shem Tov teaches that one must love a fellow Jew – even someone one has never seen in one's life before. How easy it is to turn one's face away from another one doesn't know. But how much of a challenge it is to smile, to acknowledge and to the love the other – no matter what – especially when one doesn't even know them.

Peace. This is our goal. Had we had it in the days of the First Temple, Moshiach would have revealed himself and we would have already been living in the times of redemption. 

Each day that passes by gives us the unique opportunity to turn the situation around. It can be done. But it starts with each of us – each and every moment of the day. Just imagine in your own mind the wonderful feeling of finding out that the Jew who you've never even seen before – is the most special person in the entire world. Were you only to get to know them correctly and spend much time with them, you would love them as your best friend! As you now encounter that Jew whom you have never seen before, the baseless hatred that may have its opportunity to awaken itself with a variety of claims and excuses about the other, turns into nothing more than a baseless love. Imagine that!

It's never over, because we must imagine that if we turn it around right now – this moment, that the peace that was expected of us then – is the peace demanded of us today. Our duty is to grab hold of this opportunity facing us right now – and to make a change and to truly see the other for who he is. If one does not yet know – then he should investigate until indeed he can see the wonderful qualities of the other.

What would one give to know that he took part in the building of a fine palace?! What would be if the king invited each of the citizens to donate a small donation in honour of the finest physical building to be built – that his name would be engraved on a plaque especially for him for having made his contribution? What would he give to know that an entire section of the palace had been built exclusively for him for his small physical donation? Would he be prepared to donate the dollar – or perhaps two? Would he not give of his wealth – immediately – to know that his money was going towards the most important physical project in the world?!

Yet the building of the Beit HaMikdash today – right now – is not only about the physical act of charity that will most certainly hasten its building. Rather, every moment we turn to another in kindness – no matter what it be. Every moment we turn to the other with baseless love. Never having seen the other, we choose not to make a judgment – ever. We choose instead, to do the best we can to find the good points of the other to see those parts of the other that make us have no other feeling than love. Here is our very contribution to the building of this wonderful structure. Of course, it's not just a physical structure, but rather it contains within it the ultimate spiritual blessings we are all in need of – right now!

The ultimate blessing comes when the attribute of peace is rectified. When suddenly there is nothing but peace within our own hearts towards every other Jew. This – says the Chofetz Chaim – is the ultimate key, the ultimate donation towards the most wonderful "building" in the world – the one that brings peace to each of us in absolute perfection. Our words are powerful – as are our very thoughts. When we feel baseless hatred to another – G-d forbid – this leads to us talking badly of them too. Our responsibility now is to focus on that good, the beautiful, to share it where and when it counts the most and in this way bring goodness to everyone.

Are you prepared to give a dollar to see your name engraved on a plaque in the king's palace with a room dedicated to you? Our donation is not in the exclusive domain of what we think dollars are all about. Our dollar can be that simple characteristic of seeking peace – as did Aharon HaKohen do. Sometimes, of course, the giving of a dollar can do wonders in breaking the ice of bringing peace to others too. The goal however is not the dollar, it is not the physical building. It is the flow of peace from one person who has it… to another who still lacks it – and needs it at that point in his life. Together, the air is purified making a true dwelling place for G-d to rest His Divine Presence in this world – as the Temple descends from above to below and we all rejoice with the greatest of blessings!

Speaking of Lashon Hara (Evil Slander...)

"It's just talk," you might say. "What harm does it really do?" you might think. "Am I physically hurting anybody?" you might compromise – as you consider whether there really is any problem in speaking about someone else. Let us not be mistaken in thinking just how much damage that particular vessel just below our noses can actually do. It does not just contain a soft piece of flesh that seems to babble away at most of life's futilities. Rather, that small piece of flesh can literally kill people – faster than a gun. It's sharper than a sword!

For this reason the Torah devotes a good share of two Parshiyot (Tazria-Metzora) to the consequences of evil slander. The experience had by the one "caught out" is by no means pleasant (and perhaps even a little embarrassing!) – having first to be inspected by a Kohein to check the reason as to why certain lesions and the like begin to grow on his body, to having to be put in quarantine for possible "infection," to ultimately having to spend "good time" by oneself (an appropriate punishment for one who cannot do anything better in life than to slander all other people,) in a state of impurity waiting for healing from G-d.

Is it really that bad – we continue to ask, if one just tells another about someone else? Or does it matter if one just shares a story about what one person said to the other about someone else – or what one person saw another doing when they were out shopping?! We only want their best – and we feel justified in letting all and sundry know the "deficiencies" of the other – from the level of their wealth, to the way they look physically, to the way they speak or move about, let alone how wise or foolish they may be. Speaking about the activities they're up to and what they're saying about others and sharing all of that with yet others – is surely just a part of life to keep society normal… to be fair to everyone and let everyone else know what should be the entitled privacy of every individual person?!

And then, there are again many "authorities" who already know all the laws of Lashon Hara after having already attended a one hour Shiur explaining what it's all about.  They may even tell you they already know what Lashon Hara – evil slander – is. They know it, and what they're about to say – is the exception – the part that's permitted to be said.

Yet the Chofetz Chaim (Rabbi Yisrael Meir HaKohen Kagan 1839-1933) compiled a number of intensive works devoted to this subject – notably his main work "Chafetz Chaim" – after which he was named for always. Who is the man who desires life? Guard your tongue from evil and your lips from speaking deceit! In his work, he lists not only the detailed laws involved, but points out clearly that one may come to violate 17 negative commandments and 14 positive commandments with each word of evil slander one says about another – let alone the numerous curses one brings upon oneself for doing so.

Ask anyone who has been harmed by the effects of harmful evil slander said "in jest" by "friends" and you'll find out that many have lost out on opportunities to marry, to succeed in business – or even just get a job to be able to support themselves and live! Let alone those whose entire families have been ostracised from the "normal" Jewish community as a result of the "truth" being said. At least we're not alone… it's not only our thinking that this is real. The Chafetz Chaim continues to reiterate these points page after page in his work(s) detailing the harmful effects that occur every single moment a bad word is said about another (or even what many consider a "good word".) It's must reading for every single Jew. In fact, learning just two laws a day will take 4 months to cover the work. Then of course there are the other works to get through… And, one must revise, revise and revise! 

While eating a non-Kosher piece of meat may only incur one or two negative commandments – consider that each word of slander said about your "fellow Jew" costs a total of some 31 transgressions. It's kind of like watching the one-arm bandit machine at the casino when one hits the jackpot… the figures on the screen multiply in leaps and bounds in seconds! Here, however, while those figures go up – they're not going up for the good.

Let's just take one example of the disaster that occurs when one "harmlessly" says something about someone to someone else. It falls into the category of Rechilus – another section of evil slander where one goes about sharing the latest updates about others to those who we feel may be interested in hearing them. From the example, we should do well to appreciate that any form of negative and evil slander, whether about another to another, or whether a story about the happenings of someone else is bound to have ripple effects – such that can lead to consequences and results that may even be life threatening!

The Chofetz Chaim calls this incident an "Oys Firn" in the Yiddish vernacular – something that could be translated as "An out-lead" – or to rephrase that, the "real effect" of that "harmless" comment said without caring where it would go to.

The Chofetz Chaim tells us just how many transgressions we commit and just how far reaching the effects are from a simple story:

Reuven starts to tell Shimon: "Levi spoke about you to me such and such." Immediately Reuven transgresses the Mitzvah of, "Do not go around as a tale bearer amongst your nation," as well as other positive and negative Mitzvot. Shimon believes what Reuven says (and he know transgresses the negative of, "Don't believe a false report" and other positive and negative commandments.)

Afterwards when Shimon meets Levi he begins to blaspheme and insult him (and thereby transgresses the negative, "Let no man taunt and hurt their fellow with words".) Can it be that just because he accepted these words of evil slander and believes that he (Levi) had spoken evil slander about him that he now believes it has become permitted for him to hurt the other back?!

Now, Levi stands in amazement! For what reason are you cursing me? Until Shimon answers him angrily, "Why did you insult me in front of Reuven? Did you think I wouldn't come to find out? Surely Reuven would come to tell me! (And he transgresses also the negative, "Do not go around as a tale-bearer…" which relates to things that are spoken in truth. And he answers him and says, "Could it be that Reuven lied to me about you and that it was for nothing that he told me about you insulting me?"

Afterwards when Shimon encounters Reuven, his inclination incites him even more to finish off the matter on a good note! So he says to him, "Because of your lies, I was incited to tell off Levi for nothing! And he told me that there never were such things ever!" (He never said such things about me and you lied!)

So one sin leads to another...  Reuven now says to Shimon, "Come with me and you'll see that I will say these things directly to his face!" As things turn out, life has a way that those who wish to make themselves impure – get given the opportunity to – so he goes along with him and meets up together with Levi, and Shimon says to Reuven, "Okay, tell it to his face now!" So he clothes himself in the garment of arrogance and says, "You spoke about Shimon in front of me such and such (and now he transgresses yet again "Do not go about as a tale-bearer…" even though it's the truth!)

Immediately Levi turns ash-white (and now Reuven transgresses yet again – this time by the Mitzvah of, "Do not bear sin on account of him.") And Levi answers, "You have spoken the truth. But I never said these things using the tone of your voice and the way you are saying them now." As is known a number of things can change from just one movement.

Shimon answers, "Now, even if you deny this 1000 times, I can never believe you (Levi) since he said these things in front of you! (And he transgresses also on "Do not believe a vain report.)

Can it be that just because this evil fellow clothes himself in a garment of arrogance and says it in front of him that suddenly the prohibition of believing a false report can simply fall away?!

Here we have just a small example of just how many transgressions can come about through the love of this terrible attribute! Had Reuven only just gone in the ways of G-d, he would have simply kept quiet and (at best) would have simply suspected that perhaps Shimon had lied about Levi and not have to have actually gone together with Shimon to Levi and then to add sins upon his first sin.

When we study Torah – we must be prepared to want to grow. Part of growth, part of a healthy society, is the ability to see each person for what they are and doing our best to help each person at the place that they find themselves. Evil slander is simply our way of telling ourselves – and G-d – and others, that there really is nobody in the world greater than ourselves. If this is truly how we think, then the afflictions brought upon the slandered – the lesions and strange bald spots are simply G-d's way of letting us know that there really is no better place for ourselves than to sit – away from people with our faces covered all day and night – as we call out to the world and anyone else who has the displeasure of being in our immediate vicinity, "Tamei Tamei" – I am impure… I am impure.

Stopping to Give to Another Because of a Bad Report about Them

Giving charity to help another Jew is perhaps one of the greatest Mitzvot available. It helps to put another person on their feet. It helps to keep them alive. It helps to make them be filled with positive self-esteem (when given in the correct way.) It makes the recipient feel that though they have not been able to "support themselves," someone has come through for them to keep them going, until better times (which certainly lie ahead.)

One of our greatest tests we have, is in knowing who to give to. We often tend to weigh up who we feel is the better person, the better organization. Then, when something comes our way to "prove" that the recipient is no longer a good cause to give to… we give up on them. It's only too easy to have our regular charities that we give to, and then give up on them due to hearing a "true" bad report.

The Chofetz Chaim in a note to his work – chapter 6:11, has this to say:

"And from the law discussed, let us talk about one small particular issue that many people stumble upon. For example, there are people in the city that are known to be poor and one has to give them charity. And now it happens that somebody spreads a bad rumour about them (i.e. speaks malicious evil slander.) They say that actually those poor people asking aren't poor at all, but rather they make themselves out to be poor in order to deceive people. Through their bad rumours they prevent many other people from giving of their regular amounts to these poor people at a later stage – amounts they were accustomed to give them from before hearing the rumours.

According to the Torah, this is a most grave sin because it enters into the category of listening and receiving evil slander. If one would go by the Torah law itself that one may not listen to evil slander – except for the sake of being suspicious about a certain report – one would never exempt oneself from this poor person now, because the poor person would still be established under his original status as being considered a poor person – all the while that one cannot prove with certainty that the opposite is the case – and the people of the city are obligated to sustain him.

Greater than this our Sages have said (Bava Batra 9a) "If someone comes and says 'Support me', we do not investigate after him (i.e. we believe his need for charity.)" All the more so with our case, that this person was already established as being considered poor. Can one do away with the establishment and the obligation of the people of the city to abstain from supporting him any longer – just because of someone who has slandered him?

One may only be suspicious of the report and to investigate into the matter well (to confirm if indeed it is true.) Certainly, all the while that it is not proven true, one cannot exempt oneself from the law of obligation of charity.

About this and similar things, our Sages have said concerning the verse "Do not steal from the poor man, because he is poor" (Proverbs 22:22) refers to a person who is accustomed to giving charity to a certain poor person, and then he stops and he doesn't give him any longer. Such a person is called someone who steals from the poor."

How often have we found ourselves in the position of giving to others regularly? Time may have passed by with a variety of reports coming through from various "authorities" about the true character and financial position of the recipient, proving well that he is simply no longer deserving of the charity one used to give them. If indeed, one finds himself in such a position, and realizes that it is due to the evil slander that one has stopped giving the other, then it may do one well to consider the words of the Chofetz Chaim.

One who actually believes the forbidden malicious evil slander of another to be encouraged to now stop giving another in need, is no better than a thief. Not only does he steal from those that have; he literally steals from the poor (often because he is poor!)

The power of the tongue does certainly bring life and death to others. Next time we have the opportunity to hear the vicious slander told to us about our "friends", we may well consider the strength of the tongue. No knife is a match for the tongue, no sword and no gun. The tongue is far more powerful than all of these. It works far faster, and it brings total destruction in its wake. While those with wealth are affected by the power of the tongue, those lacking the basic means to live can literally give up hope in life itself through the "uprightness" of individuals who simply must tell the "truth."

Talking about Lashon Hara... The Daughters of Lot...

TALKING ABOUT LASHON HARA…
THE DAUGHTERS OF LOT…
Parshat Vayera

The Torah portion Vayera includes within it the famous story about the nephew of Abraham – Lot, and his two daughters. Due to a variety of merits, both on the part of Abraham and on the part of Lot himself (having followed in certain of the footsteps of Abraham), when it came time for G-d to destroy the city of Sodom – a city filled with absolute immorality and perversions, Lot's life was saved together with his two daughters.

The Torah teaches that the angels took Lot and his daughters to a place of safety. They were lead to a cave, while behind them Sodom was overturned. With fire and sulfur, the city literally went up in flames, leaving behind it an eerie feeling of complete death and silence. Lot's wife was not saved, as she chose to look on to see the destruction of Sodom – though she was by no means righteous enough (as was Abraham) to witness the downfall of the wicked of Sodom.

Having fled to the cave, Lot's daughters took a look around at the world and saw there was nothing left of it (apparently!) It was just two women and a man. Everything else had been destroyed. With this in mind – and finding a bottle of wine nearby (placed there by nobody else but G-d Himself!) they inebriated Lot – their father, in order to get him to have sexual intercourse with them, thereby populating the world again. Lot certainly did not need the extra wine to convince him of the desire to engage in relations with his daughters, though it was certainly an external means of sharing with us that were it not for the wine, he may not have done anything.

Our story now begins…

It's the twentieth century, and the great Posek (legal authority on Jewish law) – Rabbi Moshe Feinstein, is called by a very sick patient lying on his deathbed in hospital. Rav Moshe sits beside the patient – sickly looking with a rare disease, his tongue hanging out of his mouth. Barely able to talk, the patient asks everyone to leave the room save for the Rav. He tells Rav Moshe that he has a story to tell him – regarding his own personal sickness.

For some strange reason, the man was suddenly stricken with a disease that none of the doctors could diagnose. It seemed that all of a sudden, one day, his tongue had simply rolled itself outside of it's usual position, lying as it did then – outside of his mouth. But the previous night, the "mortally-wounded" man had dreamed a dream. In it, the daughters of Lot appeared to him. They were not happy at all. They reprimanded the man concerning his behaviour he had displayed for a very lengthy time. The man had often spoken badly of the daughters of Lot – "What type of women they must have been to have committed such a sin!" He had berated them, spoken Lashon Hara about them, and criticized everything about these apparent prostitutes who could find nothing better to do than to commit incest with their father after the "world" had just been destroyed for such very acts!

But the daughters explained to the man that in fact, this was not the case. In truth, their "debased" act was nothing less than for the sake of heaven. These were no ordinary people. These daughters of Lot were righteous. They had remembered about the days of the flood, when the entire world had been destroyed. They had feared it had happen again. But not knowing what had become of the rest of the world, they felt that this time, there was nobody else to continue the procreation of the world. In fact, the world was initially created by "incestuous" relationships from the beginning. Cain had certainly been intimate with his own sisters, and so too many others, all in order to begin the process of procreation in the world. Not incestuous, but necessary for the world to exist. So too the daughters of Lot had wanted – completely – for the sake of heaven, that the world should continue to exist.

Their relationship with their father that night, was for no other reason than to bring life into the world. The daughters explained to the "man with the hanging tongue" that he had spoken badly about them, criticizing them when it was not called for – or even barely permitted! For this, he had been punished with this rare disease of the tongue. The man then asked them, if indeed this was all so, was there any need to publicly share in the naming of the children that had been born to them, that this was through the relationship between them and their father? Both Moav (from my father) and Ben-Ami (son of my nation) point directly to the fact that they were born through the incestuous relationship between father and daughter (though Ben-Ami was a far more subtle name.)

The daughters explained that this too that had done completely "Lishma" – for the sake of heaven. They explained… one day a man will be born into the world. But he will come through an adulterous relationship. Not wishing to reveal the truth of the matter, his mother will claim him to be born from her – a virgin! In order not to make the world stumble with our own children, we have seen to it to name the children in exact accordance with the act that was committed, so that all should know that these children were born through an ordinary relationship. Nobody in the world can ever be born through a virgin. If anybody says such a thing, they are simply lying to cover up a forbidden relationship! The daughters thereafter left the man to sleep the remainder of the evening in "peace."

It was not very long after he told the story to Rav Moshe, that the man turned over in his bed… and died.

Have we really got the "right end of the stick?" Do we really know the full story? We see things with our eyes every day concerning others' lives. We see them often committing the most horrendous things possible. Yet, do we know what is really happening? The Chofetz Chaim – Rabbi Yisrael Meir Kagan (1839-1933) wrote an entire work named "Chofetz Chaim" (by which name he was called for the remainder of his life) detailing the complete range of sources throughout the Torah, the intricate laws of guarding one's tongue, guarding one's speech. "Who is the man who desires life (chaftez chaim), who loves days to see good? Guard your tongue from evil, and your lips from speaking deceit" (Psalms 34:13-14)

When we are not sure regarding something we may see happening in another's life, we should take great care to reflect on the story of Lot and his "incestuous" daughters. We should realize that what we see with our eyes of flesh, is very often not quite the full story at all. Speaking about it to others, may well get us into serious trouble! Indeed, in days gone by, those speaking this evil slander would find themselves inflicted with a disease known as leprosy. Not quite the kind of today, but the features would highlight to the Kohein of the day that something was not in order. It may be that the slandered would have to spend "time out" by himself until his leprosy would leave him. Only then could he return to the main camp of the Jewish people. Meanwhile, just as he could find no better things to speak about to others than other people's lives (and their terrible deeds!) – so too measure for measure, he would now find himself alone… being able to talk to nobody about anything.

As many great people have said – if you don't have something nice to say, then don't say anything at all. (And even when you do have something nice to say, be well aware of the laws of Lashon Hara before sharing your thoughts!)

Average people speak about day to day things… Great people speak about ideas! But small people… speak about other people.

To those still wondering about the benefit of the "incestuous" relationship between father and daughters, they may wish to contemplate that it was ultimately through this relationship that the redeemer of the world – Moshiach – is to come. It was ultimately through Moav that Ruth – the righteous convert would be born. And through Ruth – her great-grandson, King David, and through King David… the redeemer of the world.

Those truly wishing to improve their speech – to perhaps realize their own faults – and the better points of others – would do well to spend 5-10 minutes each day learning just 2 laws of the Chofetz Chaim's work. A Hebrew edition is available with dates for each day of the year. An English work can also be purchased here. Alternatively contact Rav Eliyahu and set up a daily learning session with him discussing these fascinating laws.

NOTE: Though Lot's daughters behaved as they did completely for the sake of heaven, this does not in any way teach us that should we have our own accountings regarding incest, that the act done is thereby permitted – as clearly discussed in the laws of forbidden relations – Leviticus 18:6-20

Yahrtzeit - 24 Elul - Rabbi Yisrael Meir Kagan - The Chafetz Chaim

Rabbi Yisrael Meir HaKohen Kagan - The Chafetz Chaim

Born: Zhetel, Lithuania, 1839

Died: Radin, Lithuania, 1933

Halachist, Torah leader of his generation. Affectionately known as the Chafetz Chaim, the title of one of his books.

As a 9-year-old boy, he entered the great Yeshivah in Vilna, where he soon gained a reputation as a genius. He grew not only in wisdom but also in piety. As he matured into manhood, his unselfish devotion to others and uncompromising honesty set an example for his generation and all generations that were to follow. After marrying at 17 years of age, he continued his Torah studies, in spite of extreme poverty, spending every waking moment engrossed in the holy books. The Chafetz Chaim who refused to accept a post as rabbi, opened a general store. His wife, insisting that he continue his Torah studies, managed the store. The Chafetz Chaim supervised the absolute accuracy of the weights and measures, the quality of the merchandise, and the fairness of the prices, to make certain that no one was deceived or overcharged in any way.

In 1869 he founded the Yeshivah of Radin, which attracted students from all over Europe. His book Chafetz Chaim, made a profound impact on Torah-observant Jewry. It is a compilation of the laws concerning lashon hara-spreading gossip and slander, a grave offence that is often ignored. The title Chafetz Chaim is based on the verse, "Who is the man who desires life, who loves many days that he may see good? Guard your tongue from evil and your lips from speaking deceit" (Psalm 34:13) (chafetz chaim tanslates as "desires life"). Thanks to the Chafetz Chaim's writings, a growing awareness has emerged of the harmful effects and the seriousness of lashon hara.

A major achievement was his work Mishnah Berurah, a comprehensive commentary on the Orach Chaim section of the Shulchan Aruch, which deals with the general laws of daily conduct, such as prayers, tefillin, blessings, Shabbat, and Festivals. Mishnah Berurah explains these laws and their application in present-day situations. It consists of 6 volumes and took 25 years to complete. Since its publication, Mishnah Berurah has enjoyed extraordinary popularity. It is a part of virtually every Jewish home library, its pages consulted daily by scholars, students, and laymen alike.

The emigration to America made him fearful for the well-being of Judaism in places where Jewish settlements were not well organized. He recognized the trials of the new immigrants and to fill their needs he wrote Nidchei Yisrael, (Dispersed of Israel), replete with detailed laws specifically related to the new life of the émigrés and heartfelt words of inspiration and encouragement to strengthen them in overcoming obstacles and preserving their Judaism. And his caring eye observed the young conscripts forced to live far from any semblance of Jewish life and desperately in need of special guidance. For them he composed Machne Yisrael, (The Camp of Israel).

His book Machaneh Yisrael offers advice to Jewish soldiers on how to observe Jewish traditions in the army, as well as special prayers to be said before going into battle.

The Chofetz Chaim was a true leader of his people, caring for their needs, bearing the burden of each one of them.

May the merit of the tzaddik The Chafetz Chaim protect us all, Amen.

Zohar Parshas Metzora - The Tongue - A Weapon as Sharp as a Sword!

Daf 52b

[A person who had committed various sins, such as Lashon Hara – bad and negative speech, would be afflicted with a spiritual disease known as “Tzaraas” – translated as “leprosy”. As a result of the affliction, the person was sent outside the camp, to spend time alone from others. The Kohen would go outside the camp to the afflicted person to check on his progress of healing. When the “leprosy” had healed, the leprous person would be required to follow a procedure administered by the Kohen and thereafter once again be allowed into the camp.]

[In our passage, a verse concerning the reply (reaction) of Job towards the 3 friends who criticise him for his apparent and alleged evil ways, is quoted. The friends believe that Job is being punished appropriately for some bad behavior. Job, however, replies to them to be cautious with their words. If indeed it is true that ones bad behaviour could cause Hashem to effect such judgments against Job, surely they themselves should be cautious with their most hurtful words. They should surely be careful to realise that in fact their harmful speech towards him will awaken judgments against themselves!]

And G-d spoke to Moses saying. This will be the law of the leprous person on the day of his purification etc. and he shall be brought to the Kohen. In order to understand this verse, Rabbi Abba opened and proceeded to explain what is written “Fear for yourselves for the sword, for the anger of sin will bring the sword in order that you will know that there is judgment (שדון). The way the text is read is שדון with the letter “Vav”. The way the text is written is שדין, with the letter “Yud”. It’s explanation is that there is Supernal Judgment, which are the judgments of Malchus, that judges those that transgress the words of Torah (as we will learn later.)

And he preceded and said “How much should people guard their ways,” as in the way of “sanctify yourselves with what is permitted to you,” that it not be treated lightly. “And to fear the Holy One blessed be He” that one should not come from what is permitted to actually committing a sin, “not to turn away from the correct and upright path, and not to transgress the words of the Torah, and not to forget it.” Since it is as our rabbis say (Shabbat 105b) “Such is the way of the evil inclination. Today it says to him ‘do such and such.’ And tomorrow it says to him ‘do such and such.’ Until it says to him ‘go and serve idols,’ and he goes and serves!” Therefore a person needs to guard himself from [committing] small infractions in order that he does not come to [commit] great violations [of the Torah.]

Anybody who does not toil in the Torah, and put in effort in it, to study with intensity and put in effort to fulfil it, he is reprimanded from the Holy One blessed be He. He is distanced from Him, because the Shechina [InDwelling Presence of G-d] does not rest with him. And those angels of guarding [guardian angels] that go with a person, that it is said about them “For He will instruct His angels in your behalf to guard you in all your ways,” leave him. And not only this, but they announce before him and say “Go away from surrounding this person because he does not fear the honor of his Creator.” Woe to him! For the Supreme Ones above – the Holy One blessed be He and the Shechina, and the lower ones – the guardian angels, have left him. He has no portion in the path of life.

And when he strives in the service of his Master, and he toils in the Torah with intensity, how many guardian angels are ready opposite him to guard him. And the Shechina rests upon him. And everybody announces before him and says “Give honor to the image of the King. Give honor to the son of the King.” He is guarded in this world and in the world to come. Happy is his portion!

Come and see the Lashon Hara that the snake said to the woman about the Holy One blessed be He, as it says “And the snake said to the woman… for G-d knows that on the day you eat from it [the forbidden fruit from the tree of knowledge of good and bad,] your eyes will be opened and you will be like G-d knowing good and bad. And Rashi explains that he said to her that G-d ate from the tree and created the world. He caused a decree of death to be issued against the woman, the man and the entire world. About Lashon Hara it is written, “And their tongue is a sharp sword,” (Tehillim 57:5) that it kills and damages like a sharp sword. Because of this it is written “Fear for yourselves for the sword,” meaning be afraid on account of Lashon Hara which is called the sword.

And as it is written “The anger of sin [brings] the sword,” he asks, “What does this mean ‘The anger of sin [brings] the sword’? Which sword is being spoken about? And it answers “This is the sword of G-d.” And this is what is taught, the Holy One blessed be He has a sword which is the secret of the judgments of Malchus which is also called a sword, that through it He judges the wicked. This is what is written “The sword of G-d is filled with blood.” (Yeshaya 34:6). The sword of G-d is filled with the blood of those killed. And it is also written “And my sword shall devour flesh,” that the sword of the Holy One blessed be He will kill and devour the flesh of the “enemies of Israel.” (Devarim 32:42). And because of this it is written, “Fear for yourselves because of the sword.” Be afraid because of the judgments of Malchus which punishes the sin of Lashon Hara which is called a sword. “For the anger of sins [brings] the sword.” This means that Malchus is filled with anger because of the Lashon Hara, in order that you will know that there is judgment – as is the written text "שדין" in the world. This is Malchus which is the master of law [judgment]. In order that you will know that such is the [case for] one who has a sword in his tongue judged i.e. someone who speaks Lashon Hara, that it prepares for him a sword that consumes everything. This is what is written “This shall be the law of the Metzora,” which means the Malchus which is called “This”, judges the one who speaks badly i.e. the one who speaks Lashon Hara, that there is brought to him plagues.

NOTES TO SIGNS USED IN FORMATTING:

Bold print: Original Zohar
Ordinary text: Matok Midvash
[Square brackets]: Eliyahu ben Pinchas

(Round brackets): Either the source being quoted e.g. Proverbs etc., or alternatively used to quote the kabbalistic language as discussed in Matok Midvash. The Matok Midvash formats the Nigleh side of things in an ordinary print, and the Nistar terminology in Rashi script. I’ve therefore put the Rashi script – the Nistar terminology in round brackets.