Parshat Tazria-Metzora: From Destructive to Redemptive

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As fires raged through the beautiful Jerusalem Hills this week—just as we moved from Yom HaZikaron to Yom Ha’atzmaut—many were asking: is this a Divine message, and if so, what are we meant to learn? 

Parshat Tazria-Metzora teaches about tzara’at, a condition that appeared not only on a person’s skin, but also on clothing and even homes. While some interpret skin tzara’at as a physical ailment, the afflictions on garments and houses have no medical basis. For this reason, Rambam explains that they are supernatural signs—stages of spiritual warning. He describes a progression: the lesions appear first on the home, then on clothing, and finally on the person, signaling increasing distance from God—often due to speaking negatively about others.

Yet tzara’at isn’t only a punishment. The Torah teaches that when the people enter the land of Israel they will have tzara’at on their houses.  Surprisingly, Rashi calls this a “besora,” good news, because hidden treasures left in the walls by the previous inhabitants would be uncovered through the affliction. What seemed destructive was actually redemptive. The kohen would then oversee a process of purification—restoring and renewing the home.

We may no longer live in a biblical world of manifest miracles or clear signs of reward and punishment. Yet tzara’at teaches us to listen more closely for God’s messages. As the chilling final words found on Shauli Greenglick’s phone after he fell in Gaza remind us: “God speaks to me much more than I speak to Him.” As we witness the fires on the outskirts of Jerusalem, we are called to reflect inward—on our land, our homes, and ourselves. It is a time to examine how we speak about others, and how, through that process, we might emerge renewed and draw closer to Hashem. Shabbat Shalom -Karen Miller Jackson

Metzora and Pesach: Hope for our Home & Homeland

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This week we triumphed over an existential threat that impacted us individually and nationally. Parshat Metzora and Pesach both focus on our homes and homeland as a source of strength, hope and protection. 

The parsha describes the purification process from tzara’at. This was a disease which affected not only a person’s body, but also can appear on one’s clothing and one’s home. However, tzara’at of the home is distinguished from that of the body and clothes as it only can appear once the people enter the land of Israel. While tzara’at is generally thought of as a punishment, when it appears on a home it can be seen in a positive light. Rashi teaches that it was a “besora,” good tidings, or a blessing, since the previous owners of the houses (Canaanites) hid their jewels in the walls which would be uncovered by Bnei Yisrael. Additionally, the kohen oversaw a process of renovation and purification which “attones for,” and renews the home. Establishing a home in Israel may entail hardship, but God provides hidden glimmers of hope and blessings. 

The home also plays a key role in the story of Pesach. Before they leave Egypt, God commands Bnei Yisrael to put blood on their doorposts. Rashi, citing the Mekhilta, explains that the blood was put on the inside of the doorpost, “as a sign for you.” And, God would see the people of Israel involved in performing mitzvot and would then protect them. The blood on the doorposts teaches that by fostering commitment in our individual homes, we will merit God’s national protection.

This Pesach, many homes are incomplete. Some have lost loved ones, some are still healing, some are away defending our homeland and some are still held captive, may Hashem redeem them. May this Pesach bring strength, nechama and renewal to our individual homes and may God see our commitment to our homeland and reward us with protection and salvation. Shabbat Shalom and Chag Kasher ve-Sameach –Karen Miller Jackson

Parshat Tazria-Metzora: Speak Positive

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Humankind is created with the gift of speech and communication. How we use this gift can directly impact perception of ourselves, others and our world. This lesson is conveyed in parshat Tazria-Metzora and in daily tefilla.

The skin disease known as tzara’at is associated with lashon ha’ra (evil speech) in Torah: When Miriam speaks badly about her brother Moshe, she gets leprosy. When Moshe’s hand becomes leprous, Rashi explains that this is because he spoke badly about Bnei Yisrael. Similarly, the name parshat “Me-tzo-ra” is linked by the midrash to the phrase “motzi-shem-ra,” spreading evil rumors. Just as the disease spreads across the body, critical and hurtful language spreads negativity and discord, and it can have disastrous consequences.

Using our mouths responsibly is a value expressed in tefillah too. The Amidah prayer closes with the request “Hashem, protect my tongue from bad”. But speech isn’t only about avoiding the negative. The Amidah also opens with the request: אֲדֹנָי שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶֽךָ – “Adonai, open my lips, and let my mouth declare Your praise.” Our prayers are a combination of praise, thanks, and requests for the wellbeing of ourselves, the Jewish people and the world. The focus on speech at the opening and closing of the Amidah is a reminder that in addition to avoiding bad speech and its consequences, using positive language spreads goodness and optimism. Appropriately, the source of the opening verse of the Amidah is Psalm 51, in which King David displays great humility and repentance through his speech. He admits his sins and prays for forgiveness.   

This emphasis on positive words is also seen in tefillat Yom Ha’atzmaut which also cites Tehillim, “Give thanks to God,” and “This is the day that the LORD has made, let us exult and rejoice on it.” This year in particular, amidst all the concern and disagreement, let’s focus on the praise, on speaking about the good in each other and in this precious country, our home. Shabbat Shalom, Chodesh tov and Yom Ha’atzmaut Sameach!! – Karen Miller Jackson

*photo Ben Gurion Declaration of Independence from https://main.knesset.gov.il/en/about/pages/declaration.aspx

Metzora: Positive Speech

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Parshat Metzora does not state explicitly whether tzara’at is a punishment, and if so what for. However, the commentaries understand tzara’at to be a punishment for lashon hara (speaking ill of others). I would like to share the following explanation for this, provided by the great Tanach scholar Nechama Leibowitz z”l, whose 25th yahrzeit was this past week. 

Nechama, as she was fondly called by her students, combined literary analysis with deep reading of midrash and medieval commentaries in her teaching. In her parsha books, which are a staple in many Modern Orthodox homes, she cites two other biblical stories and their interpretations, which link tzara’at with speaking lashon ha’ra. When tzara’at appears on Moshe’s hand in Shemot, it follows him speaking negatively about bnei Yisrael. In Bamidbar, when Miriam speaks badly about Moshe, she gets tzara’at. These literary connections support the association between tzara’at and slander.

The midrash reinforces this by reading the name “Me-tzo-ra” (one afflicted with tzara’at) as connected to “motzi-shem-ra,” spreading evil talk. The Talmud explains that the person afflicted with tzara’at must be isolated because speaking lashon ha’ra has potential dangers for human relationships and society. By remaining alone for at least seven days a person has time to internalize this. 

Negative speech can become viral and spread negativity like tzara’at. Conversely, positive speech leads to goodness and redemption. We can encourage, console, and strengthen each other through speech. Metzorah is read just before Pesach this year, when the haggada and its discussion is the paradigm of positive speech. The Hasidic masters read the word Pesach as “peh-sach,” the mouth speaks. In Egypt there was an “exile of speech”, an inability to express ourselves truly and positively. Pesach is the time of redemption of speech, speech which leads to friendships, strong communities, faith and commitment between God and the Jewish people. With prayers for healing and strength. Shabbat Shalom – Karen Miller Jackson