Tag Archives: Leprosy

The Mystical Meaning of Snow

This week we begin reading Shemot, the Book of Exodus, and are reminded of some of the smaller details which are sometimes forgotten. One of these is when Moses asked God to provide him with signs that he could use to prove to the Israelites that he is really the redeemer (Exodus 4). God gives Moses three signs: the first is Moses’ staff transforming into a serpent, the second is Moses’ hand becoming “leprous like snow”, and the third is turning water into blood.

The first sign we later see expanded in the famous episode where Moses and Aaron go head-to-head with Pharaoh’s magicians and a serpentine battle ensues. The third sign would, of course, become the First Plague. But what of the middle sign? What is the meaning behind Moses’ hand becoming snowy? Even more intriguingly, the word “snow”, sheleg (שלג), actually appears for the very first time in the Torah right here. As a general rule, when a word appears for the first time in the Torah, it is there that we find its true significance. What is the spiritual significance of snow? Continue reading →

Four Levels of Human

In this week’s parasha, Tazria, we read about various skin ailments that could afflict a person in ancient times. The section begins with the words “A human [adam] upon whose skin will be…” (Leviticus 13:2) The Zohar (III, 48a) asks: why does the Torah specifically say adam, “human”? This is peculiar language, for we would more likely expect the Torah to use the far more common term ish, a “man” or a “person”. The Zohar notes how at the beginning of Vayikra, too, the Torah stated “A human [adam] among you who will bring a sacrifice…” (Leviticus 1:2) Why “human”?

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The Zohar answers that the Torah has four distinct words for human beings: adam, gever, enosh, and ish (אדם, גבר, אנוש, איש), and these correspond to the four types or four levels of being human. The term adam is reserved for the highest, most refined, and most spiritual level of a human being, for this is the original word used in the Torah, as God intended man to be, b’tzalmo, in His image (Genesis 1:27). This is why, when speaking of bringing an offering to God, the Torah specifically uses adam, for a person had to be on a very refined and pure level to properly offer a sacrifice.

The same is true for the mysterious skin ailments in this week’s parasha. As our Sages taught, these were not actually communicable diseases, but rather spiritual ailments sent upon a person for a very specific reason. They manifested solely on the skin because skin is the most external part of a person’s body, the outer shell. The person afflicted was really pure and holy inside, so the ailment could only cling to the most external surface. Only the greatest of people had these skin ailments, such as the prophetess Miriam as we read later in the Torah. (Our Sages described Mashiach as being similarly skin-afflicted, for evil is only able to cling to him externally).

The Zohar does not say much about the other levels of human. Based on the discussion that follows though, we can deduce that the next level after adam is ish. Both adam and ish are high-level humans, so much so that even God is metaphorically described with these titles in various places in Tanakh. For instance, the Zohar points out how Ezekiel 1:26 describes God k’mareh adam, “resembling adam”, and in the Song of the Sea we find that God is called ish milchamah, a “man of war” (Exodus 15:3). Moses, the greatest of prophets, is called an “ish” in multiple places, such as Exodus 32:1 and Numbers 12:3. Lastly, we saw above that a person who got a skin affliction was described as an adam, but later in the chapter the Torah also calls such a person ish o ishah, “man or woman” (Leviticus 13:29). This actually helps us understand the difference in levels between adam and ish.

When it comes to adam, this is a complete human being entirely in God’s image. That means adam has both male and female halves, as the Torah says that God created Adam “male and female” (Genesis 1:27, 5:2). On this, our Sages (Yevamot 63a) taught that a person who is not married is not called “adam” since they are missing their other half! A real adam is one who is righteous and refined, and is also eternally bonded to their soulmate who is righteous and refined. This is the complete human, on the highest possible level. Below that is ish o ishah, where there is a clear distinction between “man” and “woman”, referring to a refined righteous person, though unmarried or not successfully married. This can help us further explain the Zohar’s pointing out that Moses is often called an “ish”, but not an “adam”, since Moses had stopped being intimate with his wife. (Unlike Moses, Mashiach will not separate from his wife, see Zohar I, 82a [Idra Zuta], 137a [Midrash HaNe’elam], and 145b.)

The next level after ish is gever, a term difficult to translate. The root literally means “strength” or “restraint”, and could also refer to a “hero”, “warrior”, or “great one”. It implies physical strength or greatness, but not necessarily much spiritual elevation. A gever might be one who is successful in other areas of life, but not in the spiritual realm. It may explain why Jeremiah famously said “Blessed is [or will be] the gever who trusts in God…” (17:7) The great person will truly be great only when they learn to trust in God.

The lowest level of human is enosh, literally “mortal”. This is a person who is simply alive, but otherwise contributing little to the world. This is why King David asked: “What is enosh that You should even remember him…?” (Psalms 8:5) Further proof comes from the man actually named “Enosh”, the grandson of Adam, the first to go “off the derekh” and away from the true spiritual path (Genesis 5:26). It is also why the generic word for “people” in Hebrew is anashim, deriving from this same root.

Finally, the Zohar states that there is a level that is even lower than all of the above, when a person is “sub-human” and behaving like an animal. This is the level of behemah, “beast”. The Zohar says this is the hidden meaning of Psalms 36:7 which states that “Your righteousness is like the highest mountains, Your justice is like the great depths, You save adam u’behemah, O Hashem!” God saves both the highest human, adam, and the lowest, behemah.

Souls and Universes

One might notice that the four (five) types of human above neatly parallel the five levels of soul, as well as the four (five) mystical olamot, or “universes”. The lowest type of human is the animalistic behemah, corresponding to the lowest level of soul, the nefesh. When the Torah speaks of the nefesh, it is usually in relation to animals and their blood. In fact, in later mystical texts the term nefesh behemit, “animal soul”, is used frequently. This lowest level corresponds to the bottom, physical universe, Asiyah.

Above that is the ruach level of soul, corresponding to the enosh level of human, and to the Yetzirah universe. Then we have the great and “largest” neshamah paralleling the great gever human, and the realm of Beriah. Higher still is the chayah soul to go along with the ish and ishah, and the lofty realm of Atzilut. Recall that chaya is typically associated with one’s “aura”, and recall as well that Moses was the quintessential “ish”. With this in mind, we can deeply understand the Torah telling us that Moses had a brightly-glowing aura! Better still, Atzilut is often described as God’s infinitely glowing “emanation”.

At the very top is the yechidah soul-level, corresponding to adam, and fittingly corresponding to the highest “universe” of Adam Kadmon, a reality in which the human is entirely one with the cosmos. This is a place of total unity, just as adam refers to a husband-wife pair with their souls united wholly as one.

Finally, the Torah amazingly alludes to all of this in cryptic fashion in the account of Creation. First, in Genesis 1:25 we read that God vaya’as (ויעש) “made” all the land animals and the behemah. The verb used is the same as that of Asiyah (עשיה), the lowest realm. In the following verse, we are told that God vayomer (ויאמר) “spoke” to bring forth adam in His image, and this human would dominate the universe, alluding to the highest level of human, the Adam Kadmon, with speech being his greatest power. Next, in verse 27, we are told that God “created” the human male and female, referring to the ish and ishah level. Then, in verse 28, God “blessed” the humans to conquer the Earth, alluding to the physically domineering gever. Finally, Genesis 2:7 tells us that God vayitzer (וייצר) “formed” the human from the dust, hinting that “to the dust he shall return”, and alluding to the low level of the earthly and mortal enosh, fittingly corresponding to the realm of Yetzirah (יצירה).

To summarize:

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Can a Husband and Wife Speak Lashon HaRa To Each Other?

This week’s parasha, Metzora, is primarily concerned with the laws of various skin diseases. Jewish tradition holds that the main reason for a person to contract these skin afflictions is for the sin of evil speech. The term metzora, loosely translated as “leper”, is said to be a contraction of motzi ra or motzi shem ra, “one who brings out evil” or gives someone a “bad name”. The Sages described lashon hara, a general category referring to all kinds of negative speech (even if true), as the gravest of sins.

The Ba’al HaTurim (Rabbi Yakov ben Asher, 1269-1343) comments on the parasha (on Leviticus 13:59) that the word “Torah” is used in conjunction with words like tzaraat or metzora five times, alluding to the fact that one who speaks lashon hara is likened to one who has transgressed all five books of the Torah! The Talmud (Arakhin 15b) famously states that one who speaks lashon hara “kills” three people: the subject of the evil speech, the speaker, and the listener. The same page states that lashon hara is equal to the three cardinal sins: murder, idolatry, and adultery. Other opinions (all supported by Scriptural verses) include: one who speaks lashon hara is considered a heretic, deserves death by stoning, and God personally declares that He and the speaker of lashon hara cannot dwell in the same space.

Having said that, the Talmud’s definition of lashon hara is quite narrow. It doesn’t include general tale-bearing, but specifically refers to slandering another person. It also states that lashon hara is only applicable when two people are speaking in private, secretly. If one slanders before three or more people, then it is evident that he doesn’t care that the subject will know he said it. It is like saying it publicly, or to the person’s face directly, which does not constitute lashon hara. (It is still a horrible thing to do, of course.) This is why God says (Psalms 101:5) that “Whoever slanders his fellow in secret, him I will destroy.” It is specifically when done in secret that it is such a terrible, cowardly sin.

Since Talmudic times, the definition of lashon hara has broadened considerably. It has come to include rechilut, “gossiping”, saying negative things about another person that are true, saying them publicly, and even to suggest or imply something disparaging about another, without naming a person specifically. When it comes to gossiping, one can find an allusion to its severity from the Torah itself, which states “You shall not go as a talebearer among your people, neither shall you stand idly by the blood of your fellow” (Leviticus 19:16). In a single verse, the Torah juxtaposes gossiping with failing to prevent bloodshed. One can learn from this that one who listens to gossip (specifically where another person is spoken of unfavourably) without trying to stop it is like one standing idly while the “blood” of another is being shed.

One question frequently asked about this is whether lashon hara applies between a husband and wife. We saw that the Talmud states lashon hara is especially horrible when spoken in secret between two people. Does this include a married couple as well? On the one hand, we want to distance ourselves from negative speech as much as possible, at all times. On the other hand, we expect a married couple to be allowed to speak freely between one another as they wish. After all, they are two halves of one soul and considered a singular unit.

A still of the Chafetz Chaim from a rare, recently released video of the great rabbi. Click the image to see the video.

The Chafetz Chaim (Rabbi Israel Meir Kagan, 1839-1933), generally considered the greatest authority on lashon hara, forbids such speech even between husband and wife. However, many other great authorities before and after him (including Rav Shlomo Zalman Auerbach, 1910-1995, and the Chazon Ish, Rabbi Avraham Isaiah Karelitz, 1878-1953) ruled on the contrary, and permitted a husband and wife to speak about whatever is on their mind, particularly if something bothers them. Technically, even the Chafetz Chaim is lenient in a case where a spouse is in distress and needs to get something off their shoulders.

Still, all agree that we should limit negative words as much as possible, and certainly keep gossip to a minimum. Of course, when negative words have a constructive purpose, it is not considered lashon hara at all, whether between spouses or fellows. This is the case if a person undoubtedly knows, for example, that a particular contractor or salesman is dishonest, and tells a friend in order to protect them from harm.

Repairing Evil Speech, Repairing the World

In the days of the Temple, the kohanim would bring about atonement for the nation through sacrifices and various offerings and rituals. The most important time for atonement was Yom Kippur, and the greatest atonement ritual of the day was when the Kohen Gadol, the high priest, would enter the Holy of Holies (just once a year) and fill it with incense smoke. What was the ultimate purpose of this? The Talmud (Arakhin 16a) states that it served to atone for lashon hara! This was especially necessary because, elsewhere, the Talmud (Bava Batra 165a) states: “Many transgress the law of stealing, few transgress the prohibition of adultery, and all transgress lashon hara.” Everyone is guilty of negative speech, at least to some degree. How do we repair this sin, especially when we don’t have a Temple today?

The Talmud (Arakhin 15b) states that if one is a Torah scholar, they should learn more Torah, and if one is not a Torah scholar, they should strive to be more humble. Like all the other statements, support is brought from verses in Tanakh. King Solomon said “A healing tongue is a tree of life” (Proverbs 15:4). The Sages see the use of the word tongue (lashon) as alluding to lashon hara, and therefore if one wants to heal their lashon hara, they should cleave to the Tree of Life. What is the Tree of Life? King Solomon himself said in another place (Proverbs 3:18) that the Torah is a Tree of Life! Therefore, to rectify the sin of lashon hara one should study Torah.

Upon closer examination, we see that Torah study is actually the perfect remedy for lashon hara. When a person speaks lashon hara they are using their tongue in a negative way and infusing bad energy into the world. When a person learns Torah (which is traditionally done vocally), they are using their tongue in a positive way and infusing good energy into the world. The balance is thereby restored, measure for measure. On top of this, the purpose of Torah study is ultimately to make a person better. The Torah is the best tool to counter the yetzer hara, the evil inclination, as God Himself declared: “I have created the evil inclination, and I have created the Torah as its remedy” (Sifre Devarim, 45). Thus, a person who learns Torah simultaneously neutralizes the evil speech they have spoken and refines their inner qualities so that they will not participate in evil speech in the future.

On that note, there are two kinds of people when it comes to lashon hara: those that like to speak it, and those that love listening to it. The latter often quell their conscience by telling themselves that they never speak lashon hara, God forbid, but only passively, faultlessly, hear it. As we’ve seen above, the listener is almost as culpable as the speaker. Thankfully, there is a remedy for this, too. While many don’t necessarily learn Torah directly from a sefer or on their own, today we have unlimited potential to learn Torah by listening to lectures. These are shared widely on social media, and through digital devices, on apps, and over the radio. Every person today is a click away from Torah learning.

This takes us back to the Talmud, which stated that a Torah scholar can repair lashon hara by learning, while one who is not a Torah scholar should become more humble. The big question here is how can a person just “become more humble”? Humility is one of the most difficult traits to attain! We might even say that the Talmud should have required the Torah scholar—who is constantly learning, growing, and working on themselves—to “become more humble”, not the other way around! How can we make sense of the Talmud?

To prove the point about the non-Torah scholar, the Talmud uses that same verse from Proverbs: “A healing tongue is a tree of life, while perverseness through it will break the spirit.” The plain reading of the verse is that a person who uses their tongue for positive, healing purposes is likened to a Tree of Life, while one who uses their tongue for perverseness is destroying their soul. The Sages take the latter half of the verse to mean, on a simple level, that one who uses their tongue for perverseness should “break their spirit”, ie. become more humble, in order to rectify the sin. There is also a deeper way to read that same verse.

To solve the puzzle, one needs to re-examine what “it” (bah, in Hebrew) refers to. The simple meaning is that “it” refers to the tongue, and one who speaks perverseness through it (the tongue) will break their spirit. However, the verse can just as easily be read so that “it” refers to the Tree of Life. If so, the verse is read this way: “A healing tongue is a tree of life while perverseness, through it [the Tree of Life] will break the spirit.” What is it that will “break” one’s spirit and cause them to become humble? The Tree of Life itself!

Therefore, it is specifically the learning of Torah, the Tree of Life, that brings one to more humility. With this in mind, if we go back to the Talmudic statement of our Sages, what they are saying is: The Torah scholar should rectify their sin by learning more Torah, as they have yet to attain the proper level of holiness, while a non-Torah scholar should learn by listening to more Torah, for this will have the same effect of bringing a person to humility, and rectifying lashon hara.

At the end, this rectification is what will bring Mashiach. In Kabbalistic texts, the generation before Mashiach is in the sefirah of Yesod, which is concerned primarily with sexuality. It is not a coincidence that this is one of the major global issues today. The time following Mashiach’s coming is that of the final sefirah, Malkhut, “Kingdom”. One of the most famous passages from the Tikkunei Zohar is “Patach Eliyahu”, customarily recited before the prayers. There we are told that “Malkhut is the mouth, the Oral Torah.” While Yesod is the sexual organ, Malkhut is the mouth; it is Torah sh’be’al Peh, the Oral Torah, literally “Torah on the mouth”. The key path to realizing Mashiach, Malkhut, is by rectifying the mouth, which is done through the study of Torah.*

As we prepare for Pesach, we should remember the Midrash (Vayikra Rabbah, ch. 32) which states that the Israelites were redeemed from Egypt in the merit of four things: for not changing their names, not forgetting their language, not engaging in sexual sins, and not speaking lashon hara. The same is true if we wish to bring about the Final Redemption. Not engaging in sexual immorality is a direct reference to Yesod, while the other three all deal with the holy tongue, with proper speech and Malkut: using holy names, speaking the Holy Language, and making sure to speak only positive words.

‘Going Up To The Third Temple’ by Ofer Yom Tov

*More specifically, the first rectification is that of the “lower mouth”, Yesod, a tikkun that will be fulfilled by Mashiach ben Yosef. This is followed by the tikkun of the upper mouth, Malkhut, fulfilled by Mashiach ben David (of whom the Prophet says he will slay evil with his mouth, Isaiah 11:4) bringing about God’s perfect Kingdom on Earth.