Community Magazine April 2012

singing pizmonim , and sharing words of Torah, but are instead so often misused through gossip and talking about inane subjects. We will be held accountable for both what we speak about and what we do not speak about; for speaking negatively about other people, and for failing to use our tongues for the sublime purposes for which they were created. The messora brings two birds so that he may recognize this distinction between constructive and destructive speech. One bird is slaughtered, symbolizing the Torah’s adamant rejection of gossip. But the other bird is let free and allowed to fly and chirp, demonstrating the value afforded to the gift of speech. Before he returns to his community, the messora is shown not only the evils of gossip, but also the potential value of speech. He is taught not to isolate himself or shun social engagement in order to avoid lashon hara . Rather, he should use his faculty of speech wisely, with careful discretion. The Priestly Model This might also explain the prominent role played by the kohen throughout the sara’at process. It is the kohen who makes the initial “diagnosis” determining whether the discoloration is indeed sara’at , and it is the kohen who conducts the entire purification ceremony. Why did the Torah assign this role specifically to the kohen ? The kohanim are the descendants of Aharon, who embodied the Torah’s approach to speech. The sages famously describe Aharon as “ ohev shalom verodef shalom – a lover of peace and pursuer of peace” – who would actively work to resolve conflicts and help quarreling parties achieve reconciliation. Aharon, the high priest, did not seclude himself in the holy chambers of the Tabernacle. To the contrary, he was heavily involved in social affairs, and would approach people embroiled in a fight to help restore their friendship. But on the tragic day when his two sons were killed for bringing an unwarranted incense offering, he remained silent (“ vayidom Aharon ” – Vayikra 10:3). Aharon exemplified King Shelomo’s teaching in Kohelet (3:7), “There is a time to be silent and there is a time to speak.” In the face of unexplainable tragedy, he remained silent, uttering not a word of complaint or protest. But in the face of disunity and strife, he actively worked to initiate reconciliation. The kohanim , the descendants of Aharon, are thus assigned the task of overseeing the sara’at process. They represent the ideal of “There is a time to be silent and there is a time to speak,” that speech must be used responsibly. It is the kohanim who show the messora that the Torah encourages us to speak – but to speak the right words at the right time. The messora is required to live in isolation as a temporary corrective measure, but this in no way represents the Torah’s ideal. The Torah encourages vibrant and meaningful social interaction, to the exclusion of hurtful and derogatory speech about other people. Dedicated inmemory of Mr.&Mrs. Jacques&Rachel Gindi  18 COMMUNITY MAGAZINE