Life After Tzora'as

Having worked with the Chevra Kadisha in WWII, Reb Mendel Futerfas once remarked: Much like literal death, figurative death can also be classified as one who is surrounded by people, yet he does not engage them. He is completely oblivious to what is going on around him, and absorbed in his own self. He is disconnected from the world, and does not even connect with those who may be in the same condition as he is…

Such a person lacks the vitality and energy that defines a living being; such a person is truly dead.

In this light, we can understand the the Gemara’s listing the Metzora along with the blind, the poor and the childless – all of whom the Gemara considers “dead” even during their lifetime.

The blind person is considered “dead” because, although to no fault of his own, he lacks the ability to fully engage the world around him.

The person who has no children, also to no fault of his own, does not have the opportunity to exercise the kind of connection and kindness that can only be shared between parents and their children. As such, he lacks the appreciation of giving unconditionally, and has an inferior level of engagement with the world around him.

And, to a lesser degree, the poor person also lacks the ability to engage in kindness, because, being aware of his financial limitations, people do not call on him for help.

The Metzora also is considered “dead”, but for a very different reason: The Metzora is someone who does not have any of the above challenges. He has the ability to see and connect, he understands how to give and appreciate others unconditionally, and was blessed with the means to give to those who are less fortunate than he. As such, the Metzora has the G-d given blessing to be able to live a truly engaging and purposeful life, and he has the ability to spread love and life around him… But he chooses not to.

The Metzorah is considered dead by his own choice to ignore the purpose of life and the many blessings Hashem has given him. He is considered dead because instead of connecting people, he brings discord among them. Instead of sharing goodness and kindness, he spews hatred and hostility. Instead of celebrating the beauty inherent in others, he highlights their deficiencies and shortcomings.

The very gift of life and speech, influence, popularity, etc. that Hashem has given mankind to enable one to bring peace and unity among people, the Metzorah uses to sow discord, hatred, and separation. (Consequently, as part of his Tikun, the Metzora must leave the city, so that he can experience the isolation and loneliness he has caused others by his Lashon Hara, because only once he fully appreciates the gravity of his mistake can he begin to correct it.)

This definition of “death” can also explain why the Torah guides the Metzorah to seek counsel from a Kohen at every step of identifying and correcting his mistake of speaking Lashon Hara. The Kohen epitomizes kindness, love, and unconditional appreciation of others; a role model of a true Living Being. Step by step, the Kohen “reeducates” the Metzora on what true life is all about. He refocuses the Metzora and inspires him to reconnect with his purpose in life, and teaches him how to properly utilize the gifts Hashem has given him.

Nowadays, the Chochom, or Wise Man (Rav, Mashpia, etc.) takes the place of the Kohen. The Chochom teaches the Metzorah how to correct the misconceptions and selfishness that distracted him from his true purpose and enabled him to speak ill of another person in the first place.

And after his “rehabilitation”, the Metzorah is able to reenter society with clarity and purpose; he is able to live as a true Living Being, spreading kindness, fostering peace around him, and bringing out only the best in others…

And then, with Hashem’s help, not only does the Metzorah become pure and live a fulfilling life himself, he purifies others by inspiring them to do the same.

Based on a Dvar Torah from Rabbi Shmuel Kuperman.

See My, Myself and My Yetzer Hara for an exercise to help stay focused on our Tafkid.