Parshat Tazria Metzora 5778
Rabbi Jablinowitz
We read in the beginning of parshat Metzora about the purification process of a Metzora. This process involves using two birds, one which is slaughtered, while the other one is used to sprinkle the slaughtered bird's blood on the Metzora after which he is sent away. The usage of birds is somewhat unusual and Rashi gives the following explanation. He teaches (Chapter 14, Pasuk 4), Lefi She'Hanega'im Ba'in al Lashon Hara, Shehu Ma'aseh Pitputei Devarim, Lefichach Huzkaku Le'Taharaso Tziporim Shemepatpatim Tamid Be'Tziftzuf Kol. Since the Nega'im came about as a result of Lashon Hara which is idle chattering, his purification is through birds who are always make chirping and chattering sounds.
Rashi uses the term Pitputei Devarim regarding the Metzora while he uses the term Shemepatpatim Tamid Be'Tziftzuf Kol by the birds. Why does Rashi change his terminology and use a different word for each situation?
The Sfas Emes explains the connection between the Metzora speaking Lashon Hara and the birds being used in the following manner. The Nega'im, the physical blemish on the person's skin comes about as a result of speaking Lashon Hara. Though the Metzora might very well contain holiness and ideas of Torah within himself, it is not being expressed outwardly through speech. The Nega'im indicate this blockage. He must find a new means to express his innermost Kedushah.
Perhaps we can explain this using the example of one who breaks his leg. Though he has been walking since he was a small child, when one's leg is broken he needs to relearn how to walk. He needs to start all over again and figure out a way to get back to his previous state.
The same thing is true of the Metzora. Once he has abused his unique ability to speak, he needs to relearn how to speak; he needs to find new devices to express himself properly in a way that truly represents his inner holiness. Rashi described the Metzora as one who speaks Pitputei Devarim; his words, his Devarim, are idle chatter and gossip. The bird though is described as Tziftzuf Kol; the noise of the bird is described as a Kol, a sound of chattering. Before one enunciates words he makes sounds; the Metzora is like a small child starting with sounds and then working his way up to words. The birds used in his purification represent his relearning how to speak in a proper and befitting manner.
The Sfas Emes brings a similar idea regarding Teki'as Shofar on Rosh Hashanah. Man was created on Rosh Hashanah and the uniqueness of man is his ability to speak. Therefore, it is necessary that on Rosh Hashanah, which commemorates man's creation, to rededicate our speech as committed to Hashem; to the sound of the shofar and its pasukim of Malchiyos, Shofros, and Zichronos. We relearn to speak at the beginning of every year by accessing the Kol of the shofar and committing our speech to be consistent with the values and meaning of the shofar.
He compares the shofar to the Gemara in Succa 42A which teaches Katan Yode'a Ledaber Aviv Lomdo Torah V'Keriyas Shema. When a child first learns how to speak his father must teach him Torah and Keriyas Shema. The very first words of the child need to be Torah Tzivah Lanu Moshe. His initial foray into the world of speech must be paved with the words of faith and commitment to Hashem. Similarly on Rosh Hashanah one has a renewal of speech through the Kol of the shofar which is meant to inform his speech for the year. And the Metzora, who is like a child in that he is restarting the process of learning speech, starts with the sound of the birds. And by beginning with the birds he then moves on to form words; words which express a commitment to the Torah and mitzvos of Hashem.
Good Shabbos
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