Parshat Metzora, is about the purification process of the metzora, the individual who developed a form of leprosy not for physical reasons but for spiritual reasons.
In the beginning of Parashat Metzora the priest who assists in the purification of the leper is commanded to take two birds (Lev. 14:4). Why birds? Rashi explains: "Since the afflictions (associated with leprosy) come because of gossip, which is idle chatter; hence, in its purification one uses birds that also prattle in a chirping voice." In addition to birds, the priest must take "cedar wood." This, too, Rashi finds to be symbolic: "Since the afflictions come because of being unrefined." The cedar is a tall tree, and loftiness is well-known as a symbol of arrogance. In addition the priest must take "crimson stuff, and hyssop"; these Rashi sees as a fitting remedy for the sin of arrogance; "What can make amends (for the leper) so that he be healed? If he humbles himself like a worm [from which crimson dye is derived] and like hyssop [a lowly plant, in contrast to the cedar]."
Others comment similarly explaining that metzorah was a punishment for the transgression of speaking lashon hora. Lashon Hora, which translated literally means 'the evil tongue' or 'evil speech', includes slander, gossip, and rumors, amongst other things. The Talmud relates in the name of Rabbi Shmuel bar Nachmani "Why is the evil tongue called a thrice-slaying tongue? Because it kills three people: the person speaking, the person spoken to, and the person being spoken about." The Rambam, Maimonides, adds a further dimension - sometimes a person may say something that is not quite lashon hara. Yet, as his statement passes from person to person, it eventually does cause harm or trouble, fright or hurt to the other party being spoken about. The Orchos Tzadikim (Ways of the Righteous) comments that "Before you speak, you are the master of your words. After you speak, your words master you." The Midrash Rabba relates that Rabbi Shimon son of Gamliel asked his servant, Tevi, to buy him something tasty from the market. The servant returned with some tongue. Rabbi Shimon then asked his servant to buy something bad from the market. The servant returned with more tongue. "How can this be? I asked you to buy something good, you bought tongue, I asked you to buy something bad, you also bought tongue?!?" "It has good and bad - when it is good, it has a lot of goodness. When it is bad, it is very bad."
In Lev. 14 6-7 we read, "[As for] the living bird, he (the Kohein) shall take it; and the cedar wood, the crimson thread and the hyssop and immerse them and the live bird in the blood of the slaughtered bird, over the running water. He shall sprinkle on the person undergoing purification from the tzora'as, seven times and make him pure; and send the live bird into the open field." How does blood, a substance associated with impurity in last week's parasha, now become associated with purification? In "Tumah and Taharah: Ends and Beginnings" Rachel Adler addresses this question. She writes,"What characterizes the pure as opposed to the impure? This can be deduced from the characteristics of the impure. Impurity stems, firstly, from contact with a corpse. Likewise, it stems, secondly, from a leper, a live person who has lost some of his flesh and who appears to be at death's door. Impurity also stems, thirdly, from any discharge of liquids that represent life -- semen and menstrual blood -- which are the source of life. In other words, when a liquid of life is lost from a living organ -- a sort of partial death -- this leads to impurity.[8] Thus impurity is associated with death, while purity is associated with life. Therefore, the most potent substance needed for purification is blood, and next after that, flowing water, known as "living water." This is water that is closest to its condition at the time of Creation. Embodied in the notions of pure and impure are qualities characteristic of G-d: life and creation. That which promotes creation and life is associated with purification, and that which is detrimental to creation and life is associated with impurity. In other words, life and creation represent the will of G-d, whereas death and degeneration are contrary to His will."
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