SINNER

Should the dignity of a sinner be protected or should he be disgraced?

An Olah offering was brought for various reasons including in order to raise one’s spiritual level. The animal was slaughtered at Tzafon, near the northern side of the Mizbeach, Altar.[1] A Chatas offering was brought by someone who had carelessly committed a sin. We learned that this offering was also slaughtered at Tzafon. If a different area would have been designated for a Chatas, a person would feel shamed by having it known that he had sinned. Therefore, to preserve his dignity, the place for slaughtering the offering was the same as that of the Olah. That way he could bring his offering for atonement without concern that his misdeeds would become public knowledge.[2]

The Torah clearly makes it a point that the honor of even a sinner must be protected.

This stands in stark contrast to a protocol that was in place regarding korbanos, offerings. There was a variation of amounts of flour, oil and wine that accompanied different offerings. A person would tell the cashier the type of offering he was bringing, and give him money.  In turn, he would be given a receipt which was marked either by hand or stamped with a word on it, that indicated the category of his offering. He would then present the receipt to the person who was distributing the flour, oil and wine. Based on the category, he would receive the amount that was required for the particular offering.

The ‘calf’ receipt entitled the person to the libation measures required for cattle.

The ‘zachar, male’ receipt, entitled the person to the libation measures required for a ram offering.

The ‘kid’ receipt, entitled the person to the libation measures that were brought for sheep offerings.

The ‘chotei, sinner’ receipt, represented the libation measures that accompanied the offerings of a Metzora.[3] This was an individual afflicted with a disease resulting from his speaking Lashon Hara, slandering someone.

This procedure is striking. Here the sinner is not shielded. To the contrary, his sinful status is shared and stamped. Why?

Lest a person would think that even though he gets a receipt that says sinner, not too many people see it. However, the reality is that the public had been informed. During the travels of Klal Yisrael in the desert, there were three camps. The inner, most holy, was Machaneh Shechinah, the camp of the Divine Presence. Surrounding it was Machaneh Leviya, the camp of the Levites. Surrounding that was Machaneh Yisrael, the camp of Israel.

A person who had become tamei, spiritually impure, by contact with a corpse, was not allowed in Machaneh Shechinah. A person who had a bodily emission that made him tamei, was not allowed in the Machaneh Leviya. There was only one tumah that demanded that the afflicted individual be banned from all three camps. That was if the person was afflicted with Tzaraas, an ailment caused by speaking Lashon Hara.

It goes a step further. Not only is his status known, he is obligated to call out tamei tamei.  In this way he lets people know that he is spiritually impure, informing others that they must stay away from him.[4]

Why is the sin of Lashon Hara treated so severely making certain that the violator’s indiscretion is public knowledge?

His behavior stems from arrogance. He considers himself as an important person, in comparison to others and so he speaks freely of their faults.  If a person recognized his own failings, he wouldn’t be focused on those of others. All of the measures described are part of a process necessary to humble the violator and reshape his character, readying him to heal in body and spirit.[5]

Sometimes, when hearing Lashon Hara being said, there is a feeling of discomfort. Some people squirm in their seats, knowing that this is wrong. They don’t know what to do or what to say. They don’t want to offend the perpetrator. Are we more careful to protect the honor of the offender or the subject of the Lashon Hara?

Shabbat Shalom,

Rabbi Hershel D. Becker

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[1] Vayikra 1:11

[2] Yevamos Yerushalmi Chapter 8 Halachah 3

[3] Shekalim Chapter 5 Halachah 3

[4] Tazria 13:45

[5] Chafetz Chaim Shemiras Halashon Cheilek Sheni

^[15] Shoftim 14:3

^[16] Toldos 28:7

^[17] Breishis Rabbah 67:14;Ish L’Rayeyhu Shemini 219-221

PECADOR

¿Debe protegerse la dignidad del pecador o debe ser humillado?

La ofrenda de Olah se presentaba por diversas razones, entre ellas, para elevar el nivel espiritual. El animal se sacrificaba en Tzafon, cerca del lado norte del altar de Mizbeaj. [1] La ofrenda de Jatat era presentada por alguien que había cometido un pecado por descuido. Aprendimos que esta ofrenda también se sacrificaba en Tzafon. Si se hubiera designado un área diferente para la Jatat, la persona se sentiría avergonzada al saberse que había pecado. Por lo tanto, para preservar su dignidad, el lugar para el sacrificio de la ofrenda era el mismo que el de la Olah. De esta manera, podía presentar su ofrenda de expiación sin temor a que sus faltas se hicieran públicas. [2]

La Torá deja claro que el honor incluso del pecador debe ser protegido.

Esto contrasta marcadamente con el protocolo vigente respecto a los korbanot, las ofrendas. Las cantidades de harina, aceite y vino que acompañaban a las distintas ofrendas variaban. La persona indicaba al cajero el tipo de ofrenda que traía y le entregaba el dinero. A cambio, recibía un recibo, marcado a mano o estampado con una palabra que indicaba la categoría de su ofrenda. Luego, presentaba el recibo a la persona encargada de distribuir la harina, el aceite y el vino. Según la categoría, recibía la cantidad correspondiente a la ofrenda.

El recibo de «ternero» daba derecho a las libaciones necesarias para el ganado vacuno.

El recibo de «zajor» (macho) daba derecho a las libaciones necesarias para la ofrenda de un carnero.

El recibo de «cabrito» daba derecho a las libaciones necesarias para las ofrendas de ovejas.

El recibo de «jotei» (pecador) representaba las libaciones que acompañaban a las ofrendas de un Metzora. [3] Este era un individuo afligido por una enfermedad resultante de hablar Lashon Hara (calumnia).

Este procedimiento es sorprendente. Aquí el pecador no está protegido. Al contrario, su condición de pecador se comparte y se deja constancia de ella. ¿Por qué?

Para que nadie piense que, aunque reciba un recibo que lo identifique como pecador, no mucha gente lo ve, la realidad es que el público estaba informado. Durante las travesías del pueblo de Israel por el desierto, había tres campamentos. El interior, el más sagrado, era Majaneh Shejiná, el campamento de la Presencia Divina. Rodeándolo estaba Majaneh Leviya, el campamento de los levitas. Y rodeando este, Majaneh Israel, el campamento de Israel.

A quien se hubiera vuelto tamei, espiritualmente impuro, por contacto con un cadáver, no se le permitía entrar en Majaneh Shejiná. A quien tuviera una emisión corporal que lo hiciera tamei, no se le permitía entrar en Majaneh Leviya. Solo había una ley que exigía que la persona afectada fuera excluida de los tres campamentos. Eso sucedía si la persona padecía Tzaraat, una afección causada por hablar Lashon Hara.

Va un paso más allá. No solo se conoce su condición, sino que está obligado a denunciar a Tamei Tamei. De esta manera, les hace saber a los demás que es espiritualmente impuro, advirtiéndoles que deben mantenerse alejados de él. [4]

¿Por qué se castiga con tanta severidad el pecado de Lashon Hara, asegurándose de que la indiscreción del infractor sea de conocimiento público?

Su comportamiento proviene de la arrogancia. Se considera una persona importante en comparación con los demás y, por lo tanto, habla libremente de sus defectos. Si una persona reconociera sus propias faltas, no se centraría en las de los demás. Todas las medidas descritas forman parte de un proceso necesario para humillar al infractor y transformar su carácter, preparándolo para sanar cuerpo y espíritu. [5]

A veces, al oír hablar Lashon Hara, se experimenta una sensación de incomodidad. Algunas personas se remueven incómodas en sus asientos, conscientes de que esto está mal. No saben qué hacer ni qué decir. No quieren ofender al agresor. ¿Debemos proteger más el honor del ofensor o el de la persona a la que se acusa de Lashon Hara?

Shabat Shalom,

Rabbi Hershel D. Becker

Traducido por: Sara Slomianski y Miriam Levy

[1] Vayikrá 1:11

[2] Yevavot Yerushalmi Capitulo 8 Halajá 3

[3] Shekalim Capitulo 5 Halajá 3

[4] Tazria 13:45

[5]Jafetz Jaim Shmirat Halason Jelek Sheni