{"id":1916,"date":"2026-04-13T04:00:00","date_gmt":"2026-04-13T11:00:00","guid":{"rendered":"https:\/\/lamishna.com\/?p=1916"},"modified":"2026-04-21T18:12:02","modified_gmt":"2026-04-22T01:12:02","slug":"lashon-hara-poder-lenguaje","status":"publish","type":"post","link":"https:\/\/lamishna.com\/en\/lashon-hara-poder-lenguaje\/","title":{"rendered":"Tazria-Metzora 2026 (VIDEO) \/ The Tongue Builds, But Also Destroys Worlds and Lives"},"content":{"rendered":"<h2 class=\"wp-block-heading\">Introduction: A Disease That Was Not Medical<\/h2>\n\n\n\n<p>The *parashiot* of *Tazria* and *Metzora* have, for centuries, been a source of confusion. At first glance, they describe skin ailments\u2014*tzara'at*\u2014that appear to belong to the realm of ancient medicine. However, the rabbinic tradition\u2014systematized by Israel Meir Kagan\u2014clarifies that this is not a conventional physical pathology, but rather a spiritual manifestation: the visible reflection of an invisible corruption linked to the use of language.<\/p>\n\n\n\n<p>The disease does not begin in the skin. It begins in the mouth.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">The Power of Language as a Creative Force<\/h2>\n\n\n\n<p>Judaism maintains a central premise: language is not neutral. It is not merely a means of communication, but a tool capable of creating or destroying.<\/p>\n\n\n\n<p>From Genesis\u2014where the world is created through the word\u2014to Rabbinic teachings, speech is understood as an extension of divine power. By speaking, human beings partake of that power.<\/p>\n\n\n\n<p>But you can also invest it.<\/p>\n\n\n\n<p>When speech deviates from its purpose\u2014to degrade, divide, or humiliate\u2014it becomes a destructive force. It is here that *lashon hara* emerges.<\/p>\n\n\n\n<p class=\"has-text-align-center\"><strong>Watch the video on Parashot Tazria-Metzora 2026 in Spanish.<\/strong><\/p>\n\n\n\n<figure class=\"wp-block-embed aligncenter is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<iframe loading=\"lazy\" title=\"Tazria-Metzor\u00e1 2026 \/ La vida y obra del Jafetz Jaim\" width=\"696\" height=\"392\" src=\"https:\/\/www.youtube.com\/embed\/6WHIQnebL1A?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe>\n<\/div><\/figure>\n\n\n\n<h2 class=\"wp-block-heading\">What Is *Lashon Hara*? A Radical Definition<\/h2>\n\n\n\n<p>In his work *Chafetz Chaim*, the sage sets forth a definition that defies common intuition:<\/p>\n\n\n\n<p>Speaking negatively about another person is *lashon hara*, even if what is said is true.<\/p>\n\n\n\n<p>This introduces an ethical revolution:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Truth ceases to be the sole criterion.<\/li>\n\n\n\n<li>Impact and intention take center stage.<\/li>\n\n\n\n<li>Language is subjected to a moral discipline.<\/li>\n<\/ul>\n\n\n\n<p>The question is no longer just whether something is true, but whether it should be said.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">The Architecture of Language Damage<\/h2>\n\n\n\n<p>The Chafetz Chaim's system identifies multiple forms of harm derived from negative speech:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Reputational damage: deterioration of public image<\/strong> deterioro de la imagen p\u00fablica<\/li>\n\n\n\n<li><strong>Social harm:<\/strong> ruptura de v\u00ednculos y generaci\u00f3n de conflictos<\/li>\n\n\n\n<li class=\"translation-block\"><strong>Psychological harm:<\/strong> humiliation, anxiety, isolation<\/li>\n\n\n\n<li class=\"translation-block\"><strong>Economic damage:<\/strong> Loss of opportunities<\/li>\n<\/ul>\n\n\n\n<p>The key is clear: it does not matter whether the harm is immediate or potential. If there is a possibility of harm, the act is already problematic.<\/p>\n\n\n\n<p class=\"has-text-align-center\"><strong>Watch the video on Parashot Tazria-Metzora 2026 in English.<\/strong><\/p>\n\n\n\n<figure class=\"wp-block-embed aligncenter is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<iframe loading=\"lazy\" title=\"Tazria-Metzora 2026 \/ The Life and Work of the Chafetz Chaim\" width=\"696\" height=\"392\" src=\"https:\/\/www.youtube.com\/embed\/VKdZhbKB9X4?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe>\n<\/div><\/figure>\n\n\n\n<h2 class=\"wp-block-heading\">Rejilut: The Language That Divides<\/h2>\n\n\n\n<p>A subtle category is *rejilut* (relational gossip). It does not necessarily entail speaking ill of others, but rather conveying information that generates conflict.<\/p>\n\n\n\n<p>Example: \u201cHe spoke ill of you.\u201d<\/p>\n\n\n\n<p>Even if it is true, the result is division. And division constitutes a form of social destruction.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Avak Lashon Hara: The Subtlety of Harm<\/h2>\n\n\n\n<p>The system includes indirect forms known as \u201cthe dust of *lashon hara*.\u201d<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Advances<\/li>\n\n\n\n<li>Ambiguous Comments<\/li>\n\n\n\n<li>Ironic tone<\/li>\n\n\n\n<li>Phrases like: \u201cI shouldn\u2019t say this, but\u2026\u201d<\/li>\n<\/ul>\n\n\n\n<p>Here, an essential principle is revealed: it matters not only what is said, but how it is said.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Is Everything Forbidden? The Principle of Utility<\/h2>\n\n\n\n<p>The Chafetz Chaim acknowledges exceptions under the principle of *to\u2019elet* (utility), but subject to strict conditions. For negative speech to be permitted, the following must be met simultaneously:<\/p>\n\n\n\n<ol class=\"wp-block-list\">\n<li>Comprehensive fact-checking<\/li>\n\n\n\n<li>Interpretation without prejudice<\/li>\n\n\n\n<li>Constructive intention<\/li>\n\n\n\n<li>Precision without exaggeration<\/li>\n\n\n\n<li>Absence of alternatives<\/li>\n\n\n\n<li>Proportionality of Harm<\/li>\n\n\n\n<li>Real and concrete benefit<\/li>\n<\/ol>\n\n\n\n<p>If one fails, the discourse is once again prohibited.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Listening also implies responsibility.<\/h2>\n\n\n\n<p>Not only is it forbidden to speak *Lashon Hara*, but also to accept it.<\/p>\n\n\n\n<p>There is a key difference:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Listen with caution (permitted in certain contexts)<\/li>\n\n\n\n<li>To Believe Fully (Forbidden)<\/li>\n<\/ul>\n\n\n\n<p>The listener also participates actively in the process.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Tazria and Metzora: The Visible Consequence<\/h2>\n\n\n\n<p>These *parashiot* offer the symbolic framework. *Tzara'at* appears as an external manifestation of an internal flaw. The *metzora* is isolated from the camp.<\/p>\n\n\n\n<p>This isolation is measure for measure:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Whoever creates division is cast out.<\/li>\n\n\n\n<li>He who breaks ties experiences the rupture.<\/li>\n<\/ul>\n\n\n\n<p>The Torah transforms social harm into personal experience.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Beyond Halakha: Character Transformation<\/h2>\n\n\n\n<p>The approach of the Chafetz Chaim is not merely legal, but formative. He identifies the roots of the problem:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Ego<\/li>\n\n\n\n<li>Envy<\/li>\n\n\n\n<li>Need for validation<\/li>\n\n\n\n<li>Gossip Culture<\/li>\n<\/ul>\n\n\n\n<p>It proposes a path of correction:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Discipline of Silence<\/li>\n\n\n\n<li>Constant Study<\/li>\n\n\n\n<li>Refinement of Language<\/li>\n\n\n\n<li>Conscious Choice of Environment<\/li>\n<\/ul>\n\n\n\n<p>The objective is to transform the personality.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Relevance in the Contemporary World<\/h2>\n\n\n\n<p>In the 21st century, *lashon hara* has been amplified:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Information circulates in seconds.<\/li>\n\n\n\n<li>Reputation can be destroyed globally.<\/li>\n\n\n\n<li>Social media multiplies the impact of language.<\/li>\n<\/ul>\n\n\n\n<p>This system anticipates current debates regarding:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Digital Defamation<\/li>\n\n\n\n<li>Ethics of Public Discourse<\/li>\n\n\n\n<li>Media Responsibility<\/li>\n<\/ul>\n\n\n\n<p>It is not an old issue: it is urgent.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Conclusion: The Responsibility of Every Word<\/h2>\n\n\n\n<p>The message is clear:<\/p>\n\n\n\n<p>Language is not innocent. Every word builds or destroys.<\/p>\n\n\n\n<p>Tazria and Metzora describe not only an ancient reality, but a human constant: the power of speech.<\/p>\n\n\n\n<p>The final question is not whether we can speak, but:<\/p>\n\n\n\n<p>Are we willing to take responsibility for our words?<\/p>","protected":false},"excerpt":{"rendered":"<p>Lash\u00f3n Har\u00e1: el poder destructivo del lenguaje<\/p>","protected":false},"author":1,"featured_media":1917,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[364],"tags":[873,868,870],"class_list":{"0":"post-1916","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-parasha","8":"tag-jafetz-jaim","9":"tag-lashon-hara","10":"tag-tazria"},"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.4 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Lash\u00f3n Har\u00e1: el poder destructivo del lenguaje - 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