This shall be the law of the metzora… he shall be brought to the Kohen (14:2)
The Lubavitcher Rebbe explains: Both the onset and the termination of the state of tzaraat are effected only by the proclamation of a Kohen. If suspect markings appear on a person, they are examined by an expert on the complex laws of tzaraat–usually, but not necessarily, a Kohen; but even after a diagnosis of tzaraat had been made, the state of ritual impurity does not take effect, and the metzora’s banishment is not carried out, until a Kohen pronounces him “impure.” This is why even after all physical signs of tzaraathave departed, the removal of the state of impurity and the metzora’s re-admission into the community is achieved only by the Kohen’s declaration. The Kohen’s function as a condemner and ostracizer runs contrary to his most basic nature and role. The Kohen is commanded by G‑d to “bless His people Israel with love”; our sages describe a “disciple of Aaron” as one who “loves peace, pursues peace, loves G‑ds creatures and brings them close to Torah.” But this is precisely the reason that the Torah entrusts to the Kohen the task of condemning the metzora. There is nothing more hateful to G‑d than division between His children. The metzora must be ostracized because, through his slander and tale-bearing, he is himself a source of divisiveness; nevertheless, the Torah is loath to separate him from the community. So it is not enough that the technical experts say that he marked by tzaraat. It is only when the Kohen–whose very being shudders at the thought of banishing a member of the community–is convinced that there is no escaping a verdict of tzaraat, that the metzora is separated from his people. And it is only when the one doing the banishing is suffused with loving concern for the banished person, that the penalty will yield a positive result–the repentance and rehabilitation of the metzora. There is another lesson here as well: it is not the fact of the tzaraat that renders the metzora impure, but the Kohen’s declaration of his impurity. In other words, no matter how terrible a persons state may be, to speak ill of him is more terrible still. The Kohen’s saying that he is impure affects his spiritual state far more profoundly than the actual fact of his tzaraat.
The Midrash (Vayikra Rabba 16:2) informs us that the word metzora is derived from motzi shaim ra (the Hebrew words for a slanderer), since the disease of tzora’as is a punishment for speaking against others. Because of the relationship between tzora’as and loshon hora, the Midrash on our verse relates the following incident: A peddler traveled from village to village in the area of Tzipori (in the Land of Israel) calling out, “Who wants to buy an elixir of life?” Rabbi Yanai heard the peddler and told him that he was interested in purchasing his wares. The peddler, however, told him, “You and people like you do not need what I am selling.” Rabbi Yanai, however, insisted that the peddler sell him the special elixir. Taking out a book of Tehillim (Psalms), the peddler showed Rabbi Yanai the verse: “Who is the person who desires life and loves days that he may see the good? Guard your tongue from evil and your lips from speaking deceit.” (Psalms 34) Rabbi Yanai exclaimed, “My entire life I have been reading this verse and never knew its full meaning until this peddler came and told me, ‘Who is the man who desire life…’ ” A question on this Midrash arises: What novel idea did Rabbi Yanai learn from the peddler? The peddler merely recited a familiar verse from Psalms without adding any new interpretations. The Ksav Sofer explained thus: Rabbi Yanai noted the peddler’s method of announcing he was selling something that would give a person long life. This aroused the interest and curiosity of people, and quickly a large crowd would gather around him. Only then did the peddler cite the verse, “Guard your tongue from evil.” From the peddler’s method, Rabbi Yanai concluded that King David, the author of Psalms, must have also gone from person to person posing the question, “Do you want long life?” Anyone asked this question would invariably reply. “Yes.” Then King David would say, “Guard your tongue.” Rabbi Yanai learned that it is not sufficient for a person to be careful with his own speech. He must also impress upon others the importance of refraining from loshon hora.
Prepared by Devorah Abenhaim
