Disease of the Skin or the Soul?

Rabbi Maury Grebenau

The Gemara (Eruchin 15b) tells us that Tzaraas, which figures so prominently in our
parsha, is the punishment for speaking Lashon Horah (gossip). Tzaraas is translated loosely as
leprosy, but this is only an approximation. Clearly one does not get leprosy as a result of their
speech, Tzaraad was a spiritual ailment which presented with physical symptoms. The Kli Yakar
(Vaykira 13:2) explains that the etymology of the word ‘metzorah’ is a conglomeration of two
words: motzi ra (bring out evil). The evil which is inside this person is literally bubbling to the
surface. The negative character traits which allow the person to speak callously about their friend
present themselves as a physical blemish, as well as a spiritual one.

The idea of a spiritual reality having physical representation has many sources. R’
Yehudah HaLevi (Sefer HaKuzari 2:62) speaks about this idea very poetically. He explains that
when the divine presence rested within a person or their house, not only was this noticeable on a
spiritual plane but it also expressed itself physically. Everything was a little sharper, a little more
picturesque. When the divine presence left because of sin it was clear to all that there had been a
loss. The divine light which is present when we are close to Hashem is spiritual and physical
bliss and its loss is keenly felt.

This may also explain the stages of Tzaraas that are mentioned by the Midrash (Rus
Rabbah 2:10). Once a person slandered another Tzaraas would appear first on the walls of the
house. If even after this warning they still did not stop speaking Lashon Horah then it would
spread to their clothing. If they still didn’t take the hint then finally the Tzaraas would appear on
the skin of the person. Hashem wants to retain a connection with us; He is loathe to remove His
presence. The Tzaraas begins by affecting the person’s house as the divine presence begins to
leave the person. When the sin is compounded and the warning ignored, then the divine presence
is forced to even less present and the Tzaraas spreads farther. Finally, when the person is
unrepentant the Tzaraas even affects their body. At this point the person needs to leave the camp
completely and be fully removed from society until they have had time to ponder what type of
speech is productive and proper and what type is not. How amazing it must have been to have
such a clear wake up call when a person strayed from straight and narrow.

Clearly, we no longer see Tzaraas on wall or skin. There is no clear warning when we
lose sight of how to use speech positively. The Ramban (Vayikra 13:47) explains that this is due
to the low level of spirituality which pervades the world in our time. When the Jews were in the
desert they were on a very high level of connection to Hashem. They were very aware of their
connection to Hashem and the spiritual distance created by Lashon Horah was palpable. In fact it
presented itself as Tzaraas. The Ramban comments that Tzaraas was only in the land of Israel.
Only in such holy confines could spiritual distance and closeness be so keenly felt.
Unfortunately, today we do not have such clear barometers of holiness and spirituality. However,
the Ramban tells us that when we are ‘shlemim laShem’ - complete towards Hashem, we will
again attain such glorious spiritual vistas. Until such a time as we return to such great heights it
is our responsibility to create in ourselves and in our children not only a sense of closeness to
Hashem, but also a sense of how close we are. This is a potent tool in our service of Hashem.