The Message of Tzara’at

By: Rabbi Menachem Leibtag

By Rabbi Menachem Leibtag

Although most of the laws in Parashat Ki Teitzei deal with mitzvot bein adam le–chaveiro, there is one exception: “Be very careful with regard to [the laws concerning] a ‘nega tzara’at’ (a type of skin disease)—do exactly as the levitical priests instruct you” (Devarim 24:8).

This juxtaposition of the commandment to remember how Miriam was punished with tzara’at for speaking lashon hara against her brother, leads many commentators to the obvious conclusion that the Torah’s ‘reminder’ concerning tzara’at is, in essence, a reminder not to slander.

Rashi’s opening commentary to this pasuk seems to make exactly this point: “If one wants to be careful not to contract tzara’at at all, then don’t speak lashon hara. Remember what happened to Miriam when she spoke against her brother…” The laws of tzara’at are mentioned in Parashat Ki Teitzei specifically because they in fact do relate to bein adam le-chaveiro!

Despite the simplicity of this interpretation, several questions emerge. First of all, why doesn’t the Torah just tell us ‘don’t speak lashon hara?’ Furthermore, why does it use Miriam in order to teach us not to tell ‘bad stories’ about other people?!

Rashbam and Chizkuni explain these two pesukim in a radically different manner.

Rashbam points us in a different direction: “Be careful to keep the laws of tzara’at: even with regard to [an important person] like King Uziyahu—do not honor him should he become a metzora, instead, send him outside the camp… for remember what happened to Miriam: Even though she was a prophetess and Moshe’s sister, they did not honor her; instead, they sent her outside the camp…”

Chizkuni (on 24:8–9) explains these pesukim in a similar fashion: “Keep the laws of tzara’at: Do not grant special honor to important people by exempting them from banishment from the camp. Remember what G-d did to Miriam…”

Rashbam and Chizkuni agree that the primary purpose of these pesukim is to teach us that everyone is equal under the law. Note, that this approach as well provides us with a good reason for including this law in Parashat Ki Teitzei, as it falls into the category of bein adam le-chaveiro.

Ramban beautifully ‘puts all the pieces together,’ explaining this seemingly enigmatic pasuk in light of our earlier questions. Like Rashi and Ibn Ezra, he points to lashon hara as the central topic of these pesukim. Ramban’s interpretation also explains the advantage of employing Miriam to present this mitzvah.

According to Ramban, the Torah doesn’t mention Miriam to tell us how bad her sin was. On the contrary, the incident of Miriam emphasizes how careful we must all be in all matters which may involve even the slightest degree of lashon hara. This pasuk reminds us that punishment was administered even in the case of Miriam’s mild lashon hara.

Ramban’s closing remarks are most significant, as they reflect another important aspect of his exegetical approach: “For how could it be that lashon hara—which is equivalent in its severity to murder—would not be considered a [full-fledged] mitzvah in the Torah!… Rather, this pasuk serves as a serious warning to refrain from lashon hara, be it in public or in private, intentional or unintentional… and it should be considered one of the 613 mitzvot…” (see Ramban 24:9). According to Ramban there must be a mitzvah in the Torah against speaking lashon hara and considers zachor—as a positive commandment to remember the incident. In this manner, Ramban utilizes a wider perspective of pshat to reach a conclusion not only similar to the Midrash, but also more poignant.

Recall how the mitzvot of the main speech form the guidelines for the establishment of G-d’s model nation in the Land of Israel. Imagine an entire nation, where each individual reminded himself daily of these stringent guidelines concerning lashon hara! 

The full dvar Torah can be found at Tanach.org.

Rabbi Menachem Leibtag is an internationally acclaimed Tanach scholar and online Jewish education pioneer. He is a member of the Mizrachi Speakers Bureau (Mizrachi.org/speakers).