Banishing with love

This shall be the law of the metzora... he shall be brought to the Kohen (Vayikra14:2)

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 tzaraat have 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‑d's creatures and brings them close to Torah." But this is precisely the reason that the Torah entrusts the Kohen with 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 is 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.

(The Lubavitcher Rebbe)

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