Musar su Levitico 14:2

How great is the punishment of the man of lashon hara, who brings upon himself plague-spots because of his speech and becomes thereby a "confirmed" leper, as stated in Arachin 15b: "If one speaks lashon hara, plague-spots come upon him, as it is written (Psalms 101:5): 'He who slanders his neighbor in secret, him shall I confirm [as a leper].' Resh Lakish said (Vayikra 14:2): "This shall be the law of the metzora [the leper]" — the law of the motzi shem ra [the slanderer]."

"If one has lashon hara in him, his prayer does not come before the Holy One Blessed be He, because a spirit of uncleanliness has reposed itself upon him. Once he repents and takes it upon himself to return [to the L-rd], what is said of him? (Vayikra 14:2): 'On the day of his cleansing, he shall be brought to the Cohein.'"

The Tziyoni writes in a gloss on פרשת בראשית that the reason we are to be so careful with observing the details of the legislation of צרעת, blemishes of the skin, the clothes, or the house, is that we are dealing here with inner blemishes, i.e. sins, which have become visible externally. G–d has been very kind in externalizing the effect of these sins so as to give the afflicted person an opportunity to repent and rid himself of the pollutant of the serpent which his sins are due to. The priest is the only one who can effect a cure because the priesthood originated in the "right" side of the diagram of emanations in the emanation חסד, whereas the pollutant of the serpent has its origin in the "left" of the diagram of emanations, the side from which Samael originates. Nowadays, when we do not have priests who can perform the steps leading to the rehabilitation of an afflicted person (including the sacrifices he has to bring at the end of the period of his isolation as outlined in Leviticus 14,2-32), repentance is the only instrument by which we can cleanse ourselves. The right hand of G–d is always stretched out to welcome penitent sinners.