Musar su Levitico 25:30

In these parashiyoth, the Torah wrote at length about the greatness of the uncleanliness of the metzora [one afflicted with tzara'ath (leprosy)] and of his cleansing. And the Gemara in Arachin is well known, that tzara'ath afflicts one who speaks lashon hara, as stated there (Arachin 15b): "If one speaks lashon hara, he is afflicted with plague-spots, viz. (Psalms 101:5): 'He who slanders his neighbor in secret, him atzmith,' and (Vayikra 25:30): 'latzmituth,' which the Targum renders 'lachalutin'; [that is, that he be a metzora muchlat], concerning which we learned: 'The only difference between a quarantined leper and a confirmed [muchlat (similar to 'lachalutin')] leper is disheveling of the hair and rending of the clothes" [(these obtaining with the second, but not with the first)]. As to (Arachin 16a): "Plague-spots come for seven things, etc.", the Maharsha writes that there, it is possible that tzara'ath atones for him, for he is subject to quarantine — as opposed to the sin of lashon hara, where he is a metzora muchlat.

We are taught in Sofrim 6,4 that there are three occasions when the Torah writes the word לא whereas we read it as לו. Once in Leviticus 11,21, another time in Leviticus 25,30, and a third time in Leviticus 5,1, where the Torah commenced the verse with the words: ונפש כי תחטא, "When a 'soul' commits an inadvertent transgression, etc." The nature of the transgression is improper use of the mouth, abuse of the power of speech. In this instance the abuse consists of failure to testify, i.e. אם לוא יגיד. The Zohar (Sullam edition page 86) seems to understand the choice of the word נפש as opposed to the word רוח or נשמה, part of our life-force, as indicating that any sin we commit is due only to this inferior part of our "soul." The superior parts such as רוח ונשמה are by themselves quite incapable of committing a sin. The dual spelling of the word לוא is a hint that the רוח ונשמה has to make restitution to the נפש for the purity it has deprived them of by its sin. In other words: What the purely part of man has deprived the רוח, of "לא," has to be restored to the רוח, i.e. לו. Unless this occurs, the result will be: ונשא עונו, "he will bear his sin." This is the first of the three aspects concerning which an individual's lifestyle will be examined after his death, as we mentioned at the beginning of this discussion.