ציטירנדיקער פּירוש אויף דברים 24:9

Evil gossip is a greater sin than “mere” murder, idolatry or indulging one’s carnal instincts indiscriminately. Proof that it is worse than murder is deduced from Genesis 4,13 where Kayin describes his sin as too severe to endure its burden. It is more serious than indulging one’s carnal instincts with partners forbidden to one as we know from Joseph (Genesis 39,9) who explained the severity of that sin to the wife of Potiphar. It is more serious than idolatry seeing that when Moses described this sin committed by the Jewish people to G’d when they worshipped the golden calf he said: “indeed the people committed a very great sin.” When describing the sin of לשון הרע on the other hand, (Psalms 12,4) David invokes G’d pleading: “may the Lord cut off all flattering lips, every tongue that speaks גדולות, “arrogance.” The commentators understand the plural of the word גדולות in that psalm as describing the sin of abusing the power of the tongue as a “double” sin, i.e. more severe than a single sin such as worshipping idols, for instance. This is why Solomon said that life and death are at the disposal of one’s tongue.
Look at what happened to Miriam who was struck with the disease of tzoraat (Numbers 12,1) because she spoke against Moses. What did she do that was so terrible? She spoke to her own brother (Aaron) privately, not within the hearing of Moses nor of anyone else. She was well-intentioned meaning to reunite Moses with his wife whom he had divorced. The Torah describes G’d’s reaction as fierce, and had Moses not interceded on her behalf she would not have been cured. To this day we recite the lines of Deut. 24,9 in which the Torah demands that we remember what Miriam was guilty of and how G’d punished her. You may apply a little logic to see how serious is the ordinary sin of spreading evil gossip when you reflect on what happened to well-intentioned Miriam who had spoken privately to her brother. How will G’d react to people who deliberately besmirch someone’s reputation by the tales they spread about him? Consider what the Torah wrote immediately prior to the reminder to remember what G’d did to Miriam (Deut. 24,8) The Torah writes: “beware of the tzoraat affliction, be very careful and act according to everything the priests and Levites teach you.” Even Aaron, who was the High Priest, (and had not said a word) was struck with that affliction seeing that the Torah said that G’d was angry “at them,”‘ i.e. not merely at Miriam. Aaron was healed immediately, seeing his was the lesser sin as he had not said anything, had only listened without admonishing Miriam. We know that Aaron must have been cured immediately as the Torah only writes of Miriam having been quarantined outside the camp for seven days delaying the Israelites’ journey during that period (Numbers 12,15).
You will also find that the original serpent, the first creature ever to engage in slander against its Creator, was struck with tzoraat as the Torah reports G’d saying to the serpent “because you have done this, etc., you are cursed” (Genesis 3,14). The curse consisted of the serpent being afflicted with tzoraat. Our sages derive this from the expression צרעת ממארת היא in Leviticus 13,52. On these words Rav Hunna quoted a comment by Rabbi Joshua ben Levi who said that the scales on the skin of the snake are a form the tzoraat took when it afflicted the serpent (compare Bereshit Rabbah 20,4). This was not the full extent of the serpent’s punishment. We have a tradition that in the world to come (after the resurrection), people who suffered from diverse deformities while on earth the previous time will be resurrected as completely healthy and with unblemished bodies. The snake will be the only exception to this rule. Seeing that Isaiah wrote (Isaiah 35,6): ”then the lame shall leap like a deer, and the tongue of the dumb shall shout aloud,” the prophet prophesies resurrection of the beasts mentioning that domesticated beasts and lions will graze together; however the snake will still have to eat dust as it will never be cured from its affliction (compare Isaiah 11,6). The reason is that the serpent through its use of the tongue dragged man into the dust, (caused his mortality, Tanchuma Metzora 2).

לא תשיך לאחיך, after warning us concerning behaviour the result of which is G’d’s withdrawing His benevolent presence from the Jewish people, He cautions us concerning the acts of loving kindness which would ensure the continued presence of His Shechinah. Two major steps in that direction are: 1) not to charge a fellow Jew interest on a loan extended to him, 2) not to be tardy in discharging the obligations assumed when making a vow in favour of G’d. (verse 22) These include vows representing donations to charity which are due without delay, seeing that there is never a shortage of people in need who have to be supported by charity.
Then there is the subject of what a labourer may eat when he is surrounded by fruit belonging to his employer, as well as the matter of divorce, something that must not be given to a woman unless she has been guilty of a serious misdemeanour, i.e. ערות דבר. (24,1) A major reason for granting a divorce is the effort to prevent bastards from being born. No other reason is considered as valid to divorce one’s wife, the prophet Maleachi 2,14 reminding people that at least G’d will testify against the husband who dealt treacherously with the wife he married in his youth and now abandoned.
The loving kindness performed with a newly wed (betrothed) woman is that her husband is given a chance to fulfill the commandment of making his bride joyful during the first year of their marriage. (24,5). The prohibition against taking as a pledge, i.e. collateral for overdue debts, tools needed for the debtor to make his living, such as millstones is self-evident. (24,6) Precautions against potential hazards that could hurt many people, prohibition against kidnappers coupled with the death penalty is a preventive measure, i.e. an act of kindness designed to protect parents against their children becoming the victims of such “stealing.” The isolation of people afflicted with the skin disease known as tzoraat, is all too well known. It not only prods the victim to mend his asocial behaviour, but it protects society at the same time. Cautions against tale-bearing and other forms of abuse of the power of speech are acts of kindness in respect of the potential victims of such slander. Not muzzling an ox while he threshes, is a show of understanding for the ox’s feelings in helping to provide food for its owner while himself being denied that same food. Etc. Etc.