Tazria תַזְרִיעַ Leviticus, 12:1 - 13:59

SUMMARY
Tazria discusses the laws of tumah (impurity) and taharah (purity) ---regarding rituals related to the Mishkan.

After a woman gives birth, she immerses in a ritual bath (mikvah) and brings offerings to the Mishkan.
Male infants are circumcised on the 8th day of life.
The parsha details the specifics of Tza'arat (not leprosy) which can appear on a person's skin, clothing, or their homes.
A kohein is called to determine ritual impurity or purity.
A person so inflicted must leave the camp and live elsewhere until healed.
The afflicted area in clothing or home has to be removed. If it recurs, the entire garment or home must be destroyed.

Centering Text:

ויקרא י׳:י׳

וּֽלֲהַבְדִּ֔יל בֵּ֥ין הַקֹּ֖דֶשׁ וּבֵ֣ין הַחֹ֑ל וּבֵ֥ין הַטָּמֵ֖א וּבֵ֥ין הַטָּהֽוֹר׃

Leviticus 10:10

for you must distinguish between the sacred and the profane, and between the impure and the pure;

Zeal for the Torah and the commandments is a great quality, and so is zeal that aims to make a better world.
You should know that zeal is the very beginning of all ethics. For no one can be perpetually bent over books. A person must eat, sleep and perform bodily functions. Therefore, it requires eagerness and care to return to one's book and to study. One should not muse "the day is still long and the year is still long." Concerning this our Sages, of blessed memory, said : "Do not say, 'when I have some free time, I will study' — perhaps you will never be free" (Aboth 2:4). Nor should a person say, : "It is already evening — if I start studying now, I will have to stop in a little while to pray," for it is better to spend one hour in study even if only to learn one saying, than to do any other thing in the world. (edited for gender, RS) ~Orchot Tzadikim, 15

...the priestly worldview stressed boundaries and order. A hierarchy reigns in virtually every aspect of Israelite life as conceived in the Torah: people, land, animals, eligibility for the priesthood, the Tabernacle, and the calendar. There is a complex system of “graded holiness” (Jenson) informing Israelite life, with two basic messages: (1) God is to be approached in stages, and (2) the world is set up in a tight, ordered structure which reflects the distinctions between God and humans, Israel and the other peoples. ~Everett Fox

In Tazria, the root for impurity/tumah appears 26 times and the root for purity/tahara appears 25 times, all within 67 verses. Rabbi Pam Wax

ויקרא י״ב:א׳-ב׳

(א) וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (ב) דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ לֵאמֹ֔ר אִשָּׁה֙ כִּ֣י תַזְרִ֔יעַ וְיָלְדָ֖ה זָכָ֑ר וְטָֽמְאָה֙ שִׁבְעַ֣ת יָמִ֔ים כִּימֵ֛י נִדַּ֥ת דְּוֺתָ֖הּ תִּטְמָֽא׃

Leviticus 12:1-2

(1) יהוה spoke to Moses, saying: (2) Speak to the Israelite people thus: When a woman at childbirth bears a male, she shall be impure seven days; she shall be impure as at the time of her condition of menstrual separation.—

זָרַע (v) to sow, scatter seed, producing, yielding seed, to become pregnant, be made pregnant.

Our sages say that the order and juxtaposition of biblical events and mitzvot is never a coincidence. Rashi notes that parshat Tazria parallels the creation story, in which G-d first created the animals and then followed with humans. The first two mitzvot of the Torah—pru u’r’vu (be fruitful and multiply), and the mitzvah of brit milah—both appear in this parsha.

Rav Shimshon Raphael Hirsch notes that the term tazria, from the root zera (seed), appears in only one other place in the Torah. "G-d said: Let the earth sprout herbage yielding seeds (mazrai zera), and the earth brought forth vegetation: herbage yielding seed of its own kind" (Breisheet /Genesis 1:11-12).

טָמֵא (a) Ritually unclean, or impure

The factors which diminish Zeal are those which increase laziness. The greatest of them all is seeking tranquility of body, hatred of exertion and love of [bodily] enjoyments to their fullest extent. ~Mesillat Yesharim, 9:1

The state of being "tum'ah" has nothing to do with modern notions of filth or dirt, or ancient notions of evil or malicious things. "... it is a simple fact of life, a part of nature; certain phenomena in the created world are empirically sources of impurity. These phenomena are not necessarily bad; there is nothing morally repugnant about a human corpse or the carcass of an animal, there is nothing sinful about menstruation or sexual intercourse, and there is no evil in a genital flux or a disease of the skin."
Jewish Study Bible, p.232

There are 4 causes of ritual impurity: human corpses, carcasses of animals, discharges / emissions of life fluids, and a condition known tza'arat [previously thought of as leprosy.] Leprosy was not known in Biblical times plus the description in the Bible is not consistent with leprosy, especially since it affects not only a person, but fabric and houses.

Tza'arat is a general erosion of the skin causing a disintegration of the flesh (gradual escape of life). The person so afflicted was seen as in a state of being in a state of death. Impurity was caused by this 'leakage of life' (Jewish Study Bible).

The Kohein was like a physician in that he diagnosed the issue, but there was no "treatment" other than the person isolating for 7 days (if it wasn't deeper than the skin and the area had not turned white). There was another exam after 7 days. If it faded, the person was pronounced clean. If still infected, there was another 7 days of quarantine, with another re-examination.

ויקרא י״ב:ג׳-ד׳

וּבַיּ֖וֹם הַשְּׁמִינִ֑י יִמּ֖וֹל בְּשַׂ֥ר עׇרְלָתֽוֹ׃ וּשְׁלֹשִׁ֥ים יוֹם֙ וּשְׁלֹ֣שֶׁת יָמִ֔ים תֵּשֵׁ֖ב בִּדְמֵ֣י טׇהֳרָ֑הֿ בְּכׇל־קֹ֣דֶשׁ לֹֽא־תִגָּ֗ע וְאֶל־הַמִּקְדָּשׁ֙ לֹ֣א תָבֹ֔א עַד־מְלֹ֖את יְמֵ֥י טׇהֳרָֽהּ׃

Leviticus 12:3-4

On the eighth day the flesh of his foreskin shall be circumcised.— She shall remain in a state of blood purification for thirty-three days: she shall not touch any consecrated thing, nor enter the sanctuary until her period of purification is completed.

HIS FORESKIN. It is known that the foreskin is on the private part. This is not the case regarding the foreskin of the heart, the lip, and the ear, for all of them are connected to another word. *Which explains them. When the word orlah (foreskin) stands by itself, it refers to the foreskin of the penis. When Scripture uses the term orlah metaphorically, it connects it to another word, as in aral sefatayim (of uncircumcised lips) (Ex. 6:12). ~Ibn Ezra

ויקרא י״ב:ה׳

וְאִם־נְקֵבָ֣ה תֵלֵ֔ד וְטָמְאָ֥ה שְׁבֻעַ֖יִם כְּנִדָּתָ֑הּ וְשִׁשִּׁ֥ים יוֹם֙ וְשֵׁ֣שֶׁת יָמִ֔ים תֵּשֵׁ֖ב עַל־דְּמֵ֥י טׇהֳרָֽהֿ׃

Leviticus 12:5

If she bears a female, she shall be impure two weeks as during her menstruation, and she shall remain in a state of blood purification for sixty-six days.

ויקרא י״ב:ו׳

וּבִמְלֹ֣את ׀ יְמֵ֣י טׇהֳרָ֗הּ לְבֵן֮ א֣וֹ לְבַת֒ תָּבִ֞יא כֶּ֤בֶשׂ בֶּן־שְׁנָתוֹ֙ לְעֹלָ֔ה וּבֶן־יוֹנָ֥ה אוֹ־תֹ֖ר לְחַטָּ֑את אֶל־פֶּ֥תַח אֹֽהֶל־מוֹעֵ֖ד אֶל־הַכֹּהֵֽן׃

Leviticus 12:6

On the completion of her period of purification, for either son or daughter, she shall bring to the priest, at the entrance of the Tent of Meeting, a lamb in its first year for a burnt offering, and a pigeon or a turtledove for a sin offering.

ויקרא י״ב:ז׳

וְהִקְרִיב֞וֹ לִפְנֵ֤י יְהֹוָה֙ וְכִפֶּ֣ר עָלֶ֔יהָ וְטָהֲרָ֖הֿ מִמְּקֹ֣ר דָּמֶ֑יהָ זֹ֤את תּוֹרַת֙ הַיֹּלֶ֔דֶת לַזָּכָ֖ר א֥וֹ לַנְּקֵבָֽה׃

Leviticus 12:7

He shall offer it before יהוה and make expiation on her behalf; she shall then be pure from her flow of blood. Such are the rituals concerning her who bears a child, male or female.

ויקרא י״ב:ח׳

וְאִם־לֹ֨א תִמְצָ֣א יָדָהּ֮ דֵּ֣י שֶׂה֒ וְלָקְחָ֣ה שְׁתֵּֽי־תֹרִ֗ים א֤וֹ שְׁנֵי֙ בְּנֵ֣י יוֹנָ֔ה אֶחָ֥ד לְעֹלָ֖ה וְאֶחָ֣ד לְחַטָּ֑את וְכִפֶּ֥ר עָלֶ֛יהָ הַכֹּהֵ֖ן וְטָהֵֽרָה׃ {פ}

Leviticus 12:8

If, however, her means do not suffice for a sheep, she shall take two turtledoves or two pigeons, one for a burnt offering and the other for a sin offering. The priest shall make expiation on her behalf, and she shall be pure.

Nechama Leibovitz
"Thus all the measures ordained by the Torah in connection with tzara'at constitute a means of stirring the victim to repentance. The physical irregularity and unbalance symptomized by the appearance of tzara'at reflects the inner, spiritual discord in relations between the victim and God."
- Studies in Leviticus, p. 119

ויקרא י״ג:א׳-ג׳

(א) וַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־מֹשֶׁ֥ה וְאֶֽל־אַהֲרֹ֖ן לֵאמֹֽר׃ (ב) אָדָ֗ם כִּֽי־יִהְיֶ֤ה בְעוֹר־בְּשָׂרוֹ֙ שְׂאֵ֤ת אֽוֹ־סַפַּ֙חַת֙ א֣וֹ בַהֶ֔רֶת וְהָיָ֥ה בְעוֹר־בְּשָׂר֖וֹ לְנֶ֣גַע צָרָ֑עַת וְהוּבָא֙ אֶל־אַהֲרֹ֣ן הַכֹּהֵ֔ן א֛וֹ אֶל־אַחַ֥ד מִבָּנָ֖יו הַכֹּהֲנִֽים׃ (ג) וְרָאָ֣ה הַכֹּהֵ֣ן אֶת־הַנֶּ֣גַע בְּעֽוֹר־הַ֠בָּשָׂ֠ר וְשֵׂעָ֨ר בַּנֶּ֜גַע הָפַ֣ךְ ׀ לָבָ֗ן וּמַרְאֵ֤ה הַנֶּ֙גַע֙ עָמֹק֙ מֵע֣וֹר בְּשָׂר֔וֹ נֶ֥גַע צָרַ֖עַת ה֑וּא וְרָאָ֥הוּ הַכֹּהֵ֖ן וְטִמֵּ֥א אֹתֽוֹ׃

Leviticus 13:1-3

(1) יהוה spoke to Moses and Aaron, saying: (2) When a person has on the skin of the body a swelling, a rash, or a discoloration, and it develops into a scaly affection on the skin of the body, it shall be reported to Aaron the priest or to one of his sons, the priests. (3) The priest shall examine the affection on the skin of the body: if hair in the affected patch has turned white and the affection appears to be deeper than the skin of the body, it is a leprous affection; when the priest sees it, he shall pronounce the person impure.

שמות ד׳:ו׳

(ו) וַיֹּ֩אמֶר֩ יְהֹוָ֨ה ל֜וֹ ע֗וֹד הָֽבֵא־נָ֤א יָֽדְךָ֙ בְּחֵיקֶ֔ךָ וַיָּבֵ֥א יָד֖וֹ בְּחֵיק֑וֹ וַיּ֣וֹצִאָ֔הּ וְהִנֵּ֥ה יָד֖וֹ מְצֹרַ֥עַת כַּשָּֽׁלֶג׃

Exodus 4:6

(6) יהוה said to him further, “Put your hand into your bosom.” He put his hand into his bosom; and when he took it out, his hand was encrusted with snowy scales!*scales Cf. Lev. 13.2–3.

The tzara'at lesions which Scripture lists as rendering the victim unclean have nothing in common with the leprous diseases known to medicine. Tzara'at is a supernaturally caused affliction imposed by God on man to punish him for a sin or to atone for a wicked deed. (Sforno)

Where is the essential self? What are we, when everything is stripped away? If we took off all of our coverings, what would we find? It would not be hidden gold, that much is certain - not our money or our success. Nor our intelligence, our charisma, or our beauty. Forget about where you live, what you wear, or what you look like - none of that matters. When you are finally and completely exposed, what is waiting inside, at the core of your being? Who are you, really? ~ Rabbi David Kasher

It seems that there is a hint here, that when one checks a person, one must not only
see what they lack, in the place of the affliction; rather, one must see them in their entirety, including their elevated qualities. And so Balak said [to Balaam]: "You will see only a portion of them [the Israelites]; you will not see all of them - and damn them for me from there" (Numbers 23:13). Therefore: "the priest will see the affliction" - and after that, "the priest will see the person" - he should see them in their entirety.
- Rabbi Israel Joshua Trunk of Kutno (1820-1893), on Lev. 13:3

This was someone who kept his house only for himself. He refused to lend his belongings out, and he never welcomed guests inside. And so the plagues came to attack his stinginess. ~ Rabbeinu Bachya, 14:35

ויקרא י״ג:ד׳-ה׳

(ד) וְאִם־בַּהֶ֩רֶת֩ לְבָנָ֨ה הִ֜וא בְּע֣וֹר בְּשָׂר֗וֹ וְעָמֹק֙ אֵין־מַרְאֶ֣הָ מִן־הָע֔וֹר וּשְׂעָרָ֖הֿ לֹא־הָפַ֣ךְ לָבָ֑ן וְהִסְגִּ֧יר הַכֹּהֵ֛ן אֶת־הַנֶּ֖גַע שִׁבְעַ֥ת יָמִֽים׃ (ה) וְרָאָ֣הוּ הַכֹּהֵן֮ בַּיּ֣וֹם הַשְּׁבִיעִי֒ וְהִנֵּ֤ה הַנֶּ֙גַע֙ עָמַ֣ד בְּעֵינָ֔יו לֹֽא־פָשָׂ֥ה הַנֶּ֖גַע בָּע֑וֹר וְהִסְגִּיר֧וֹ הַכֹּהֵ֛ן שִׁבְעַ֥ת יָמִ֖ים שֵׁנִֽית׃

Leviticus 13:4-5

(4) But if it is a white discoloration on the skin of the body which does not appear to be deeper than the skin and the hair in it has not turned white, the priest shall isolate the affected person for seven days. (5) On the seventh day the priest shall conduct an examination, and if the affection has remained unchanged in color and the disease has not spread on the skin, the priest shall isolate that person for another seven days.

Bible scholar Tikva Frymer-Kensky explains that “if the disease was at all similar to modern leprosy, its affect in an advanced state was similar to the decomposition of a corpse… The afflicted individual, like one who has been in contact with a corpse, might have been considered to be in a no-man’s land between two realms which must be kept rigidly apart.” When Miriam is afflicted with leprosy after speaking ill of her brother Moses, Aaron asks Moses to pray on her behalf, tellingly pleading that their sister “not be as one dead, who emerges from his mother’s womb with half his flesh eaten away” (Numbers 12:12). For Leviticus, then, the metzora quite literally looks like death; the living dead conflate categories and blur boundaries—and are thus considered impure. ~ Rabbi Shai Held

This is not a natural, earthly phenomenon, just as in the case of house leprosy; rather, when Israel is one with God, God's spirit is always upon them to keep their bodies and their garments and houses appearing well. But when one of them sins or transgresses, an ugliness appears in his body or his garment or his house to show that God has left him. ~Nachmanides

ויקרא י״ג:מ״ב-מ״ו

(מב) וְכִֽי־יִהְיֶ֤ה בַקָּרַ֙חַת֙ א֣וֹ בַגַּבַּ֔חַת נֶ֖גַע לָבָ֣ן אֲדַמְדָּ֑ם צָרַ֤עַת פֹּרַ֙חַת֙ הִ֔וא בְּקָרַחְתּ֖וֹ א֥וֹ בְגַבַּחְתּֽוֹ׃ (מג) וְרָאָ֨ה אֹת֜וֹ הַכֹּהֵ֗ן וְהִנֵּ֤ה שְׂאֵת־הַנֶּ֙גַע֙ לְבָנָ֣ה אֲדַמְדֶּ֔מֶת בְּקָרַחְתּ֖וֹ א֣וֹ בְגַבַּחְתּ֑וֹ כְּמַרְאֵ֥ה צָרַ֖עַת ע֥וֹר בָּשָֽׂר׃ (מד) אִישׁ־צָר֥וּעַ ה֖וּא טָמֵ֣א ה֑וּא טַמֵּ֧א יְטַמְּאֶ֛נּוּ הַכֹּהֵ֖ן בְּרֹאשׁ֥וֹ נִגְעֽוֹ׃ (מה) וְהַצָּר֜וּעַ אֲשֶׁר־בּ֣וֹ הַנֶּ֗גַע בְּגָדָ֞יו יִהְי֤וּ פְרֻמִים֙ וְרֹאשׁוֹ֙ יִהְיֶ֣ה פָר֔וּעַ וְעַל־שָׂפָ֖ם יַעְטֶ֑ה וְטָמֵ֥א ׀ טָמֵ֖א יִקְרָֽא׃ (מו) כׇּל־יְמֵ֞י אֲשֶׁ֨ר הַנֶּ֥גַע בּ֛וֹ יִטְמָ֖א טָמֵ֣א ה֑וּא בָּדָ֣ד יֵשֵׁ֔ב מִח֥וּץ לַֽמַּחֲנֶ֖ה מוֹשָׁבֽוֹ׃ {ס}

Leviticus 13:42-46

(42) But if a white affection streaked with red appears on the bald part in the front or at the back of the head, it is a scaly eruption that is spreading over the bald part in the front or at the back of the head. (43) The priest shall examine him: if the swollen affection on the bald part in the front or at the back of his head is white streaked with red, like the leprosy of body skin in appearance, (44) he is a leprous man; he is impure. The priest shall pronounce him impure; he has the affection on his head. (45) As for the person with a leprous affection: the clothes shall be rent, the head shall be left bare, and the upper lip shall be covered over; and that person shall call out, “Impure! Impure!” (46) The person shall be impure as long as the disease is present. Being impure, that person shall dwell apart—in a dwelling outside the camp.

ערכין ט״ז ב:ב׳

בעא מיניה רבי שמואל בר נדב מרבי חנינא ואמרי לה רבי שמואל בר נדב חתניה דרבי חנינא מרבי חנינא ואמרי לה מרבי יהושע בן לוי מה נשתנה מצורע שאמרה תורה (ויקרא יג, מו) בדד ישב מחוץ למחנה מושבו הוא הבדיל בין איש לאשתו בין איש לרעהו לפיכך אמרה תורה בדד ישב וגו'

Arakhin 16b:2

Rabbi Shmuel bar Nadav asked Rabbi Ḥanina, and some say that it was Rabbi Shmuel bar Nadav, the son-in-law of Rabbi Ḥanina, who asked of Rabbi Ḥanina, and some say that he asked it of Rabbi Yehoshua ben Levi: What is different and notable about a leper, that the Torah states: “He shall dwell alone; outside of the camp shall be his dwelling” (Leviticus 13:46)? He replied: By speaking malicious speech he separated between husband and wife and between one person and another; therefore he is punished with leprosy, and the Torah says: “He shall dwell alone; outside of the camp shall be his dwelling.”

בבא קמא צ״ב ב:א׳

״וְטָמֵא טָמֵא יִקְרָא״.

Bava Kamma 92b:1

The verse states with regard to one diagnosed with leprosy: “And the leper in whom the plague is, his clothes shall be rent, and the hair of his head shall go loose, and he shall cover his upper lip, and he shall cry: Unclean, unclean” (Leviticus 13:45). Not only must the leper suffer from the leprosy itself; he must undergo further embarrassment by publicizing his condition. This is akin to the aphorism that poverty follows the poor.

חפץ חיים, פתיחה להלכות לשון הרע ורכילות, עשיין ב׳

וְעוֹבֵר (ב) עַל יְדֵי הַסִפּוּר הַזֶּה גַּם עַל מִצְוַת עֲשֵׂה (ויקרא י"ט י"ח): "וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ", שֶׁנִּצְטַוֵּינוּ בָּזֶה לָחוּס עַל מָמוֹן חֲבֵרוֹ, כְּמוֹ שֶׁהוּא חָס עַל שֶׁל עַצְמוֹ, וְלָחוּס עַל כְּבוֹד חֲבֵרוֹ וּלְסַפֵּר בְּשִׁבְחוֹ, כְּמוֹ שֶׁהוּא חוֹשֵׁשׁ עַל כְּבוֹד עַצְמוֹ, וְהַמְסַפֵּר לָשׁוֹן הָרָע וּרְכִילוּת עַל חֲבֵרוֹ, אוֹ הַמְקַבֵּל, אַף אִם הַדָּבָר אֱמֶת, נִרְאֶה בַּעֲלִיל שֶׁאֵינוֹ אוֹהֲבוֹ כְּלָל, וְכָל שֶׁכֵּן דְּכָמוֹךָ בְּוַדַּאי אֵינוֹ מְקַיֵּם.
וְהָרְאָיָה הַגְּדוֹלָה עַל זֶה, דַּהֲלֹא כָּל אָדָם יוֹדֵעַ אֶת נִגְעֵי עַצְמוֹ, וְאַף עַל פִּי כֵן אֵינוֹ רוֹצֶה בְּשׁוּם אֹפֶן, שֶׁחֲבֵרוֹ יֵדַע מִזֶּה אַף אֶחָד מֵאָלֶף. וְאַף אִם אֵרַע, שֶׁנּוֹדַע מְעַט מֵחֶסְרוֹנוֹתָיו אֵצֶל חֲבֵרוֹ, וַחֲבֵרוֹ הוֹלֵךְ וּמְסַפֵּר זֶה לַאֲנָשִׁים, אַף עַל פִּי כֵן הוּא עוֹמֵד וּמְצַפֶּה, הַלְוַאי שֶׁיִּתֵּן ה' שֶׁלֹּא יְקַבְּלוּ אֶת דְּבָרָיו וְלֹא יַאֲמִינוּ לוֹ, וְהַכּל כְּדֵי שֶׁלֹּא יִתְחַזֵּק בְּעֵינֵיהֶם לְאָדָם שֶׁאֵינוֹ הָגוּן, אַף דְּהוּא יוֹדֵעַ בְּעַצְמוֹ הַרְבֵּה וְהַרְבֵּה מֵהָעֲוֹנוֹת, יוֹתֵר מִמַה שֶׁסִפֵּר חֲבֵרוֹ עָלָיו, אַף עַל פִּי כֵן מֵרוֹב הָאַהֲבָה שֶׁהוּא אוֹהֵב אֶת עַצְמוֹ, נִדְחֶה הַכֹּל מֵחֲמַת זֶה. כֵּן בְּאֹפֶן זֶה מַמָשׁ צָרִיךְ עַל פִּי הַתּוֹרָה לַעֲשׂוֹת לְרֵעֵהוּ, לָחוּס עַל כְּבוֹדוֹ בְּכָל הָאֳפָנִים.
וְלֹא לְחִנָּם כָּתְבָה לָנוּ הַתּוֹרָה מַעֲשֶׂה דְּנֹחַ (בראשית ט' כ"א-כ"ב): "וַיֵּשְׁתְּ וַיִּשְׁכָּר וַיִּתְגַּל וְגוֹ' וַיַּרְא חָם וְגוֹ' וְשֵׁם וְיֶפֶת כִּסוּ אֶת עֶרְוַת אֲבִיהֶם", וְגַם סִפְּרָה לָנוּ התּוֹרָה אֶת הַבְּרָכָה שֶׁבֵּרְכָם נֹחַ וְנִתְקַיְּמָה לְבָּסוֹף, לְהַרְאוֹת לָנוּ אֶת גְּדֻלַּת הַמִדָּה הַזֹּאת, שֶׁצָרִיךְ הָאָדָם לְחַפּוֹת עַל גְּנוּת חֲבֵרוֹ בְּכָל כֹּחוֹ כְּמוֹ עַל שֶׁל עַצְמוֹ.

Chafetz Chaim, Introduction to the Laws of the Prohibition of Lashon Hara and Rechilut, Positive Commandments 2

(2) And he [the speaker of lashon hara] also transgresses (Vayikra 19:18): "And you shall love your neighbor as yourself," whereby we have been commanded to be as solicitous for our friend's money as we are for our own, and to be solicitous of his honor, and to speak in his praise, as we are solicitous for our own honor. And if one speaks or receives lashon hara and rechiluth against his friend, though it be true, it is apparent that he does not love him at all — how much more so is he in violation of "as yourself!"
And the great proof of this [that he is in violation of "as yourself"] is as follows: Does not every man know his own shortcomings? — in spite of which he would not want his friend to know, under any circumstances, even one thousandth of them! And even if it happens that a few of his faults become known to his friend, who goes and speaks of them to others — how he stands and waits, wishing the L–rd to grant that they not accept his words and not believe him! And all so that he not be seen in their eyes as unworthy — even though he knows himself to be guilty of very many sins, far more than his friend has revealed. In spite of this, in the access of his self-love, everything is swept away. Thus, exactly in this way must one conduct himself vis-à-vis his friend according to the Torah, to be solicitous of his honor in every respect.