The primary theme of Parshas Metzora is the experience and purification regimen of a Metzora Muchlat - one who suffers from the more severe form of Tzora'as. Such an individual must let his hair grow long and wear torn clothing, and he must participate in an elaborate set of procedures, which include the slaughter and sending away of two birds and having his body fully shaven twice. The procedure involving the two birds may likewise be mandatory for a house which is condemned with this category of Tzora'as.

On the other hand, these procedures are absent from Parshas Sazri'a. Parshas Sazri'a addresses the case of a Metzora Musgar - one who has a less stringent form of Tzora'as - and garments or articles which have Tzora'as. A Metzora Musgar whose Tzora'as does not develop into that of Hechlet (that of a Metzora Muchlat) is declared tahor (ritually pure) at the end of a week or two, even if his signs of Tzora'as do not disappear, while a garment or article which is stricken with Tzora'as may be subject to cleansing and/or destruction; neither the Metzora Musgar nor the garment or article require the procedures of a Metzora Muchlat or of a house which shares this Muchlat status.

Is there any significance to the fact that the procedures of Hechlet are presented in Parshas Metzora and are absent from Parshas Sazri'a?

The initial d'var Torah on Parshas Metzora in this series dealt with the symbolism of the procedures of a Metzora Muchlat, such that he undergoes a structured program of disassociation from his old self and his personality is reborn. Perhaps we can contrast this with the case of a Metzora Musgar and a garment or article, as presented in our parsha.

One can suggest that by providing two extremely opposite approaches to Tzora'as in Parshas Sazri'a - that of declaring a Metzora Musgar to be tahor and free of Tzora'as even if his condition has not improved, and the total destruction of a garment or article which has Tzora'as - the Torah is teaching a critical lesson about dealing with negative actions and evil traits.

Although we find in the Torah that Miriam was afflicted with Tzora'as as a result of speaking ill ("Lashon Ha-ra") about Moshe Rabbeinu, the Medrash (Vayikra Rabba 17:3) enumerates many more condemnable actions and character traits ("middos") which invite the affliction of Tzora'as. These actions and middos can be manifest in many ways and with varying degrees.

In light of this, perhaps by providing the two approaches to Tzora'as in Parshas Sazri'a, the Torah is teaching that there is no one solution to dealing with negative actions and middos. Although the natural solution would seem to be the development of a structured program that evaluates the source of the problem, evoking introspection and featuring a thought-out regimen of rectification, there are times when a seemingly simpler solution is more appropriate. In some cases, the evil must be eradicated forthright, as soon as it has proven to warrant such. Rehabilitation is not possible; there is neither time nor benefit to attempt to correct the problem. This concept is exemplified by the case of a garment or article whose Tzora'as cannot be contained (and is likewise is mandated in Parshas Metzora concerning a house whose Tzora'as is unresolvable). On the other hand, the wisest approach is oftentimes to let the negative run its course and allow the situation to resolve itself, or to even let it linger as a necessary nuisance. In this case, the negative may not dissipate, but it is better to tolerate it than to attack it. This concept is exemplified by the Metzora Musgar, who is declared tahor and free of Tzora'as even if his physical manifestations of Tzora'as do not disappear, so long as it has been proven that they did not spread or worsen over a period of two weeks.

It must be noted that in all cases of Tzora'as, it is required that a Kohen first declare the presence of Tzora'as and that a state of full tuma'h (ritual impurity) applies; the situation is normally then monitored week by week. This indicates that despite the approach which will be taken to deal with a problem (of negative actions or character traits), the problem must be immediately recognized and declared to be what it is; it cannot be excused or overlooked. Furthermore, just as Tzora'as must be evaluated on a weekly basis, given time to demonstrate the direction it is taking or its static nature, so too do we learn that regardless of the solution to the problem at hand, one must be careful, deliberate and confident with his assessment of it in order to take action wisely and most effectively.

Parshas Metzora concludes with an adjurement to deal carefully with those who exhibit signs of bodily impurity in order to prevent Divine punishment for failure to handle such cases. May we likewise learn to properly address the negative actions and middos which invite Tzora'as, following the Torah's example of pursuing varied solutions for varying manifestations of evil, after proper evaluation and determination, with much Siyata Di'Shmaya (help from Above).