Parshat Metzora
Rabbi Avrohom Gordimer

This week's parshah is devoted primarily to the purification process of a metzora muchlat - one who has a more stringent case of tzara'as. Unlike normative taharah (purification) procedures, a metzora muchlat must undergo an elaborate, multi-phase regimen, which includes taking two identical birds (both from a pure species), slaughtering one bird and burying it in the presence of the metzora, and sending the second bird away, assuring that it leaves the city in its flight. The metzora is also completely shaven twice, and he and his clothing are immersed in a mikveh. Other taharah procedures must be performed as well.

Chazal (our sages) taught that bodily tzara'as results from speaking ill against one's fellow (see Rashi on 14:4 from Gemara) and haughtiness (ibid.). Do the purification procedures in any way reflect these transgressions?

Prior to taharah, a metzora must leave his home and city, cover his head, wear torn garments and refrain from greeting others. These halachos bear an uncanny similarity to those of an avel - a mourner. (See third perek of Gemara Moed Katan.)

I suggest that the theme of the metzora's purification is that of disassociating with his old self and taking on a new persona. The metzora's undertaking to better his ways, reflected by the taharah process, is not just a form of teshuva; rather, it requires that he replace his personality. Thus, the metzora acts like an avel, as he mourns his old, nasty self, which is now gone. The first bird is slaughtered and buried right in front of the metzora to symbolize that his former personality has been terminated. The second bird, reflective of the metzora's new, transformed self, is sent in flight, escaping and disassociating from the old personality. (The two birds are identical in appearance to indicate that they refer to the same person, but that the person undergoes dramatic change and re-identification.) So, too, the shaving process represents shedding the old self, while tevilah (immersion) in a mikveh after each shaving procedure symbolizes purification of the personality following its contamination by offensive deeds.

The haftarah's relationship with the parshah seems prima facie to be minimal. Four metzoraim were outside the camp, as required, and they thereby were privy to Hashem's miracle of banishing the army of Aram. Subsequently, the metzoraim informed the Jewish camp of the bounty, and the heavy famine then experienced by the Jews ceased.

It is true that the parshah deals with tzara'as, and the men featured in the haftarah suffered from tzara'as as well. However, the main story line of the haftarah seems unrelated to the bulk of the parshah. Is there any greater connection?

The basis of the haftarah is that the metzoraim repented from their abuse of society by informing the Jews of the bounty and thereby alleviating their suffering. As such, they benefited society, reversing their offense of it. So, too, the ritual taharah of the metzora reflects an abandonment of his former ways and an utter transformation of self for the better. Thus, the parshah and haftarah are inherently of one cohesive theme, one dealing with the metzora's ritual self-transformation and the other with his moral transformation.

For a full library of divrei Torah, please see TorahHeights.com

www.ou.org