The mitzvot of Metzora

The commandment of purification from tsaraat that it be with certain species

Positive · Leviticus 14:2

The cedar, the hyssop and the birds in the purification of the metzora teach him humility - if he was haughty like the tall cedar, let him lower himself like the hyssop, and if he spoke much evil speech, let him bring birds that chirp constantly. The water, through which every impure person is purified, is meant to make a person see himself after immersion as if newly created at that moment, as the whole world was water before man was created. And just as his body has been renewed, he should take to heart to renew his deeds for good as well.

The commandment of shaving the metsora on the seventh day

Positive · Leviticus 14:9

As with immersion in water, here too the intent is that a person should see himself as if created today, his hair beginning to grow anew, and renew his deeds for the good. One who has shaved off all his hair is thoroughly cleansed of all dirt, so it is fitting that one who rises from the impurity of tzaraat should perform an act of cleansing on his body with all his strength. In this way he will also cleanse his deeds with all his strength and turn them from bad to good.

The commandment of immersion for the impure

Positive · Leviticus 14:9

The author of the Chinuch suggests explaining the matter simply, as he wrote about the purification of the metzora - after immersion a person should see himself as newly created, just as the whole world was water before man was created. Immersion also holds a hint for the one who immerses that he should cleanse his soul of every sin, just as it is the nature of water to clean anything washed in it.

The law of the commandment of a metsora when he is healed from his tsaraat

Positive · Leviticus 14:10

An offering is an image of humbling the sinful impulse of the body and raising up the soul. Tzaraat comes upon a person only because he was drawn after the desires of the body, in speech or in deed, so it is fitting that a metzora who has been healed take the lesson to heart and bring an offering.

The commandment of the matter of the impurity of a house that has an ailment

Positive · Leviticus 14:35

Tzaraat of houses is not a natural thing but a sign and a wonder. Out of God's love for Israel, He brings His rebuke first upon what is outside their bodies - the house, and then the garments - so that they repent before they are punished in their bodies. The Sages also said that when the land was conquered, God brought afflictions upon certain houses for their owners' good, so that they would tear them down and find treasures the Amorites had hidden there.

The commandment of the matter of impurity of a zav to be impure and to render impure

Positive · Leviticus 15:2

God kept us far from excess and commanded us to be holy and upright in food and drink and in all human matters. The Sages teach that this illness usually comes upon one who indulges in food and drink and leaves the path of moderation, so the Torah called him impure - a term that covers everything loathsome. And by keeping far from this, we acquire in our souls the trait of uprightness and balance in all our faculties.

The commandment of the sacrifice of the zav when he is healed from his discharge

Positive · Leviticus 15:14

The offering hints at humbling the body's craving impulse and raising up the rational soul. So the zav who has been healed should recognise the harm of his desire and strive with all his strength to set his body straight, and with the act of the offering he begins to take the lesson to heart.

The commandment of the matter of the impurity of semen, which is impure and renders impure

Positive · Leviticus 15:16

The author of the Chinuch explains that this happens to a person out of thoughts of bodily desire, so the Torah called the body impure at such a time. The main purpose of a person's existence in the world is to understand with wisdom and to serve his Creator, and when it is evident that he has leaned toward material desire, it is fitting that he remain one day in his impurity. In this way his thoughts will be well cleansed, and only afterwards will he become pure.

The commandment of the matter of the impurity of the menstruant, that is impure and renders impure

Positive · Leviticus 15:19

The author of the Chinuch writes that God keeps the people He chose far from all impurity, all filth and all harm. As he wrote about the woman after childbirth, the body is a vessel for the soul, and God kept His people from everything that might harm the body and weaken it. From this root the Torah set days of separation and impurity, until the body is cleansed and returns to its purity.

The commandment of the matter of the impurity of the zavah, that is impure and renders impure

Positive · Leviticus 15:25

The root of this mitzvah resembles the reason for the impurity of a woman after childbirth. The separation from the zavah and her impurity are meant to protect people from the illness in her, which may cause harm, especially to the one closest to her. God keeps His people from everything that harms the body, for the body is a vessel for the soul.

The commandment of the sacrifice of the zavah when she is healed from her discharge

Positive · Leviticus 15:29

The root of this mitzvah resembles that of the zav's offering. The offering hints at humbling the body and raising up the soul, and the woman who has been healed of her illness opens a new page with it, taking the lesson to heart through the act of the offering and directing her heart to God. In this way she receives atonement and may once again draw near to holy things.