As Fate Hangs On A Single Word The halacha is that only a Kohen can declare a Nega to be Tamei. A Talmid Chochom who knows the halacha can give his opinion, but the tumah starts and ends with the declaration of the Kohen. Why?
The Dubna Magid (Iturei Torah) explains that the reason we commit the terrible crime of speaking Lashon Hara is because we don’t understand the severity of it. After all what damage can our spoken word do? If we understood the gashmiyus and ruchniyus ramifications of our mere utterances we’d never dare speak lashon hara.
“Therefore,” says the Dubno Magid, “we teach the Mitzora this lesson with the Kohen. His Nega and all the halachos do nothing to him. It is only with a single word from the Kohen’s mouth that he is either spared the grave punishment of tzoraas and with a single word doomed to his bitter fate.”
****************************

Homopathic Therapy Won’t Work On Tzoraas “ViHinei Nirpa Nega HaTzoraas Min HaMitzora; And behold the Tzoraas is healed from the Mitzora.” (Mitzora 14:3) This pasuk seems backwards, as it should say the Mitzora is healed from the Tzoraas.
The Yagdil Torah brings from the Medrash Shmuel (Hakdama to Pirkei Avos) that by nature Tzoraas comes from depression. The natural cure is to stroll in pleasant places and socialize with friends.
However, the Torah tells us that on the contrary, his only cure is through Tshuva and regret for what he has done. The Mitzora must sit alone outside the Machaneh after sowing discourse among people. That is why the Torah says that the Tzoraas will be cured from the Mitzora. Only through his own contemplation and regret, can he be cured and not by any natural process.
***************************

The Rich Man Who Never Learns His Lesson When a Mitzora becomes Tahor he brings a Korban. A rich Mitzora brings three sheep. A poor man brings one sheep and two birds. The Gemara in Yuma 41b says that by all other korbanos which have provisions for the rich and the poor, if a rich man brings a poor man’s korban there is a machlokes if he is yotzei. By a Mitzora, everyone agrees that if a rich man brings birds instead of sheep, he is not yotzei. Why? The Meshech Chochma answers that one of the reasons tzora’as comes is because of stinginess. Therefore, if a rich man doesn’t want to spend money on sheep, and instead brings inexpensive birds, his experience as a Mitzora has obviously not taught him his lesson. How can we declare a person like that cured?
****************************

What Is Lower Grass Or A Worm? When the tzora’as is no longer deemed Tamei, the Mitzora brings among other things “Eitz Erez, Shni Tola’as, and Eizov.” The cedar tree represents haughtiness that caused his tzora’as in the first place, and the red thread and low grass represent his Tikun as he lowers himself from his high perch and is forgiven. Why does he need two items symbolizing modesty? The Maskil L’Dovid says that it says in Pirkei Avos (4:4), “Me’od Me’od Havi Shefal Ruach; It is very very important to keep a modest spirit.” The Bartenura says that this double “Me’od” is because unlike other character traits where one should tread on the middle ground, when it comes to haughtiness there is no room for compromise whatsoever, and one must be extreme in his modesty. The Maskil L’Dovid adds his own explanation. He says, “A person can be prideful of his physical stature, such as his beauty, strength or wealth. He can also be full of pride over his spiritual stature, such as his wisdom. Therefore, the Torah tells the Mitzora that he must bring two humble items. The Eizov, which represents the lifeless grass growing from the wall, to remember to avoid haughtiness of his physical gifts, and the Shni Tola’as, to remind him that even in the spiritual realm, he should be humble like the lowest life form, the worm.”
****************************

The Worm And The Grass As part of the Kapara of a Mitzora he must tie together Eizov and an Eitz Erez with a Shni Tolaas. Rashi explains (Mitzora 14:4) that Tzoraas comes from haughtiness and he must lower himself like short grass and a worm. Why does the Mitzora need to symbols of humility? The Maskil L’Dovid answers that the Mishna in Pirkei Avos says, Mi’od Miod Hevei Shfal Ruach. One must be very very humble. The reason, says the Maskil L’Dovid that it says the word “Miod” twice is to teach us that we must be humble in spiritual matters like our wisdom, as well as physical matters like strength and wealth. For this lesson we need two symbols of humility. The Shni Tolaas whose red color reminds us of the lowly living worm represents humility in spiritual matters, while the grass growing on an inanimate wall represents humility in material and physical matters.

Created By Rov Avrohom Sherman
786-565-9945
[email protected]