Behind the Different Forms Tzoraas Why must one go specifically to a Kohen when he sees a potential Tzoraas? Why can he not go to any Talmid Chochom who has mastered the halachos of Nega’im?
Rav Itzele Volozhin says that the five kinds of tzoraas is a result of five fundamental sins. Tzoraas on one’s body comes from overindulging in bodily desires. Tzoraas of Begadim is a result being obsessed with external beauty and constantly running after new clothing. Tzoraas of the head is caused by bad character, corrupt thinking, and haughtiness. Tzoraas in the beard is for sins of the mouth such as Lashon Hara and mockery. Lastly Tzoraas on the walls of one’s home, where one is required to remove all his possessions, and ultimately destroy the house, is a punishment for chasing after wealth and possessions.
A person afflicted with tzoraas does not need someone to treat his nega, he needs someone who can heal his mind and soul. While any expert can distinguish a tamei nega from a tahor one, only a Kohen, the Ish HaChesed and the embodiment of Ahavas Yisroel, can get into the head of the Mitzora and help him climb out of his misery and make him whole again.
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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.”
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When The Whole World Goes White The Gemara (Sanhedrin 97) says that Moshiach will come when every government in the world turns to Apikursus. Rava says, “We see it from the pasuk (Tazria 13:13) ‘Kulo Hafach Lavan Tahor Hu;’ when a nega spreads through a person’s entire body he is tahor.” What is the connection?
Rav Shamshon Rephael Hirsch says that white is a
distinguished color, the color of purity, righteousness, and innocence. It is the color of a special breed. When every
country turns to Apikursus and cloak themselves in righteousness, only then will Moshiach come and spread true purity on the world.
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A Korban For Chava “And when the days of her purification are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for an Olah, and a young dove, or a turtle-dove, for a Chatos.” Why does a woman who gave birth have to bring a Korbon Chatos – a sin offering? What sin has she committed to require her to bring such a Korbon?
Some Meforshim explain, “Since during her labor pains, she might have made an oath to never have another baby, she therefore brings a Korbon to atone for that oath and nullify it.”
Kli Yakar offers a different explanation. He says, “The atonement is not for this woman, but rather for Chavah – the first woman. Since pain from pregnancy and labor is a punishment for Chavah’s sin, eating from the Aitz HaDaas, this woman brings a Korban now to atone Chava’s sin. After going through all the pain of her pregnancy and labor she wants to bring an end to this suffering and brings a Korbon for Chava’s Avayra.”
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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.”

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