After discussing the nature of the tzara’as disease and its contamination, the Torah now describes the purification process. This involves a few stage, beginning after the tzara’as sores are healed.
As a first step, the kohen prepared two birds, a piece of cedar wood, a piece of crimson-dyed wool, and a clump of hyssop, a low-growing plant. One of the birds was slaughtered, and its blood mixed with running water and the other materials. This mixture would be sprinkled on the contaminated person. The second bird would then be set free. The person then immersed in a mikveh, the ritual bath; counted seven days; shaved off his hair; and then immersed again. The metzora then brought two sacrifices to complete the purification and atonement process.
Each of these materials symbolizes one facet of the person’s sin and atonement. The chirping birds serve as a reminder of the idle chatter that tends to lead to slander and gossip, the main cause of tzara’as. The cedar wood, a very tall tree, is a reminder of the speaker’s arrogance, another common factor leading to speaking negatively about others. The red wool, which is produced from a worm’s blood, and the lowly plant too, both serve as a reminder to be humble.
The Torah also introduces other types of tzara’as, one that affects a person’s clothing, and another that affects the stones of one’s house. This condition, if it spreads, could result in having to tear down the entire house. These types of tzara’as, too, are meant to deal with the person who misuses his tongue.
The Midrash points out that when a person would first sin, G-d would send the tzara’as to the stones of his house, merely causing an inconvenience, and perhaps a financial loss. Sometimes, this inconvenience would be a blessing in disguise, for when tearing down the house they would often find treasures hidden there by the original Canaanite owners. If this did not succeed in improving the person’s behavior, G-d would cause his clothing to become affected with tzara’as. If this too did not succeed, the person’s own body would be affected, until he would learn to be more careful with his speech.
The laws of tzara’as are meant to impress upon us the severity of lashon hara, and the importance of using one’s tongue properly and constructively.
“and he shall take... cedar wood, crimson thread and hyssop...” (Lev. 14:4)
The Midrash says that the lowly hyssop plant represents humility. Rav Naftali of Bershid once said, “When I appear before the Heavenly Court, I will be able to justify all my shortcomings. When asked why I didn’t know more Torah, I will say that I wasn’t intellectually capable. If challenged why I didn’t give more charity, I’ll answer that I was poor. When asked why I didn’t do more to help others I can say that I had a weak constitution. My only concern is lest they ask, ‘If you were so ignorant, weak, and poor, how were you so arrogant?’ For that I will have no answer.” Understanding one’s limitations requires a person to be humble.
Did You Know...
The matza used for the Seder must be “guarded” and prepared for the express purpose of the mitzvah of matza. This is called “Shmura matza.” Preferably, it should be guarded from the time of the harvesting, but it must be guarded at least from the time of the grinding.
Some authorities believe that the matza must be made by hand in order for the all steps to have the proper intent. Others, however, believe that even machine-made matza is sufficient, as long as the supervisors push the buttons on the machine and oversee the production with the proper intent.
Although Shemura matza is only necessary for the Seder, there is a special mitzvah to eat it throughout Pesach.
