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ואם דל הוא ואין ידו משגת ולקח כבש אחד אשם

If he is poor and his means are not sufficient, then he shall take one male lamb as a guilt-offering. (14:21)

The Korban Asham, guilt-offering, of the metzora is the same regardless of the financial status of the individual who offers it. Both the wealthy metzora and the poor metzora bring a male lamb as a guilt-offering. This is unlike the Korban Chatas, sin-offering, and Olah, elevation-offering, which are descending (olah v’yoreid) commensurate with the poor man’s ability to pay. Horav Shmuel Rosenberg, zl, Rav in Unsdorf, offers an illuminating but practical insight. The Chatas and Olah are korbanos which are brought for various sins. While a sin is a sin – and a sinner is a sinner, regardless of his…

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כנגע נראה לי בבית

Something like an affliction has appeared to me in the house. (14:35)

Toras Kohanim comments: Li v’lo l’ori, “To me – and not to my light.” This teaches that in a dark house, one does not open the windows (to allow sunlight to penetrate) in order to see the affliction (to determine its status of purity). Damesek Eliezer suggests that the approach taken by the Torah with regard to the sins committed by man should serve as a paradigm for us in our approach towards the sins of our fellow man. In other words, the Torah     is adopting a compassionate and understanding approach to the failings of our fellow man. As we…

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זאת תהיה תורת המצורע

This shall be the law of the Metzora. (14:2)

Imagine working an entire lifetime on a project, building up a company from scratch until it is a global player, only to lose everything due to a simple, foolish error. It would be devastating. The Chovas HaLevavos writes that, when an individual speaks lashon hora against someone – even if the “someone” is evil – the one who speaks forfeits all of his mitzvos, which are, in turn, given to the person against whom he has spoken. The speaker becomes the sorry “beneficiary” of the slandered person. It seems like an unfair trade, but, unfortunately, it is what it is….

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זאת תהיה תורת המצורע ביום טהרתו והובא אל הכהן

This shall be the law of the metzora on the day of his purification: He shall be brought to the Kohen. (14:2)

This pasuk is rendered homiletically by the Roshei Besamim, based on a statement made by the Zohar HaKadosh (Parashas Pekudei). The Zohar states that the merit of prayer and study of the individual who prays to Hashem without kavanah, proper intention and devotion, or studies Torah she’lo lishmah, not purely for the sake of learning Torah, hangs in limbo in a specially designated spiritual sphere. The first time that he prays with proper kavanah, or learns for the appropriate purpose of lishmah, this prayer or Torah-study will gather all of those other tefillos which hang in limbo and elevate them…

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וצוה הכהן ולקח למטהר שתי צפרים חיות טהורות ועץ ארז ושני תולעת ואזוב... ושחט את הצפור האחת אל כלי חרש על מים חיים

The Kohen shall command, and for the person being purified there shall be taken two live, clean birds, cedar wood and crimson wool and hyssop… and the one bird shall be slaughtered into an earthenware vessel over spring water. (14:4, 5)

Horav Nosson Gestetner, zl, observes that the taharas, purification process, of the metzora involves the four yesodos, foundations, types of Creation: domeim, inanimate; tzomeiach, growing vegetation; chai, living creature; medaber, human who has the power of speech. The water and earthenware vessel are domemim, inanimate objects. The cedar wood and hyssop represent the tzomeiach, growing vegetation. The bird and crimson wool dyed from the blood of a worm, correspond to chai, living creatures. The Kohen who performs the purification is the medaber, symbolizes the human speaking creature. The lesson for us is straightforward: one who speaks lashon hora defiles every…

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וטבל אותם ואת הצפור החיה בדם הצפור השחוטה... וטהרו ושלח את הצפור החיה על פני השדה

And he shall dip them and the live bird into the blood of the bird that was slaughtered… he shall purify him and he shall set the live bird free upon the open field. (14:6,7)

What else should he do with the live bird? It makes sense that if one bird dies and the other bird lives, the live bird be turned loose to live out its life. Simply, the reason the Torah underscores the freedom of the live bird is that originally it had been designated as a sacrifice. In the end, it worked out that it was not used for this purpose. I might think that once the term korban, sacrifice, has been designated on a bird, it has been spiritually elevated, thus prohibited for mundane use. The Torah is teaching us that,…

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כי תבואו אל ארץ כנען אשר אני נותן לכם לאחוזה וננתי נגע צרעת בבית ארץ אחוזתכם

When you arrive in the land of Canaan that I give you as a possession, and I will place a tzaraas affliction upon a house. In the land of your possession (14:34)

Rashi teaches us that Moshe Rabbeinu brought good tidings when he informed the people that they would be subject to nigei battim, plagues that would strike their homes. Apparently, when the Emorites heard that the Jews were coming to attack them, they hid their gold, silver and jewelry in the walls of their homes. As a result of the negaim, the homes had to be dismantled, exposing the hidden treasures. To recap, the individual who acted inappropriately was punished with the destruction of his home. As a result of the punishment, he became the lucky winner of a hidden treasure…

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ונתתי נגע צרעת בבית ארץ אחזתכם

And I will place a tzaraas affliction upon a house in the land of your possession. (14:34)

Chazal teach that, when Klal Yisrael was informed that their homes in Eretz Yisrael would be visited with plagues, it was actually good news. Apparently, when the Emorites who had inhabited the Holy Land heard that the Jews were coming, they hid all of their treasures in the walls of the houses. For forty years, as the Jews sojourned in the wilderness, the Emorites occupied themselves with hiding their gold and silver, lest the Jews find them. Now, when a Jew acts in such a manner that he deserves that a plague be delivered upon his house, it will ultimately…

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ולקח למטהר שתי צפורים חיות טהרות... ושחט את הציפור האחת... ושלח את הצפור החיה על פני השדה

And for the person being purified there shall be taken two live clean birds… and one bird shall be slaughtered… and he shall set free the live bird upon the open field. (14:4,5,7)

As part of the process of purifying the metzora, two birds are brought as an offering to Hashem. Only one of them is killed, however, while the other one is set free. Birds are used for the korban, sacrifice, because birds are constantly chirping, and the metzora had not stopped spewing his slander when he should have kept his mouth shut. This explains why one bird is killed, but what about the second bird? Why is it released? The explanation as cited by the commentators is that the Torah is hereby circumventing a common error, thus imparting an important lesson….

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כי תבואו אל ארץ כנען... ונתתי נגע בבית ארץ אחזתכם

When you arrive in the land of Canaan… and I will place a tzaraas affliction upon a house in the land of your possession. (14:34)

V’nasati, “and I will place.” The structure of the pasuk is such that it implies good tidings – when, in fact, it means the destruction of one’s home. Rashi explains that, when the Canaanite inhabitants of Eretz Yisrael saw that their sojourn in the Holy Land was soon coming to an end, they concealed their valuables in the walls of their homes. They were not about to enrich their Jewish victors. In order to avail His People of the Canaanite wealth, Hashem placed an affliction on the part of the wall in which the treasure was hidden. Once the tainted…

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