When a person has on the skin of his flesh, etc. The section on skin afflictions [nega’im] is juxtaposed to the previous section that discusses circumcision, to teach you that circumcision pushes off skin afflictions, because in every place, the earlier commandment pushes off the later one, as explained above in Parashat Vayakhel regarding the statement of our Sages that the Sabbath precedes the Tabernacle, telling you that the Sabbath pushes off the work of the Tabernacle. And by way of allusion, it seems to me that this relates to our Sages’ statement (Nedarim 31b): “Great is circumcision, for it pushes off skin afflictions.” This is because circumcision is generally a catalyst for the removal of all four types of “foreskins,” including the “foreskin of the lips,” and when one is circumcised from the foreskin of the lips, they will not speak evil speech [lashon hara], and thus will not come to have skin afflictions, which come as a result of evil speech (Arachin 15b). Regarding this, Moses complained, saying: From when [az] I came to speak in Your name, etc. (Exodus 5:23) according to the Midrash (Yalkut Shimoni, Exodus 174) that states that all of Moses’ transactions were with az [the Hebrew word for “when/then”], alluding to circumcision. This is also explicitly concluded in the Yalkut Parashat Beshalach (241:15) on the verse Then [Az] Moses sang: that the sea was split in the merit of circumcision, which is performed on the eighth day, corresponding to the numerical value of az [which is eight]. Similarly, all those instances of az mentioned in Midrash Devarim Rabbah on the verse Then [Az] Moses set apart (Deuteronomy 4:41) also allude to circumcision, which saves one from bloodshed, as explained above in Parashat Bo on the verse See that evil is before your faces (Exodus 10:10). Likewise, the salvation of his [Moses’] life was only through az, as it says: Then [Az] she said, “A bridegroom of blood because of the circumcision” (Exodus 4:26). And similarly, his complaint was only with az, as it says: From when I came to Pharaoh to speak in Your name (Exodus 6:23). Moses said: “I know that I am of uncircumcised lips, and I only came to speak in Your name from az, as I relied on circumcision, which is alluded to in az, that it would also be a catalyst for fixing the foreskin of the lips, but I see that it has not helped at all.”

“A swelling or a rash or a bright spot, etc.” Regarding leprosy, there are differing opinions. Some say it is a natural illness hidden within the body that manifests outwardly, while others say it comes entirely as punishment to reveal the hidden evil within a person. Either way, I believe the term metzora [leper] can be explained as a compound word meaning motzi ra [brings out evil], as it reveals and brings out all the evil within — whether it’s internal decay or if one secretly strikes their neighbor with the whip of their tongue, and people don’t know to protect themselves from them. Therefore, the Holy One, blessed be He, exposes the hypocrites and brings all their evil outward so that their wickedness is revealed publicly. This explains the repetition in the verse that says, When a person has on the skin of his body a swelling, etc. and then and it becomes a leprous mark on the skin of his body. Why mention the skin of his body twice? This teaches that these swellings and lesions, if they appeared on a person with pure thoughts, would not be harmful and could be easily healed. But because they are on the skin of this sinner, they become leprous marks. From this, the sages of our Torah found support, and most of them gathered evidence from the Torah, Prophets, and Writings about which specific sins cause these marks. In the tractate Arachin (16a), our Sages said that afflictions come for seven things, etc., and all have support from verses. In the Midrash (Vayikra Rabbah 17:3), it mentions ten things, etc. We are not concerned with the hidden aspects of this portion, only with what is revealed, and we find allusions in these portions about three matters: First is evil speech [lashon hara], as Rashi explained why the offering includes birds — because they chirp and chatter continuously. Second is haughtiness, as it says, he shall take for the person being cleansed cedar wood and hyssop. Rashi explained that if one raised oneself high like a cedar, one should humble oneself like hyssop. Third is stinginess, as it says The one to whom the house belongs shall come (Leviticus 14:35), and the school of Rabbi Ishmael taught that this refers to one who dedicates their house exclusively for themselves, etc. (Arachin 16a). This matter includes several things: the desire for money that we learn from Gehazi, and theft which our Sages mentioned there, with their proof from the verse, The priest shall command, and they shall clear the house. And it was taught: One who gathered money that wasn’t theirs, the priest will come and scatter their possessions. These three have a common source, as the desire for money [also] leads to theft and stinginess.

And all the other things listed in the Talmud and Midrashim have no support from this Torah passage, therefore I have seen fit to establish all the particular actions done to the metzora [person afflicted with tzara’at] on the foundation of these three things: evil speech [lashon hara], arrogance, and desire for wealth. The verse encompasses them by saying, Whoever slanders his neighbor in secret, him I will cut off; he who has haughty eyes and a proud heart, him I will not endure (Psalms 101:5). A proud heart refers to one who covets wealth, as they said (Avot 5:23) about Balaam that he had “a wide soul” [meaning he was greedy]. And him I will cut off the Sages interpreted (Arachin 15b) as referring to a confirmed metzora. The verse makes two divisions, joining haughty eyes with proud heart because both come from the same source, for the root of the eye depends on the understanding of the heart (Avodah Zarah 28b). Every haughty person has a proud heart, for every arrogant person desires great wealth through which he can display the glory of his greatness. Conversely, all wealth causes a lifting of the heart, as it is written And your silver and gold increase… and your heart becomes proud (Deuteronomy 8:13-14). Evidence of this is from what Elisha said to Gehazi, May the leprosy of Naaman cling to you (2 Kings 5:27). Why did he need to mention Naaman’s leprosy? Because Gehazi was coveting wealth (see 2 Kings 5:20-24), and Naaman was haughty. The commentators learned this from what is written Naaman, commander of the army of the king of Aram, was a great man in the sight of his master (2 Kings 5:1). This means that even in the presence of his master, he conducted himself with greatness and pride. We have already said that arrogance and greed come from the same source, therefore he said, May Naaman’s leprosy cling to you. Similarly, David joined them together saying, he who has haughty eyes and a proud heart, etc.

Therefore it is stated, “When a person will have on the skin of his flesh a se’et [raised blemish].” The term se’et implies elevation, and this type of tzara’at comes due to haughtiness of spirit, one who elevates himself above all others. Or sapachat [another form of skin affliction] — the term sapachat implies something that is secondary or attached, etc., and it comes upon one who covets monetary possessions, which are external attachments to a person and do not become an inherent part of the person at all, unlike other virtues. Similarly, Maimonides wrote in his Eight Chapters that all acquisitions such as wisdom, strength, and moral virtues all become an inherent part of a person and cleave to him, except for wealth, which is merely attached to a person externally and does not cleave to him at all. Or a “baheret” [bright spot] refers to whiteness; this type comes upon one who speaks lashon hara and whitens the face of his fellow [embarrasses him], causing white spots to appear, as “the red [appearance of the face] departs and the white comes” (Bava Metzia 58b), as it is written Jacob shall no longer be ashamed, neither shall his face turn pale (Isaiah 29:22). In this way, the appearance of one’s face testifies about him that his inner self is filled with love of money, or haughtiness, or speaking derogatorily about his fellow. This affliction brings his evil to the outside, exposing his wickedness in public, and for this reason the afflicted person is called “metzora” — brings out evil [motzi ra]. As it is said And Moses saw that the people were unruly (Exodus 32:25), and our Sages said that they were afflicted with tzara’at (Yalkut Shimoni, Metzora 14:563), as it is written [about a metzora] His head shall be unshorn (Leviticus 13:45), which is an expression of revealing, that his evil is revealed and seen by all eyes — and this is the concept of tzara’at.

And he shall be brought to the priest. His purification can only be by a priest because all who are from the seed of Aaron possess three good traits opposite to these negative traits. For the sin of the tongue causes all quarrels and all afflictions, and separates between brothers. Therefore, Aaron, who embraced the trait of peace, comes to heal this person, as he was a lover of peace and a pursuer of peace. Similarly, the sin of haughtiness is appropriately corrected through him because he was extremely humble, as our Sages said (Chullin 89): Greater is what is written about Moses and Aaron than what is written about Abraham. For regarding Abraham it is written I am but dust and ashes (Genesis 18:27), while regarding Moses and Aaron it is written What are we? (Exodus 16:8). Likewise, the sin of coveting money was also not found in Aaron, as the priests had no portion or inheritance in the land, and they had nothing more than what they received from the high table. Therefore, they were perfect in the trait of contentment and were not among those who are covetous, whose entire focus is to accumulate and hoard. Thus, it is appropriate that all three types of tzara’at can only be purified through a priest.

And the hair in the affliction has turned white. All white hair is a sign of weakness in the body, and the whitening of a person’s hair in old age proves this. Similarly, all white horses are weak in strength, and likewise any white sheep is not as good as [one with] the color of other types of hair, because all white appearance originates from the white phlegm that causes laziness, for the action of every lazy person is neither with vigor nor with strength.

And if it spreads, etc. This is a sign that the body’s natural forces lack the strength to expel all the waste matter, as it is too abundant. This is also proof that one has not been cleansed of his sin — his impurity remains within him. However, if the affliction has not spread, it means that the body’s nature has already expelled all the decay and waste, which is evidence that the person has already resolved in his heart to repent completely. And if the leprosy covers the entire skin of the afflicted area from head to foot, it means that nature has pushed all the illness outward, and then without doubt he will be healed; therefore he is pure. Similarly, from the perspective of punishment, without doubt if one sees that the leprosy has spread throughout his entire body, then he will be more likely to resolve in his heart to repent — except if there is raw flesh in it, for this is proof that despite everything, he will not be disciplined. Our Sages of blessed memory compared this to water: all wide waters are not deep, and deep waters are not wide. Similarly, if the affliction is not widespread, then it penetrates deeply into the body, and there is concern about the illness growing stronger. But if it is widespread and spreads throughout the entire skin, it is not deep in the body and will heal quickly.

And our Sages of blessed memory (Sanhedrin 97a) derived from this homiletically, that the Messiah will not come until the entire kingdom turns to heresy, as it says it has all turned white, he is pure. An allusion to the matter, turned white [hafakh lavan] — when the word [lavan] is reversed [hafukhah], it becomes “foolish” [naval]. That is to say, when everyone will degrade the Rock of their salvation, then God will necessarily purify the entire earth from its idols. And their proof comes from this affliction which comes as a punishment, and when it has all turned white, surely the sinner will take it to heart to repent. So too with Israel, when they see that the entire kingdom has turned to heresy and they see that there is no one restrained or abandoned, they will certainly then take it to heart to return in complete repentance to God, and then he is pure.

And regarding the matter of raw flesh in the raised lesion, that above [the surface] the flesh appears healthy and beneath it stands the white spot [baheret], perhaps as a form of punishment this plague comes upon the sect of hypocrites who present themselves as kosher on the outside while their insides are full of deceit and trickery — therefore this type [of plague] comes upon them, measure for measure.

And the leper in whom the plague is, etc. Why does it say in whom the plague is? It is obvious that if the plague is not in him, he is not a leper. From here there is evidence that leprosy is the name of the ailment, as explained above, and it will also be explained shortly in the section of the leper. And plague [nega] is a reference to sin, because the sinner affects [nogea] the honor of Heaven or the honor of people. This is the view of the Midrash that says Like a plague appears to me in this house refers to idol worship, etc. (Yalkut Shimoni, Metzora 14:563). Therefore, it says here about the leper who was stricken with leprosy for speaking slander to defame others, and the tradition of our Sages is that whoever disqualifies others with his own defect, disqualifies (Kiddushin 70a). Therefore it says in whom the plague is, because in him is found primarily and essentially all the plague and disgrace with which he wanted to defame his fellow. His head shall be unshorn, to atone for his haughtiness in wanting to be the head above all men. And his clothes shall be torn, to atone for his stinginess, because whoever is stingy presumably has torn and patched clothes. And he shall cover his upper lip, to atone for the sin of the tongue that is in his lips. And he shall cry, “Unclean, unclean,” because one who defiles others with the words of his lips, he too shall be called unclean, as he certainly disqualifies with his own defect. All the days wherein the plague is in him, meaning the sin, then he shall be unclean because he is unclean due to his actions.

“And the garment that has in it a plague of leprosy.” The plagues of garments and houses undoubtedly do not come naturally, as they have no blood or fluids that cause decay or any sickness or affliction. Therefore, you must say that they come miraculously as a punishment. This serves as a prototype even for bodily plagues, which are supernatural and come as punishment. Regarding house plagues, our Sages said (Arakhin 16a) that they come because of stinginess, etc. However, regarding garment plagues, they said nothing. It seems reasonable to me to say that they come because of haughtiness, as it is common for people to honor themselves excessively with fine clothing, as Rabbi Yochanan called his garments “my honorers” (Shabbat 113a). And as our Sages said (ibid. 119a): Honor the holy day of the Lord means honor it with clean clothing. This is why the afflicted garment must be burned, for anyone who is arrogant is judged by fire, as explained above in Parashat Tzav on the verse It is the burnt offering on its firewood, since it is the nature of fire to rise upward, like one who elevates himself. The law of burning chametz proves this point. And the purification of the garment is through washing with water, which symbolizes humility, as water descends from a high place to a low place. Therefore, the verse only mentions wool and linen garments and leather articles, and does not mention silk garments made from crimson worms, because the worm symbolizes humility, as proven by the purification of the metzora with hyssop and crimson worm. Therefore, the plague is not found in garments of crimson worm. Thus it says here, And behold, the plague has not changed its appearance [eino, which can also mean its eye] and the plague has not spread, it is unclean. In all [other] types of plagues, impurity only comes with spreading. This [difference is] alluding to the complete removal of arrogance, not even standing in the middle path, “not it nor any part of it” (Sotah 5a), but one must completely change one’s “eyes” — one’s haughty eyes — entirely.

Know and understand that the three types of tzara’at come upon three things, which are coverings for a person, one inside the other. The first covering is his skin for his flesh. Above his skin are his clothes, which are a covering for his skin. Above these is his house, which is a covering for him to protect him from rain and storm. And one who has all coverings removed from him is called “exposed” and “uncovered.” Therefore it says, And Moses saw that the people were exposed (Exodus 32:25), and our Sages interpreted (Yalkut Shimoni, Metzora 14:563) that they were afflicted with tzara’at, about which it says, and his head shall be uncovered (Leviticus 13:45). Therefore, [the Torah] first mentions afflictions of the skin, then afflictions of clothing, and then afflictions of houses — to remove his coverings one by one until he is completely exposed and uncovered. And this is the view of the Midrash cited by the Yalkut Shimoni on the verse his head shall be uncovered, similar to And he uncovered the covering of Judah (Isaiah 22:8), referring to the destruction of the Holy Temple, for in the destruction of the Temple they became completely exposed. However, according to our Sages (Vayikra Rabbah 17:4), the order is reversed, for they said, “The Master of Mercy does not strike at souls first, etc.” Therefore, He first brings the affliction on one’s house; if he does not repent, He also brings it on his clothes; if he does not repent, He also brings it on his body, etc. And the reason [the Torah] mentions bodily afflictions first is because the Holy One, blessed be He, warns about the final, greatest blow first, as He said to Pharaoh, Behold, I will kill your firstborn son (Exodus 4:23), as Rashi explains there. Similarly, here He mentions bodily afflictions first to intimidate the person with what he fears most, but in reality, the Master of Mercy never strikes at souls first, for He is a merciful and gracious God.