A Vort From the Rebbe Parshas Tazria Metzora, Rabbi Leibel Shapiro - 5786

He works from the Rebbe on this week's parsha, parsha Sazria, Metzora. In the parsha Sazria, Metzora, we learn about negoyim. There could be a nega on the person's skin, could be a nega on the person's clothes, could be a nega on the person's house. And we know that there's a special din by tzaraas that it doesn't become tumi till the cohen says tumi. When he says tumi and that fits to all the conditions of a nega, then it becomes tumi. When it talks about the nega of a house, the possuk says like this, the cohen has to come and see. After you see some sign that seems to be like a nega, you have to call the cohen. And the cohen has to come to look at it and to decide if it's tumi or not. So, the possuk says v'tziva hakohen u'finos habayis b'terem yavo hakohen l'iros es hanega. The cohen will say, should say, that to empty the house before he comes to see it. V'heitem es kol asher babayis. And the reason is because if he comes to see it, it might be tumi. And if he will say tumi, everything in the house will become tumi. That's the din by nega of a house that if it's a nega, everything in the house becomes tumi. So, he says, "Before I come, take out all the vessels so they shouldn't become tumi." And it's interesting thing that the Rebbe points out that this is something that we find dafka by the din of negoyim. We don't find other places that the Torah should tell us to do something to avoid that the tuma should affect the kelim in the house and that'll make some hardships. But here by nega, Torah says clearly that the cohen should tell them to take out everything so if it's tumi, the kelim should not become tumi. So, why is it dafka here that we have this kind of din? And the Rebbe explains that the whole thing of negoyim is a kindness of the Eibishter. We see an interesting thing here. The Rambam says, and I'll quote the loshon, tzaraas aiso pela hoya b'Yisrael k'dei l'hasir es hamalshinus od. The whole idea of having tzaraas was a sign and a wonder by Eden in order to warn them from Lashon Hara, which means the whole thing was a miracle. It was a miraculous thing, not not a natural thing, the seeing of nega. And they wish to made it special, made a special miracle thing should happen in order to prevent a person from doing Lashon Hara. And if he did, he should do teshuvah. And as the Rambam explains but from the Gemara says that these different levels of tzaraas are all different ways to make a person do teshuvah. The Rambam says like this, if a person speaks Lashon Hara, etc., and he has to do teshuvah, the Aibershter makes it so that his house should get a nega. And when he sees the nega, so it makes the person think about it and he'll do teshuvah. But if he doesn't do teshuvah, then the house becomes tamei and you have to knock down the whole house. And that push is should push a person to do teshuvah. Then it says further, if that didn't work, he still didn't do teshuvah, then the Aibershter will make a nega in his clothes. And then he'll realize it and he'll do teshuvah. But if he doesn't, then it'll become tamei and you'll have to destroy the clothes. You have to burn the clothes. That should make him do teshuvah. If that doesn't, then the Aibershter makes a nega in the person, the person's skin. And if that person nega, then he has then it becomes very terrible because by a a nega in the person, the person is a metzora, he gets the worst punishment. We don't find there be any other tumahs that he has to say isolated outside the machne, etc., etc. And that'll give him time to think and then he'll do teshuvah. So here we see that by tzaraas, by the the Aibershter out of one out of his way to do things to cause a person to do teshuvah, which is different than by other things. We know that if a person has Lashon doesn't do an aveira, the Aibershter could punish him. But it's not the Aibershter made a miracle l'chatchila that you should be able to do teshuvah. And you've here he made like a certain things that is not natural and it should bring it to the true but we don't find that in other things. So obviously meaning of the going is a great asset of the wish that imagine he goes out of his way pushes different levels in order for a person to the true but that's why he made this whole thing. So since this is a asset of the wish that so then the wish that made this asset all the way. If this is the way the wish that shows this kindness so the kindness goes all the way that the wish that wants to protect the and the vessels of the house of becoming totally. That's why he said that the should say take out the vessels because if it will become totally they will become totally and the wish that wants to protect the that he should have to do something about the and maybe even lose money then he'll have to destroy some of the whatever it is. And that's all only by we find that because is the of the wish that which means like this even though on one hand is the worst says in it said ain't no matter what it is. is the worst nevertheless there shown this kindness that first of all he's doing all kinds of things through a miracle to make you the true but and also we see this that he did things told the to tell to take out the to protect the even the should not become totally at all and that will help when you realize this is a of the wish that it will help all that will go for will help you to do true but