LEV148 Observe the laws of purifying someone who had tzara’as. Allusions in the purification process for a metzora--a person who had tzara’as: Cedar wood--the cedar tree grows very tall. The metzora should realize that his sin is due to haughtiness. He must now lower himself and be like a hyssop plant, which grows close to the ground. Extract from a worm--this, too, might be hint to him to curb his haughtiness and lower himself like a worm. Two birds--his sin was sinful speech, excessive and harmful chatter. Therefore, for atonement he brings birds--creatures that constantly chirp. An illusion in the purification process for those who contract spiritual impurity: water for immersion is a hint that when a person becomes cleansed of his impurity, it is a fresh start for him, as if he has just been created anew. While in the water, he should think of the world before man was created, even before any land existed and the whole world was only water. As he comes up out of the water and is purified, he is a renewed person. It is rebirth for him, so with respect to his deeds he should make a fresh start and behave only with virtue, with care for every detail of his Maker's Will.

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LEV154 Ritual immersion of the spiritually impure. … [See [[LEV148]] Leviticus 14:2 law CHINUCH 119-20] In addition, when about to ritually immerse oneself, one should draw a parallel: Just as objects are put into water in order to cleanse them of dirt, so, too, ritual immersion of one's body is to cleanse the soul of sin.

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LEV155 A metzora's purification requires that he shave off all of his hair. The metzora is to regard his purification as a new beginning for him, and his hair, too, must have a new beginning. As his hair makes a new start, the metzora makes a new start, too, regarding his deeds, because when one's body is hairless, it is easier to cleanse oneself of unwanted dirt. So, too, when a metzora is in the midst of the process of becoming free of impurity, it is fitting that he shave his entire body, for such shaving demonstrates his readiness to do everything possible to cleanse and purify himself. The act will inspire him to change his deeds, too, converting them from bad to good, purifying them to the greatest degree possible.

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LEV156 Laws of the metzora’s offering when he is cured of his tsara’as. Offerings supply imagery that humbles the heart of the sinner who is obligated to bring them. The offerings inspire him to subdue his animal side and place his noble soul in charge of his life (See [[EXOD940]] Exodus 25:8 sanctuary CHINUCH 62-5). Accordingly, a metzora must bring offerings. He was stricken with tsara’as because he was drawn after base desires which led him to speak or act in ways that harmed his fellow. When he is cured, the offerings remind him of his sin and set him on the correct path for the future.

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LEV158 Observe the laws regarding a house stricken by tzara’as. It is not natural that tzara’as strike a house. It is a miracle. Sometimes Hashem performs such miracles on Jewish homes out of His love for His people, to inform the owners that He is not pleased with their actions. By striking a house with tzara’as, He rebukes and warns the owner to mend his ways before the tzara’as strikes his body. If the owner of the house does not repent, Hashem warns him again by sending tzara’as upon his clothes. If that, too, does not stir him to repent, the tzara’as spreads to his body. Also, our Sages teach that when our forefathers came out of the desert and conquered the land of Canaan, many took up residence in the houses that were already there. To bestow good upon His people, Hashem afflicted some of the houses with tzara’as, so that the structures would be demolished and treasures hidden within the walls would be discovered. Although Hashem did not need to afflict their houses with tzara’as, for He could have told one of His prophets about the presence of the treasures, He did not tell a prophet, for Hashem prefers to benefit His people through hidden miracles. Therefore, He chose a more indirect way of causing the treasures to be discovered.

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LEV163 Man shall observe the laws regarding he who has an impure flow from his body. Hashem distances us from overindulgence and commands us to be upright. We must sanctify ourselves by not partaking of worldly pleasures more than what is necessary and fitting for decent, upright people. Self-control is required regarding not only food in frank, but also any other physical pleasure. Without question, such emissions from the body result from habitual overindulgence of food and drink. The ingested substances accumulate in the person’s system until they become the disgusting issue that was emitted. Through distancing ourselves from this impurity, we teach ourselves moderation, so that whenever we partake of any of this world's pleasures, we will do so in an upright fashion.

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LEV165 A man who suffered an impure issue shall bring offerings when he is cured. Offerings, as explained previously, allude to subduing our animal side in order to give prominence to our intelligent, thinking soul. When a person who has an impure issue is cured of it, it is fitting for him to bring an offering to remind him of the great harm in succumbing to his animal desires. The offering inspires him to strive with all his mind to overcome his evil inclination.

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LEV166 Spiritual impurity due to emission of semen. A man emits semen only because of lustful thoughts of his desiring body. Accordingly, the Holy Torah decrees that this occurrence causes his body spiritual impurity, for man's primary purpose is to understand wisdom and serve his Maker. Such an emission indicates that he has swerved towards mundane lust. It is fitting, therefore, that he descend into spiritual impurity for one day, so that he will cleanse his thoughts and afterwards he will purify his body.

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LEV171 Kohanim and certainly others shall not enter the Beis HaMikdash for no reason. Key concept: To ensure that the Kohanim remain in awe of the greatness and holiness of the Beis HaMikdash.

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LEV172 The Kohen Gadol shall perform the special avodah of Yom Kippur. Out of kindness towards His creations, Hashem fixes one day of the year for atonement for their sins, provided that they repent. Were there not such a day of atonement, His creations’ sins would accumulate and after two or more years the world's guilt would be so great that the world would deserve to be destroyed. In His great wisdom, in order to keep the world in existence, Hashem provides one day a year when those who repent can gain complete atonement for their sins. Hashem set this day aside for atonement and sanctified it as such at the very beginning of time--when He created the world. After He designated this day and sanctified it for this important purpose, the day itself became vested with the power to assist in bestowing atonement. Thus, our Sages teach, “Yom Kippur atones.” That is, for certain minor sins, the day itself provides that atonement.

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