The Torah in Parashat Mesora (Vayikra, chapter 14) outlines the procedure that must be followed by a Mesora – a person who was stricken with bodily Sara’at (leprosy) – upon being cured of the condition.
The Sefer Ha’hinuch notes in this context that we find in the Torah three different methods of purification for various categories of impurity. The first method is immersion in a Mikveh, which is shared by all forms of Tum’a (impurity); the purification from any type of Tum’a includes immersion. The second method is sprinkling with the special waters prepared with the ashes of the Para Aduma (red heifer), which is required specifically for purification from Tum’at Met – the impurity resulting from contact with a human corpse.
The third method is the special process required of a Mesora to divest himself of his impure status. As will soon be explained, this process involves a piece of cedar wood, hyssop, a crimson string, and two birds. The Sefer Ha’hinuch explains that the cedar – an especially tall tree – symbolizes arrogance, whereas hyssop represents humility. The Mesora is shown that his Sara’at resulted from his hubris, and he must now humble himself like a lowly bundle of hyssop. The string is colored with dye extracted from a Tola’at (worm) – yet another symbol of humility. The process includes birds, the Sefer Ha’hinuch explains, to symbolize the Mesora’s inappropriate “chirping” – his reckless, wanton speech, specifically, his having spoken Lashon Ha’ra (negative speech about people), for which he was punished with Sara’at.
The Sefer Ha’hinuch here offers an insightful explanation for the meaning of the Mikveh as a means of purification. He notes that in the incipient stages of the world’s creation, water filled the entire earth. And thus, when a person immerses in a Mikveh and then emerges, he is to regard himself as having been created anew – just like the world was filled with water and then emerged as a new creation. Now that he has been “recreated,” he is to embark on a new, fresh beginning, breaking bad habits and putting himself on the path of proper conduct. For this reason, the Sefer Ha’hinuch writes, one must immerse in a Mikveh dug into the ground, and not in water which was drawn and placed in a utensil, such as a bathtub. The Tameh (impure individual) is to experience the state of the earth at the dawn of creation, as though the earth itself is filled with water.
The process of a Mesora’s purification begins with slaughtering the nicer of the two birds over an earthenware utensil containing water drawn from a natural spring, such that the blood falls into the water. A furrow is then dug in the ground, where the slaughtered bird is buried. Then, the Kohen takes a piece of cedar that is at least one Ama long, and the width of one-quarter the width of a bedpost, along with with a crimson string that weighs approximately one shekel. These are tied together with the hyssop and the live bird, and they are all dipped into the water with the slaughtered bird’s blood. The water is sprinkled seven times on the back of the Mesora’s hand, and the bird is then released. All this must be done during the daytime (as opposed to the nighttime), and by a Kohen.
After this stage of the process, the Mesora must remove all the hair from his entire body, including his underarms and private areas. He immerses his clothing in a Mikveh, and he himself immerses, as well. The Mesora remains Tameh for an additional seven days, during which marital relations are forbidden. On the seventh day, he removes whatever hair had grown in the interim, and again immerses himself and his garments. At this point, he is allowed to eat Ma’aser Sheni (produce separated as the tithe to be brought to Jerusalem), but (if he is a Kohen) he is not yet permitted to partake of Teruma (the hallowed portion of food given to a Kohen). On the next day – the eighth day of the process – he brings special sacrifices, after which his purification process is complete.
This Misva applies to both men and women who had been stricken with Sara’at, and in all places. It applies only when there are Kohanim with proficiency in the laws of Sara’at and who are thus able to declare a person a Mesora. One who was stricken with Sara’at and fails to follow this procedure has violated an affirmative Biblical command.