The first section of Parshas Metzora details the tahara (purification process) of a Metzora who is in a more acute phase of Tzora'as, called Hechlet. Among the many unusual features of this tahara is the eight-day length of the entire regimen, culminating with an elaborate sacrificial service which includes the sprinkling of oil toward the Kodesh Ha-Kodoshim seven times, the application of blood from the Metzora's Korban Asham (Guilt Offering) and oil on the Metzora's right ear, right thumb and right large toe, and the subsequent placing of oil on the Metzora's head. All of this is performed by a Kohen.

These procedures, as unusual as they may be, are not unique to a Metzora. We find that the Yom Kippur Avodah (service) also features sprinkling (of blood) seven times by a Kohen toward the Kodesh Ha-Kodoshim. Additionally, the Milu'im (investiture proceedings) of the Kohanim in Parshas Tzav are strikingly similar to the tahara of a Metzora, for the Milu'im likewise consisted of a seven-day process which culminated on the eighth day, and its procedures involved the application of blood from a korban to the right ear, right thumb and right light toe of each Kohen, and the subsequent application of oil to the Kohanim.

It is difficult to ignore the above unmistakable similarities. Is there any connection between the tahara of a Metzora, the Avodas Yom Ha-Kippurim and the Milu'im?

The Milu'im as well as the Yom Kippur Avodah represent entry to Hashem's sanctum. The Milu'im served as the conditioning and sanctification of the Kohanim to perform Avodah, elevating the Kohanim to the requisite level and endowing them with the special status necessary to be stationed in the Mishkan, so as to approach Hashem and perform His service. The Milu'im were an induction into kedusha (holiness) and granted the Kohanim license to enter the Kodesh for Avodah and to perform it. Avodas Yom Ha-Kippurim shares this motif from a different perspective, representing Man drawing extremely close to Hashem and entering the most holy locus on earth to stand before the Shechinah and become purified.

With this in mind, let's return to the Metzora. After living outside the city in complete isolation for a long period, barred from interaction with society, the Metzora finally undergoes tahara and can rejoin the community. One would expect this to be an occasion of massive relief for the Metzora, as his discomfort and isolation are finally over; the Metzora is like one being freed from forced exile, liberated at last.

However, in truth, this picture of the Metzora's tahara is totally inaccurate. The reality is that a Metzora's return to society, his city and home, as enabled by the tahara process, reflect the Metzora's teshuva - his sincere repentance and personality change from that of an offender to that of a humbled individual who heeds the Will of Hashem and has purged himself of the negative characteristics which brought Tzora'as upon him in the first place. A purified Metzora is not simply freed from the yoke of isolation and allowed to return to his old self. On the contrary, a purified Metzora enters into a new covenant with Hashem and reconnects with a society which he now knows must be treated from a perspective of holiness and respect, as required by the Torah. The Metzora's return to the community, marked by his tahara, are a dedication and elevation of the Metzora to be a person of Hashem and to truly reflect His image, as per the Metzora's new personality and reformed ways. The society from which the Metzora was banned must be viewed by him like a Mishkan and Mikdash which he is finally privileged to enter, with the understanding that he will comport himself therein with utmost respect. Just as the Kohen Gadol on Yom Kippur enters the Kodesh Ha-Kodoshim in a state of great holiness and awe to effect expiation for the people, and just as the Kohanim upon the occasion of the Milu'im were dedicated and elevated to enter the Mishkan with the merit to draw near to Hashem via the Avodah, the Metzora who undergoes tahara is likewise thereby dedicated and elevated to a sacred calling, and he must view his personal purification and reentry to society as one who is redeemed and privileged to enter a holy congregation, where he will be a new person and treat his surroundings with respect, in accordance with Hashem's Will.

The purified Metzora is not returning to his old community as an emancipated exile; rather, he is entering Hashem's national sanctum as an elevated individual, where his daily life must be a holy Avodah. This is the special comparison of the Metzora's tahara with Yom Kippur and the Milu'im.