A vort from the Rebbe in this week's פרשה, פרשת תזריע מצורע. In the פרשת תזריע מצורע, we learn about נגעים. There could be a נגע on a person's skin, could be a נגע on the person's clothes, could be a נגע on the person's house. And we know that there's a special דין by צרעת that it doesn't become טמא till the כהן says טמא. When he says טמא and it fits to all the conditions of a נגע, then it becomes טמא. When it talks about the נגע of a house, the פסוק says like this: The כהן has to come and see. After you see some sign that seems to be like a נגע, you have to call the כהן, and the כהן has to come to look at it and to decide if it's טמא or not. So the פסוק says: וצוה הכהן ופינו את הבית בטרם יבא הכהן לראות את הנגע. The כהן will say, should say, that to empty the house before he comes to see it, ולא יטמא כל אשר בבית. And the reason is because if he comes to see it, it might be טמא, and if he'll say טמא, everything in the house will become טמא. That's the דין by a נגע of a house, that if it's a נגע, everything in the house becomes טמא, so he says, \"Before I come, take out all the vessels so they shouldn't become טמא.\" And it's an interesting thing the Rebbe points out that this is something that we find דווקא by the דין of נגעים. We don't find other places that the Torah should tell us to do something to avoid that the טומאה should affect the כלים in the house and that it'll make some hardships. But here by נגע, תורה says clearly that the כהן should tell them to take out everything, so if it's טמא, the כלים should not become טמא. So why is it דווקא here that we have this kind of din? And the Rebbe explains that the whole thing of נגעים is a kindness of the Eibershter. We see an interesting thing here. The Rambam says, and I'll quote the lashon: צרעת אות ופלא היה בישראל כדי להזהירם מלשון הרע. The whole idea of having צרעת was a sign and a wonder by Yidden in order to warn them from lashon hara, which means the whole thing was a miracle, it was a miraculous thing, not a natural thing, this inyan of נגע. And the Eibershter made it special, made a special miracle things 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 what from the Gemara says that these different levels of צרעת are all different ways to make a person do teshuvah. And the Rambam says like this: If a person speaks lashon hara, etc., and he has to do teshuvah, the Eibershter makes it so that his house should get a נגע. And when he sees the נגע, 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 Eibershter will make a נגע 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 Eibershter makes a נגע in the person, the person's skin. And if that person נגע, then he has, then it becomes very terrible, because by a נגע in a person, if a person is a metzora, he has the worst punishment. We don't find this by any other tum'ot, that he has to stay isolated outside the מחנה, etc., etc., and that'll give him time to think, and then he'll do teshuvah. So here we see that by צרעת, by נגעים, the Eibershter went 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 chas veshalom does an aveirah, the Eibershter could punish him, but it's not that the Eibershter made a miracle lechatchilah that you should be able to do teshuvah. And here He made lechatchilah certain things that is not natural, and it should bring you to do teshuvah, we don't find that by other things. So obviously, the inyan of נגעים is a great chesed of the Eibershter. Imagine, He goes out of His way, pushes different levels in order for a person to do teshuvah, and that's why He made this whole thing. So since this is a chesed of the Eibershter, so then the Eibershter made His chesed all the way. If this is the way the Eibershter shows His kindness, so the kindness goes all the way that the Eibershter wants to protect the kelim, the vessels of the house, from becoming tamei. And that's why He said that the kohen should say, \"Take out the vessels,\" because if it'll become tamei, they will become tamei, and the Eibershter wants to protect the tircha of a Yid that he should have to do something about the kelim, and maybe even lose money that he'll have to destroy some of the kelim, whatever it is. And that's all, only by צרעת we find that, because צרעת is the epitome of chesed of the Eibershter. Which means like this: even though on one hand צרעת is the worst, it says in ספר יצירה, אין למטה מנגע, נגע is the worst. Nevertheless, there Hashem shown this kindness that first of all, he's doing all kinds of things through a miracle to make you do teshuvah, and also we see this, that he did things, told the kohen to tell to take out the kelim to protect the kelim, even the kelim should not become tamei at all, and that'll help a Yid, when you realize as this is the chesed of the Oibershter that it'll help a Yid, oh that gufa will help a Yid to do teshuvah.