The Torah commands in Parashat Tazria (Vayikra 13:45) that a Mesora – a person who has been confirmed to have a Sara’at skin infection – is required to tear his garments and let his hair grow. The Sifra adds that other Teme’im (people with impurity), such as those who came in contact with a human corpse or experienced certain bodily emissions, are required to announce their status so that people know to keep a distance and thus avoid becoming Tameh (impure). A Mesora, however, has an additional requirement to publicize his status by wearing torn garments and allowing his hair to grow, besides announcing that he is Tameh. The Sefer Ha’hinuch writes that the Torah imposed this obligation upon the Mesora so that he will reflect upon the fact that he is isolated from people due to his misdeeds, on account of which he was stricken with Sara’at. Socialization is one of the basic joys of life which we naturally desire, and this joy is denied to the Mesora because of his wrongdoing. The Torah therefore requires the Mesora to publicize his mandated state of isolation so that he will recognize his sins and repent. Furthermore, the Midrash teaches that Sara’at would befall a person due to the sin of Lashon Ha’ra – spreading negative information about people. The Torah requires the Mesora to live in isolation “Midda Ke’negged Midda” (“measure for measure”): as he caused relationships between people to break through spreading negative information, he is forced to live in isolation. Disseminating unflattering information about people has the result of causing friction between husband and wife, and between friends, and thus, appropriately, the Mesora is required to live alone, away from society. The Sefer Ha’hinuch emphasizes in this context that when we speak about G-d punishing people “Midda Ke’negged Midda,” this must not be misunderstood as indicating that G-d is vengeful, Heaven forbid. This is not about G-d seeking to vent His anger and avenging sin. The Sefer Ha’hinuch writes that G-d embodies the ultimate goodness and kindness, and His blessing is constantly descending from the heavens. However, we are able to receive these blessings only if we conduct ourselves properly. We need the “vessels” to contain these blessings, and if we act wrongly, then we do not have the “vessels” to receive G-d’s blessings. The Sefer Ha’hinuch draws an analogy to a person who is walking along a road, alongside which are prickly thorn bushes. If the person decides to walk on the edge of the road instead of the middle of the road, and he gets scratched by the thorns, he has nobody to blame but himself. This cannot be blamed on G-d, because it was the pedestrian’s irresponsible conduct that caused his injury. Similarly, when a person suffers punishment for his sins, this is not actually G-d punishing the individual, but rather his wrongdoing which harms him by denying him the ability to receive G-d’s blessing. The obligations to rend garments and allow one’s hair to grow apply to a “Muhlat” – a person who has been confirmed as a Mesora. A “Musgar” – someone who after the initial inspection by a Kohen must observe a waiting period before his status can be conclusively determined – is not required to tear his clothing or let his hair grow. One who has been confirmed as a Mesora, and is then cured of his Sara’at, removes all his hair as part of his purification process. This Misva applies only when there are Kohanim with proficiency in the laws of Negaim (Sara’at infections) who can issue rulings to determine the status of a discoloration on a person’s skin. One who has been determined to be a Mesora and neglects to rend his garments or let his hair grow transgresses this affirmative command. The word “Musgar” (from the root “S.G.R.” – “closed”) is generally understood to mean that the individual is “closed off” from society, as he must be quarantined until his status is confirmed. However, Rav Yehonatan Eibshutz (1690-1764) offers a different explanation, su