Thus it is somewhat surprising that our Parsha is called Metzorah-meaning, “one who is afflicted by tzara‘as” – since our Parsha deals not with the affliction of this condition, but rather its spiritual remedy.
b.) However, if the bad occurrence is in fact a ” misdirected” form of intense good, then the remedy is not through eradication, for there is a tremendous power of good here. Rather, the solution lies in revealing the true nature and source of the problem, how below the surface there is really something very good.
Chasidic thought explains that tzara‘as falls into the latter category and, that in truth, the affliction belies a tremendously positive spiritual energy (Likutei Torah, Tazria 22b). Thus its remedydescribed in our Parsha-is not in fact an eradication of the tzara‘as but rather, a revelation of the good, inner nature of the affliction. Consequently, our Parsha, which describes the cure for the disease, is called by the very name of the disease, Metzora, to hint to the fact that the “remedy” for this problem is through revealing the true inner nature of the affliction itself.
