The communal leaders, such as the kohanim. Therefore, the metzorah certainly doesn’t want to go to the kohen because he spoke badly about him, which is why he must be compelled to go against his will.
Speaking Less:
From this Parshah, we see that a person should try not to talk so much, as one who engages in excess speech will easily come to speak lashon hara and rechilus.
Rav Bunim of Peshischa zy”a would say, “Just like a person who eats excessively is called a glutton, one who speaks excessively is called a glutton with his words!”
The Rebbe of Maglinitza zy”a would say, “If a person minimizes his words, he is already halfway towards his yeshua!”
The Gemara (Chulin 46A) says: “Rich men are miserly.” The Chozeh of Lublin zy”a asks how this can be true, as we see that many rich men are very generous. He answers that the Gemara means that they are stingy with their words. They are careful with their words, and, in this merit, they are granted wealth.
An Unnatural Illness and Remedy:
Sefer Agra D’Kallah asks why the word “behold”, which sounds as if the nega was healed suddenly, is used in this verse. Why doesn’t it simply say, “And the negas has healed.” Secondly, he asks why it says that the tzora’as was healed “from the afflicted person.” Those words seem unnecessary.
He answers that the verse is saying that the kohen sees that the affliction and its cure is not a natural one. Rather, in one second, the nega suddenly is removed from the afflicted person right in front of his eyes. This proves that it was sent by Hashem as an act of hashgacha pratis, and not as a natural disease.
Honor for the Kohen:
Sefer Sifsei Kohen explains why the Kohen Gadol has to personally go out of the camp to see the metzorah by saying that this man was sent out of civilization and everyone knows that he is a metzorah, which is a cause of great embarrassment for him. Now that he received his punishment and did teshuva, Hashem wants to grant him some honor to offset his shame. When the Kohen Gadol set out, people certainly saw him walking and accompanied him. Thus, everyone found out that the man had done teshuva and was healed, which was a big honor for him.
One Who Recognizes He Has No Solution Merits Hashem’s Help:
Sefer Divrei Yisroel notes that the pasuk seems to contain extra words. Why does it say “if he is a poor man and cannot afford”? If he is poor, it goes without saying that he can’t afford it.
He answers that the pasuk should be read as follows: “Im dal hu v’ayin.” (If he is poor and “has nothing.”) If a poor man sees that he has nothing he can do to support himself, and his only option is to rely on Hashem’s help... “Yado maseges.” (he will be able to afford it.) Hashem will help him!
This idea is seen in the pasuk (Tehillim 121:1): “Me’ayin yavo ezri.” (My help will come from nothing.) Once a person recognizes that he “is nothing” and he cannot help himself, then his help will come from Hashem.
This is also seen from the verse (Tehillim 94:18): “If I said that my foot has slipped, Your kindness, Hashem, supported me.” Once a person comes to realize that “his foot has slipped” and he has no way to help himself, then Hashem’s kindness will support him and He will help him.
