Three Types of Negaim Human Garment and Dwelling
Parsha Pages | April 29, 2025
Print This Article
View Original PDF

Three Types of Negaim Human Garment and Dwelling

Parsha Pages | June 27, 2025

To Rectify the Three Coverings of the Neshama
Based on ShvileiPinchas 5774

In Parshas Tazria-Metzora, the discussion revolves around the three-stranded subject to Negaim: human, garment and dwelling in that order. However, Chaza”l (Vaikra Rabbah 17,4) reverses the order that one is first afflicted on the dwelling. If fails to do Teshuvah, one is afflicted on the person’s garments. And then, if the person still fails to do Teshuvah, one is afflicted on the body. Why the reversal?

Kli Yakar in parshas Tazria (Vayikra 13, 47) notes that the three forms of nega’im occur on three types of covering which protect mankind. The nega’im occur on the skin—which covers the human flesh; they occur on garments—which cover the skin; lastly, they occur on the houses which shelter the entire person as well as the first two coverings—the skin and the garments.

You should recognize that the three forms of “tzara’as” occur on three things that cover mankind—one within the other. The first layer of covering is the skin covering his flesh. Next, are his garments, which cover his skin. Beyond these two is his dwelling; it protects him from rain and external forces. A person deprived of these coverings is uncovered and exposed . . . Therefore, skin afflictions are mentioned first, then lesions appearing on garments, and lastly lesions appearing on dwellings. Thus, the layers are removed one by one, until the person is uncovered and totally exposed.

According to our blessed Rabbis (V.R. 17, 4), however, the order is reversed. For, the Merciful One does not touch the human-being directly first. Rather, He first visits the affliction on the dwelling. If he fails to perform teshuvah, He also visits afflictions on the person’s garments. If he still fails to perform teshuvah, the afflictions are also visited upon his body. In the Torah, the skin lesions are mentioned first, because HKB”H starts by warning the person with regards to the harshest and most feared consequence. An example of this is seen regarding Pharaoh (Shemos 4, 23)— as pointed out by Rashi. In similar fashion, He mentions here skin afflictions first to threaten a person with that which he dreads most. In reality, however, the Merciful One never visits afflictions directly on the human being first; for He is a merciful and kind G-d.

The Kli Yakar teaches us that HKB”H created man and provided him with three levels of protection. The first layer of protection is the skin, which protects the flesh from the damaging effects of the sun and winds. The second layer of protection is a person’s garments which shield the skin from harm. The third layer of protection is the house which covers the entire person, including the first two layers of protection.

Therefore, when a person sins against Hashem and violates the precepts of His Torah, in effect, he damages these three coverings designed to protect him. As a consequence, HKB”H visits upon him three forms of nega’im. Firstly, house afflictions, hinting to the fact that he harmed the third layer of protection. If he fails to react by performing teshuvah, HKB”H visits lesions upon his garments, conveying the message that his second layer of protection is no longer present. If he still fails to perform teshuvah, HKB”H visits upon him, chas v’shalom, human skin afflictions, targeting his first layer of defense. At this point, he should realize that he is no longer protected by any of these three coverings.

Megaleh Amukos’s explanation regarding the three types of nega’im: human, garment and dwelling.

He explains that man requires three types of tikun. He cites the Gemara in Menachos (43b) which states that Yisrael are so dear to HKB”H that he surrounds them with mitzvos.

  • The mitzvah of tefillin affords tikun for the body;
  • tzitzis affords tikun for garments;
  • the mitzvah of mezuzah affords tikun for one’s dwelling.

This explains very nicely why David HaMelech expressed his gratitude to Hashem for these three mitzvos which are composed of seven elements with his utterance: “Seven times a day I have praised you.” For, the malachim generated by these three mitzvos protect a person from falling into the yetzer hara’s net. This enables a person to fulfill all the mitzvos of the Torah. We can even suggest that this is why these mitzvos have seven components. For, they are designed to combat and nullify the yetzer hara’s seven forces of tumah, as described in the Gemura (Succah 52a).

We find that all of man’s worldly belongings fall into one of three categories:

  1. the person himself—his body and soul,
  2. his possessions and acquisitions which are portable, such as garments and the like, and
  3. his immovable property, such as his house and real-estate.

Every person must dedicate these three domains to HaShem. Otherwise, he is likely to fall prey to the oppressive yetzer. whether it be due to the yetzer dwelling within his being which lusts after the whims of this world or due to his money and various types of property (movable and immovable).

Therefore, HKB”H granted us these three mitzvos—tefillin, tzitzis and mezuzah—whose purpose is to sanctify these three aspects of our existence. The mitzvah of tefillin which adorns man’s body is aimed at sanctifying his body and making it subservient to HaShem.

We are commanded to place the tefillin on the upper arm, opposite the heart, in order to subjugate our desires and devote them solely to the service of the Almighty; we are also commanded to place the tefillin upon the head, opposite the brain, so that the soul, senses and faculties will all be subservient and devoted to the Almighty.

The purpose of tzitzis, which are placed on the corners of our garments, is to sanctify one’s movable property. Whereas, the mitzvah of mezuzah is designed to sanctify and dedicate to Hashem one’s immovable property, such as one’s house.

The Megaleh Amukos explained that the three forms of nega’im HKB”H visits upon mankind—human afflictions, garment afflictions and house afflictions—correspond to the three mitzvos of tefillin, tzitzis and mezuzah. It is the purpose of these three mitzvos to sanctify man’s body, garments and dwelling to assure that he will not transgress.

We can better appreciate the impact and significance of the Kli Yakar’s commentary. He stated that the three types of nega’im are visited on the three types of covering which protect man. The nega’im appear on the skin—which covers the flesh—on garments—which cover the skin—and on dwellings—which cover the entire person, as well as the two previous coverings. This coincides very nicely with the explanation of the Megaleh Amukos. These three coverings encompass all that man must rectify in this world.

So, if the nega’im are visited upon the person’s body, it is a sign that he has already harmed all three layers covering the neshamah—the body, the garments and the dwelling. These correspond to the three universes of Briah, Yetzirah and Asiyah which cover and conceal the universe of Atzilus. As a consequence, the Metzora is driven out of all three camps, corresponding to the three universes of Briah, Yetzirah and Asiyah—until he performs teshuvah and rectifies the damage that were caused to the three coverings. Only then is he permitted to reenter all three camps.

To Rectify the Three Coverings of the Neshama
Based on ShvileiPinchas 5774

In Parshas Tazria-Metzora, the discussion revolves around the three-stranded subject to Negaim: human, garment and dwelling in that order. However, Chaza”l (Vaikra Rabbah 17,4) reverses the order that one is first afflicted on the dwelling. If fails to do Teshuvah, one is afflicted on the person’s garments. And then, if the person still fails to do Teshuvah, one is afflicted on the body. Why the reversal?

Kli Yakar in parshas Tazria (Vayikra 13, 47) notes that the three forms of nega’im occur on three types of covering which protect mankind. The nega’im occur on the skin—which covers the human flesh; they occur on garments—which cover the skin; lastly, they occur on the houses which shelter the entire person as well as the first two coverings—the skin and the garments.

You should recognize that the three forms of “tzara’as” occur on three things that cover mankind—one within the other. The first layer of covering is the skin covering his flesh. Next, are his garments, which cover his skin. Beyond these two is his dwelling; it protects him from rain and external forces. A person deprived of these coverings is uncovered and exposed . . . Therefore, skin afflictions are mentioned first, then lesions appearing on garments, and lastly lesions appearing on dwellings. Thus, the layers are removed one by one, until the person is uncovered and totally exposed.

According to our blessed Rabbis (V.R. 17, 4), however, the order is reversed. For, the Merciful One does not touch the human-being directly first. Rather, He first visits the affliction on the dwelling. If he fails to perform teshuvah, He also visits afflictions on the person’s garments. If he still fails to perform teshuvah, the afflictions are also visited upon his body. In the Torah, the skin lesions are mentioned first, because HKB”H starts by warning the person with regards to the harshest and most feared consequence. An example of this is seen regarding Pharaoh (Shemos 4, 23)— as pointed out by Rashi. In similar fashion, He mentions here skin afflictions first to threaten a person with that which he dreads most. In reality, however, the Merciful One never visits afflictions directly on the human being first; for He is a merciful and kind G-d.

The Kli Yakar teaches us that HKB”H created man and provided him with three levels of protection. The first layer of protection is the skin, which protects the flesh from the damaging effects of the sun and winds. The second layer of protection is a person’s garments which shield the skin from harm. The third layer of protection is the house which covers the entire person, including the first two layers of protection.

Therefore, when a person sins against Hashem and violates the precepts of His Torah, in effect, he damages these three coverings designed to protect him. As a consequence, HKB”H visits upon him three forms of nega’im. Firstly, house afflictions, hinting to the fact that he harmed the third layer of protection. If he fails to react by performing teshuvah, HKB”H visits lesions upon his garments, conveying the message that his second layer of protection is no longer present. If he still fails to perform teshuvah, HKB”H visits upon him, chas v’shalom, human skin afflictions, targeting his first layer of defense. At this point, he should realize that he is no longer protected by any of these three coverings.

Megaleh Amukos’s explanation regarding the three types of nega’im: human, garment and dwelling.

He explains that man requires three types of tikun. He cites the Gemara in Menachos (43b) which states that Yisrael are so dear to HKB”H that he surrounds them with mitzvos.

  • The mitzvah of tefillin affords tikun for the body;
  • tzitzis affords tikun for garments;
  • the mitzvah of mezuzah affords tikun for one’s dwelling.

This explains very nicely why David HaMelech expressed his gratitude to Hashem for these three mitzvos which are composed of seven elements with his utterance: “Seven times a day I have praised you.” For, the malachim generated by these three mitzvos protect a person from falling into the yetzer hara’s net. This enables a person to fulfill all the mitzvos of the Torah. We can even suggest that this is why these mitzvos have seven components. For, they are designed to combat and nullify the yetzer hara’s seven forces of tumah, as described in the Gemura (Succah 52a).

We find that all of man’s worldly belongings fall into one of three categories:

  1. the person himself—his body and soul,
  2. his possessions and acquisitions which are portable, such as garments and the like, and
  3. his immovable property, such as his house and real-estate.

Every person must dedicate these three domains to HaShem. Otherwise, he is likely to fall prey to the oppressive yetzer. whether it be due to the yetzer dwelling within his being which lusts after the whims of this world or due to his money and various types of property (movable and immovable).

Therefore, HKB”H granted us these three mitzvos—tefillin, tzitzis and mezuzah—whose purpose is to sanctify these three aspects of our existence. The mitzvah of tefillin which adorns man’s body is aimed at sanctifying his body and making it subservient to HaShem.

We are commanded to place the tefillin on the upper arm, opposite the heart, in order to subjugate our desires and devote them solely to the service of the Almighty; we are also commanded to place the tefillin upon the head, opposite the brain, so that the soul, senses and faculties will all be subservient and devoted to the Almighty.

The purpose of tzitzis, which are placed on the corners of our garments, is to sanctify one’s movable property. Whereas, the mitzvah of mezuzah is designed to sanctify and dedicate to Hashem one’s immovable property, such as one’s house.

The Megaleh Amukos explained that the three forms of nega’im HKB”H visits upon mankind—human afflictions, garment afflictions and house afflictions—correspond to the three mitzvos of tefillin, tzitzis and mezuzah. It is the purpose of these three mitzvos to sanctify man’s body, garments and dwelling to assure that he will not transgress.

We can better appreciate the impact and significance of the Kli Yakar’s commentary. He stated that the three types of nega’im are visited on the three types of covering which protect man. The nega’im appear on the skin—which covers the flesh—on garments—which cover the skin—and on dwellings—which cover the entire person, as well as the two previous coverings. This coincides very nicely with the explanation of the Megaleh Amukos. These three coverings encompass all that man must rectify in this world.

So, if the nega’im are visited upon the person’s body, it is a sign that he has already harmed all three layers covering the neshamah—the body, the garments and the dwelling. These correspond to the three universes of Briah, Yetzirah and Asiyah which cover and conceal the universe of Atzilus. As a consequence, the Metzora is driven out of all three camps, corresponding to the three universes of Briah, Yetzirah and Asiyah—until he performs teshuvah and rectifies the damage that were caused to the three coverings. Only then is he permitted to reenter all three camps.

PDF Preview
View The Full Article (PDF)
Parsha Pages | April 29, 2025