Tazria
On Yom Kippur, white signifies purity and atonement. With tzaraas, however, the person is considered impure when his blemish is white. The Gemara in Sukkah (33b) points out that black blemishes start out red but fade to black. Red/black blemishes are a sign of purity. On Yom Kippur, red signifies the sins of Bnei Yisroel (Yeshaya 1:18) What is pure with tzaaras, these red/black blemishes, signifies sin on Yom Kippur.
Why do we have these contradictions?
The Gemara in Pesachim (50a), says that people who are prominent in this world will not have the same recognition in the World to Come and vice versa. Someone who was "black" in this world, meaning that he did not have recognition or wasn't treated with respect, will be "white" in the World to Come. He will get his just rewards. The opposite is true as well; one who is "white" in this world may be "black" in the next.
A black blemish is pure, because it means that he will be "white" in the Next World. A white blemish is impure, because he will be "black" in the Next World.
On Yom Kippur it is the opposite, because on the holiest day of the year we are compared to angels. It is as if we are already in the World to Come. On Yom Kippur white is purity and black/red is impurity.
Why do we have these contradictions?
The Gemara in Pesachim (50a), says that people who are prominent in this world will not have the same recognition in the World to Come and vice versa. Someone who was "black" in this world, meaning that he did not have recognition or wasn't treated with respect, will be "white" in the World to Come. He will get his just rewards. The opposite is true as well; one who is "white" in this world may be "black" in the next.
A black blemish is pure, because it means that he will be "white" in the Next World. A white blemish is impure, because he will be "black" in the Next World.
On Yom Kippur it is the opposite, because on the holiest day of the year we are compared to angels. It is as if we are already in the World to Come. On Yom Kippur white is purity and black/red is impurity.
Metzora
The Gemara tells us that there is no atonement for someone who speaks lashon hara; so great is this sin. The Zera Shimshon explains that perhaps the person himself cannot himself rectify his wrong, but when he enlists the help of the congregation he can be forgiven. He cries out "Tamei, Tamei," so that everyone sees his affliction and his pain and can daven for him.
The Gemara in Rosh Hashana (18a) says that if there is a signed decree against a tzibbur, if the congregation davens and beseeches Hashem to annul the decree, the decree can indeed be abrogated. The Zera Shimshon extends this to include the tzibur's tefillos for an individual. Even if there is no hope for someone, perhaps someone who spoke lashon hara and is afflicted with tzaraas, combined prayer can overturn the decree against him.
The Gemara in Rosh Hashana (18a) says that if there is a signed decree against a tzibbur, if the congregation davens and beseeches Hashem to annul the decree, the decree can indeed be abrogated. The Zera Shimshon extends this to include the tzibur's tefillos for an individual. Even if there is no hope for someone, perhaps someone who spoke lashon hara and is afflicted with tzaraas, combined prayer can overturn the decree against him.
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