This week's parshah is devoted primarily to the purification process of a Metzora Muchlat - one who has a more stringent case of Tzora'as. Unlike normative taharah (purification) procedures, a Metzora Muchlat must undergo an elaborate, multi-phase regimen, which includes taking two identical birds (both from a pure species), slaughtering one bird and burying it in the presence of the Metzora, and sending the second bird away, assuring that it leaves the city in its flight. The Metzora is also completely shaven twice, and he and his clothing are immersed in a mikveh. Other taharah procedures must be performed as well. The procedures involving the birds and shaving are performed by a Kohen, as is the sacrifical component of the taharah, which occurs on the eighth and final day of the regimen.

Chazal (the Talmudic Sages) taught that bodily Tzora'as results from speaking ill against one's fellow and from haughtiness. (See Rashi on Vayikra 14:4, from Gemara.) Do the Metzora's purification procedures in any way reflect these transgressions?

Prior to taharah, a Metzora must leave his home and city, cover his head, wear torn garments and refrain from greeting others. These halachos bear an uncanny similarity to those of an avel, a mourner. (See third perek/chapter of Gemara Moed Katan.)

One can suggest that the theme of the Metzora's purification is that of disassociating with his old self and taking on a new identity. The Metzora's undertaking to better his ways, reflected by the taharah process, is not just a form of teshuva; rather, it requires that the Metzora replace his personality. Thus, the Metzora acts like an avel, as he mourns his old, nasty self, which is now gone. The first bird is slaughtered and buried right in front of the Metzora to symbolize and dramatically show him that his former personality has been terminated. The second bird, reflective of the Metzora's new, transformed self, is sent in flight, escaping and disassociating from the old personality. (The two birds' identical appearance indicates that they represent the same person, but that the person undergoes acute change and reidentification.) So too, the shaving process represents shedding the old self, while tevilah (immersion) in a mikveh after each shaving procedure symbolizes purification of the personality following its contamination by offensive deeds.

The haftarah's relationship with the parshah seems prima facie to be minimal. Four Metzora'im were outside of the Israelite camp, as required. These four Metzora'im, who were in the vicinity of the camp of Aram, were witness to Hashem's miracle of vanquishing the Aramean army. The Metzora'im thereupon informed their Jewish brethren of the bounty that had been abandoned by the Arameans, and the heavy famine that was being experienced at that time by B'nei Yisroel suddenly ceased.

It is true that the parshah deals with Tzora'as, and the men featured in the haftarah suffered from Tzora'as as well. However, the main story line of the haftarah seems unrelated to the bulk of the parshah. Is there any greater connection?

The thrust of the haftarah is that the four Metzora'im repented from their abuse of society by informing their famished brethren of the bounty, thereby alleviating their suffering. As such, the Metzora'im benefited society, reversing their offense of it. Similarly, the taharah of the Metzora reflects an abandonment of his former ways and a comprehensive transformation of himself for the better. Thus, the parshah and haftarah are inherently of one cohesive theme, the former describing the Metzora's ritual transformation and the latter describing his moral transformation.