הלכה על ערכין 32:48

However we should not be called from the group of fools, in our spending all of our breath on [empty] words; as in much waste, a little food can sometimes be found. Also because we have seen our Rabbis, may their memory be blessed, saying [words] similar to our words: As they said about the sacrifice of a sotah (a suspect of adultery) (Sotah 14a), "She did an animal act, therefore she should bring barley (animal food)"; and with the sacrifice of a metsora (Vayikra Rabbah 16, Arakhin 16b), "He did an act of chatter, he should bring birds." And similar to this, they, may their memory be blessed, said regarding the matter of a menstruant woman, "Why did the Torah say that she sit seven clean days? That she be most dear to him." And in truth, none of all this is in their opinion the ultimate intent of the things. Rather, it is to inform that the matter of the commandment includes many hints, besides the great and strong fundamentals.

It is from the root of the commandment that he take his distancing from people as an example for his soul. As a person is distanced from all good as a result of sin, in order that he will repent from his evil way. And this is [the meaning] of their, may their memory be blessed saying (Arakhin 16b), "With evil speech, he separated a man from his wife and a man from his fellow. And therefore his tent is outside of the camp." And therefore it is fitting that he should call to every man that they veer away from him. And the general principle in all things is "With the measure that a man measures, [so] will he be measured" (Sotah 8b). And many do not know the understanding of this thing. As they think to explain this thing with God, may He be blessed, modeled on the recompense of men - that each one will recompense his fellow according to the good that he did by him, or according to the bad [that he did]. But the matter is not like this with God, blessed be He, - God forbid. As there is always only kindness and mercy with God, blessed be He; and His goodness is ready at every instant and every hour for all who are fitting to receive it. And 'the Guardian of Israel does not slumber and does not sleep.' [Rather] the intention of that which they, may their memory be blessed said about Him, blessed be He, "With the measure that a man measures, [so] will he be measured," is to say that according to the action of a man - whether for the good or the opposite - will he be set to receive recompense. As always in the same manner that a person sets his thoughts and does his actions - in that exact mold - will blessing or its opposite be drawn to him.

The commandment of purification from tsaraat that it be with certain species: That purification from tsaraat - whether tsaraat of a person, a garment or a house - be with cedar wood, hyssop, wool dyed red, two birds and living water, and that he do with them everything that is written about the matter, as it is stated (Leviticus 14:2), "This is the law of the metsora, etc." to the end of the section. And three types of purifications are mentioned in the Torah, and these are them: Water, and this type, by water, includes the purification of every impurity - meaning to say it is impossible for any impure thing to emerge from impurity without water; and the second type is sprinkling water, and that is the type that is specific for the impurity of a dead body; and the third type, the cedar wood, hyssop, wool dyed red, two birds and living water, and it is the type that is specific for tsaraat. The Sages informed us of a bit of a hint in the matters of the purification of the metsora with these things. As they, may their memory be blessed, said (Pesikta D'Rav Kahanna 14) that the matter is to fix in the soul of the metsora that if, before the illness came to him, he was haughty-hearted like the cedar - by way of metaphor, since it is a tall tree - he should lower himself like the hyssop. It is said about the reason of the birds (Arakhin 16b) [that] he did an act of chattering - meaning to say, he spoke many words of evil speech - therefore, he must sacrifice birds that constantly chirp. And with the wool dyed red (shani tolaat), I do not know or remember anything that they, may their memory be blessed, said about it. And it is possible that it is also a hint that he should lower himself; and it would be a hint from its name [as it is called,] worm (tolaat).

That is that He commanded us to rebuke a sinner, or one who wants to sin, and to prevent him from it with words of rebuke. And it is not fitting to say, "Since I am not sinning, if someone besides me sins, what do I have to do with his God?" This is the opposite of the Torah. Rather we are commanded not to sin, and that we not let someone else of our faith rebel. And if he tries to rebel - and even if there is no testimony that has come out against him and judgement passed against him - we are obligated to rebuke him and bring him back. And that is His, may He be exalted, saying, "you shall surely rebuke your kinsman" (Leviticus 19:17). And included in this command is that some of us rebuke others of us when one man sins to another man, such that we not bear a grudge in our heart and we not think iniquitously about him. Rather, we are commanded to rebuke him with words until no [enmity] remains in the soul. And the language of the Sifra (Sifra, Kedoshim, Chapter 4:8) is, "From where [do we know] that if he reproved him [four or five] times, he should keep on reproving him? [Hence] we learn to say, 'you shall surely rebuke.' I might think that he must rebuke him [even if] his face changes color (in shame); [hence] we learn to say, 'but do not bear sin because of him.'" And the sages already explained that the obligation of this commandment is upon every man; and even the lesser one is obligated to rebuke the honored one. And even if he curses him and disgraces him, he must not turn away from rebuking him, until he [reaches the limit] - as the receivers of the Torah explained and said (Arakhin 16b) - "until [he] strikes [him]." And this commandment has stipulations and regulations that have been explained in scattered places in the Talmud. (See Parashat Kedoshim; Mishneh Torah, Human Dispositions 6.)