Most of Parashiyot Tazria and Mesora deals with the intricate laws of Sara'at – a kind of infection which would surface on people's skin, garments, or homes. The Torah outlines specific requirements that must be obeyed by a person who sees a suspicious discoloration that might signify the presence of Sara'at, as well as the procedures to be followed should a discoloration be confirmed as Sara'at. A person confirmed to be stricken with bodily Sara'at would be banished from his city until he is cured. A garment with Sara'at, in certain situations, needed to be burned, and a home stricken with Sara'at would, in some instances, be dismantled. The Rabbis explained that Sara'at would befall a person as a punishment for certain sins. Even Sara'at on the body was not a medical condition, some sort of dermatological disorder. It was rather a punishment that G-d would bring upon a person on account of his misdeeds. In light of this, Rav Moshe Alshich (Sefat, 1508-1593) raised the question of why the Torah begins its discussion of Sara'at by addressing the situation of "Adam Ki Yiheyeh Be'or Besaro Se'et O Sapahat…" – where an "Adam" has a discoloration on his skin. "Adam" is one of several different words used by the Torah in reference to the human being, and the Alshich writes that this word refers specifically to "Shelomeh Emuneh Yisrael" – the faithfully observant among the Jewish people. It signifies a high level of obedience to Hashem, and is thus reserved for those who are religiously committed. The question naturally arises, then, as to why it is used here, in Parashat Tazria, in reference to a person stricken by Sara'at. If Sara'at would befall somebody who was guilty of grave misdeeds, then why is he called "Adam" – a title of distinction reserved for the spiritually devoted? The Alshich answers that to the contrary, it is only those who are generally righteous and pure whose bodies are impacted by the impurity of sin. If a person is entirely impure, then the sins he commits do not affect him to such an extent that he would be stricken by Sara'at because of them. It is only if a person is otherwise pure that an occasional misdeed would result in a Sara'at infection. A stain is noticeable only on an otherwise clean garment; if a garment is already covered with mud, a drop of food that falls on it will not be discernible. Likewise, it is only in a generally "clean" soul that the "stain" of sin causes a Sara'at infection. For this reason, the Alshich writes, Sara'at does not occur nowadays – because we are not on a high enough level of purity that the contamination of an occasional sin would leave an impression in the form of Sara'at. The Alshich explains on this basis a word used by the Torah later in this introductory verse: "VE'HAYA Be'or Besaro Le'nega Sara'at" ("And it shall be in the skin of his flesh a Sara'at affliction"). Ironically, the word "Ve'haya" is understood by our Sages as an allusion to joy. When this word is used, the Gemara (Megilla 10) teaches, it indicates an element of celebration. Seemingly, then, the word "Ve'haya" has no place here in the context of Sara'at infections. The Alshich explains that while the manifestation of Sara'at is, of course, very unfortunate, a harsh punishment brought upon a sinner, at the same time, it is a cause for joy, as it shows the person's overall stature of greatness. The fact that his "stain" is discernible proves that his soul is otherwise "clean." The onset of Sara'at thus brings the joy of knowing that one is generally pure and can retain his state of pristine purity through the process of Teshuba, by correcting the misdeeds for which he was punished with Sara'at.