G-d has imparted His essenceto man, and thus the core of everysoul is “an actual part of G-d.” As such, man also has the powerof creation, but in reverse.He lives in this material world,and makes “nothing fromsomething,” revealing the G-dlypotential that exists within Himself and his environment.This is the power of conceptionpossessed by “the woman,”mankind.Through the expression of thispotential, we become G-d’s“partner in creation,” fashioning the world into adwelling for Him. 
LIFE AND DEATH
Tazria which underscores thetheme of conception is the name of the entire Torah reading and thus isconnected not only to the openingpassages, but to the reading in itsentirety.This presents a difficulty, foralthough the beginning passagesspeak about birth, the main body of the Torah reading concerns itself with tzaraas, a bodily afflictionidentified with leprosy.Tzaraas is the very opposite of new life.Indeed, our Sages state that a person afflicted with tzaraasis considered as if he is dead. Whatplace does such a subject have in aTorah reading associated with new life?This difficulty can be resolvedon the basis of two concepts:Firstly, tzaraas is not merely aphysical malady, it is, to quote theRambam:  “beyond the naturalpattern of the world... a Divine signand a wonder  for the Jewishpeople to warn them againstspeaking Lashon HaRa (gossip andslander).”Secondly, all the punishmentsprescribed by the Torah, are not forthe sake of retribution, but ratherto absolve a person’s sin and enablehim to correct his inner faults. Tzaraas clearly expresses thisprinciple.Because a person created strifeand friction between others, he becomes afflicted with tzaraas, andas a result, is required to stay alone,outside his ordinary habitat. Only when he has cleansed theinfluence of friction from himself itis possible for his body to be become purified from its maladyand for him to rejoin society.Thus tzaraas is not a negativefactor, but rather a Divineinstrument intended to prod anindividual to personal refinementand to encourage the spread of peace and love within our world. As such, it is an extension of thetheme of Tazria which focuses onour efforts to improve ourselvesand our environment.Tzaraas is employed as ananalogy  to describe the statusof our people in the present age, for we are in exile - “alone, with ourdwelling outside of the camp.”  As explained above, our Divineservice centers on Tazria, sowingseeds of G-dly influence throughour observance of the mitzvos. And soon, we will reap theharvests of these efforts with thecoming of Moshiach. May this be inthe immediate future.
Adapted from Likkutei Sichos: Vol. I, p.236ff; Vol. VII, p. 78-79; Vol. XII, p. 70ff; Vol. XXII, p. 70ff; Seifer HaSichos 5749, p. 379ff;Seifer HaSichos 5751, p. 490ff
NOTES:1. See the commentaries to the Songof Songs.2. Zohar III, 73a.3. Isaiah 54:5. Note the connection between this verse and the opening of our Torah reading in the commentaryof the Or HaChayim.4. See the commentary of the OrHaChayim mentioned previously which states that all marital relationscreate new souls.If a couple are found worthy, thecreation of a soul is also associated with the conception of new life in thematerial realm.5. Cf. Sanhedrin 106b. Note Rashi’scommentary. See also the associationof this verse with the teachings of theBaal Shem Tov.6. Cf. Avos 1:17.7. Hoshia 10:12. Note the reference tothis verse in the commentary of the OrHaChayim cited previously.8. Here too, there is a connection withthe analogy of birth for our Sages say(Rashi beginning of Parshas Noach):“The progeny of the righteous aregood deeds.”9. See also the commentary of the OrHaChayim mentioned previously.10. Nidda 31a, cited in thecommentary of the Or HaChayimmentioned previously.11. See the series of maamarimentitled Samach Tisamach, 5657.12. See Tanya, Igeres HaKodesh,Epistle 20.13. Tanya, ch. 2.14. Shabbos 119b.15. Cf. Midrash Tanchuma, ParshasB’Haalos’cha, sec. 3.16. Nedarim 64b. See the commentaryof the Maharsha in his Chiddushei Agados.17. Mishneh Torah, the conclusion of Hilchos Tzaraas.18. Therefore, in the present age, when the spiritual level of the Jewishpeople has descended, they are not fitfor such Divine wonders to be openlyrevealed in their flesh. Hence, thephenomenon of tzaraas is no longerpresent (Likkutei Torah, VaYikra 22b).19. See Brachos 5a. Note also Kuzari,Discourse II, ch. 44.20. Erchin 16b, Rashi, commenting onLeviticus 13:46.21. VaYikra Rabba, the conclusion of sec. 17.22. Leviticus 13:46.