The practice of wildness and rending of a metsora and all who render a person impure: That a metsora act like the statute written in the section of the Torah, as it is stated (Leviticus 13:45), "his clothes shall be rent, his head shall be wild." And likewise, all other impure ones must let themselves be known. And the language of Sifra, Tazria, Parashat Nega'im, Chapter 12:9 is "One who is impure from a dead body, one who has intercourse with a menstruant and all who render a person impure - from where [do I know they are included? Hence] we learn to say, '"impure, impure," he shall call out' (Leviticus 13:45)." And the calling is that he should do a matter in his body that people will recognize about him that he is impure and veer away from him. 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. And so does the verse state, "For He does not oppress from His heart, nor bring grief to man" (Lamentations 3:33). And it is also written, "For You are not a God who desires wickedness, etc." (Psalms 5:5) - meaning to say that God, may He be blessed, does not obligate liability to any creature from His desire for the liability, as the good God always desires good. Rather, it is a man who makes himself liable in his moving from righteousness; and [so] removes from himself the preparations that allow him to receive the good. And the parable for this is the one who walks on a straight path that is free of stones and from anything that makes one stumble, but there is a hedge of thorns from this [side] and from that [side]. And one went and rubbed the hedge and was hurt - truthfully, one cannot say about this man that God desired his hurt. [Rather,] he was the cause, since he was not careful to walk straight. And so too, with one who sins, it is the attribute of justice that makes him liable for his sin regardless. And one cannot say that the good God desired his liability. [Rather,] in his preventing himself from the good, from the angle of his sin, did evil become [drawn] found to him. And similar to this thing did they, may their memory be blessed, say - "No evil thing descends from Above" (Bereshit Rabbah 51:3). And the general principle of our words is that every bad event that happens to a man is an action that happens to a man by God, may He be blessed, hiding His face from the man - meaning to say, that God, may He be blessed, removes His guarding from upon him, from the angle of his sin, until he receives the fitting punishment according to his sin. And then He commands His angels to guard him, as at first. And [it is] as it is written (Deuteronomy 31:17), "And I will hide My face from them and they will be for food, and many evils and troubles will find them; and they will say on that day, 'It is because our God is not among us, they found us, etc.'" And one sage wrote, "We know that God is one and the change [only] comes from the recievers. And God will not change His deeds, as they are all with wisdom" (Sefer Kuzari 4:3).