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Rashi dibbur hamatchil וביום on Vayikra 13:14 says the Torah mentions the apparently superfluous word וביום to teach us that there are times when one (a kohen) doesn’t see and inspect the negah found on someone. For example at nightime (as opposed to the Torah’s daytime) when a chatan celebrates his sheva brachot.

We learn in Yerushalmi Bikkurim 3:3 that Eisav married Machalat. It was really Basmat whom he married but she changed her name because he was machul for all of his sins after having married her. The Gemara uses Eisav as the source to teach that a chatan during his wedding is one occasion in a person’s life during which he receives forgiveness of sins.

If that is true then this chatan metzorah should have already been forgiven for his sins and would not need the Torah to suspend his visit to the Kohen.

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  • Presumably the answer is that a chasan is forgiven for all sins within his shetach ha'bechirah only.
    – pcoz
    Commented Apr 5, 2022 at 9:19
  • It sounds like you're asking two questions: 1) why need the kohen to suspend visiting if visiting him won't prove he has tzaraas anyways, since he was forgiven 2) why did Rashi include the first day in his count of the seven days the kohen delays coming. I think this second question isn't so strong because you in can just say Rashi simply meant the relevant days of Sheva brachos. In any event this question assumes he'll be deserving of tzaraas again on the second day, which is strange. I'd just leave out this part and focus on the first. I also agree to remove the last paragraph
    – robev
    Commented Apr 5, 2022 at 9:43
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    I recently heard an answer not sure the source, that it is like Yom Kippur which forgives only bein Adam lmakom, while negaim come because of loshon harah which is bein Adam lchaveiro which is not forgiven without asking forgiveness.
    – user218076
    Commented Apr 5, 2022 at 13:29
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    How does being forgiven of sin remove גסות רוח which causes negaim (erchin 16a)?
    – Double AA ♦
    Commented Apr 6, 2022 at 1:26

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The Pardes Yosef to Leviticus 13:16 brings this question from Rav Aryeh Tzvi Frumer, a Rosh Yeshiva in Lublin.

The Pardes Yosef suggests that once a groom is forgiven of all of his sins, he becomes a completely righteous person. Our Sages say that Hashem is exacting with the righteous like a hairsbreadth (Yevamos 70a). If so, immediately upon becoming married and forgiven, all of the minor sins the person previously committed, which were until now ignored, will now awaken. Even those sins can cause tzaraas. If not for this verse, the Kohen would come and declare him impure. Instead, he's given his week of wedding celebrations.

If I'm understanding the Pardes Yosef correctly, he's discussing new skin afflictions, not the ones the groom had just before getting married. I'm not sure what he'd say about those. Perhaps those would disappear, or they would have been declared pure? He seems to only be bothered by new skin afflictions and isn't concerned about old ones.

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