All Parsha - Incredible Insights in the Ramban on Parshas Tazria - Metzora

this torah class is brought to you by torahanytime.com and welcome everyone to a special edition of all parsha on parashastasria mitsura the ramban and we're going to be focusing specifically on the ramban i'd like to share with you two fundamental rambans that explain the concept of saras let us begin in tariq the kind will see the affliction on the skin of the flesh visayar banega and the hair in the affliction turned white and the appearance of the affliction among me arbasaray is deeper than the skin of the flesh now what does it mean the appearance of the affliction is deeper than the skin how is it deeper than the skin how does it look deeper than the skin so rashi on the spot says any white appearance is deep kamare kama a mukamen natsel like the appearance of the sun which seems deeper than the shade sunlight shining on a field or on grass seems to be deeper than the surrounding shade and therefore rashi adding to the comments of the taurus kaianim the suffra the suffragist says that sunlight is deeper than shade burashi extrapolates and says all whiteness is deeper than surrounding color and therefore rashi interprets the passage that the appearance of the affliction is deeper than the skin of the flesh and the ramban says the ramban quotes this rashi in perek cites the language of rashi and because ramban understands that what rashi is saying is that always the white color will be deeper than its surrounding area therefore when rashi gets up to the pasuk pasak dalid it says the imbahara slavanahi if it's a white baharis but sorry in the skin of the flesh and it is not deeper in appearance than the flesh so rashi's bothered that what does it mean in i don't know the meaning over here because rashi already established impossible that the white color is always deeper than the color around it so therefore when rashi gets to the next possibility rashi is bewildered why would it not be deeper after all the sephiroth seems to say a principle that white is always deeper than the surrounding color but as we mentioned all the safra really says is that sunlight sunshine seems deeper than the shade but saffron doesn't say that white is always deeper than its surrounding color that was the extrapolation of rashi that it says if it's a white baharis and it does not seem to be deeper than the skin cause of a rav rashi right so yeah i don't know what it means she's bothered kivan shiba hair savannah since we're dealing with an affliction that's white ef minerals impossible that it's not deeper than the skin kamare sama mukamen asel as sunshine is deeper than the shade now the ramban feels that this question is answerable that rashi is not up the creek without a paddle and the ramban valiantly tries to defend his uh great a contemporary rashi and ramban says we could fix this question are only saying that white is deeper than the flesh with the addition of an another factor namely white is deeper than other colors when the area is completely white and it's only completely white if the black here is turned white so impossible where it says this love on so the entire area is why chicane um where it says the black hairs did not turn white yahweh married says that it's not deeper than the flesh why because there are even though there's white affliction they're black hair shaking just like the appearance of sun in yeah but if there's something black they are interspersed in it oh yeah let's talk about unlike it would not seem to be deeper in other words granted there is a rule that white is always deeper than the surrounding color but that's only if it's entirely white and just like if there would be black interspersed in it it would not seem entirely white so too if there are black hairs in it it would not seem to be deeper vehicle hair is by nature black movato or mechanica and it would nullify the deep effects of the white color but loving itself but when it turns white or gold even then the whiteness is entirely glaring and bright the yera the yara michael hama can deeper to anyone who gazes at it from afar however the ramban says that in his opinion rashi is not correct that white color is always deeper by the way i'll share with you the question the mizrahi the mizrahi asks is that to create an egg of saras you only need two black hairs to turn white even if the rest of the heras remain black but in that case it would not seem deeper because the ramban's answer for rashi is that it's only deeper when it seems entirely black one time excuse me when it seems entirely white and that's why when the hair turns white then it's it seems deeper but if the requirement is only two here's turn why and the rest of the hairs could turn black how does that accomplish the depth of perception when there is still a black interspersed in this area however the ramban personally questions rashi he says that despite the answer that could be given to rashi masha'allah that which rashi says call mary love and omaku all white colors seem deep does not seem to be correct in my eyes sherry umrth says the word says means it's higher than the surrounding flesh but vasa islamic but how could that be according to rashi says is a white color killer sylvana as it says impossible which is why um the mission on the the first mission of nagam says saees is like the white of wool ii the whiteness of the membrane membrane of an egg vihene he lavana harbai that is very white much it should be deep why would it be called saees which means a height of gam king in says the says the third does not describe it as deep why not according to rashi any white is deeper than the surrounding flesh and why would is mean higher and if you look in the safran the taurus kaihanim it says why is it called says elevated kamare maryakama like she that seems higher than the sun if all white was deeper then the description should be precisely the opposite and the ramban defends rashi by saying that perhaps when the word says means high that's relative to baheras in other words certainly it seems deeper than the surrounding flesh but it's a lotion of height in relative to the baharis maybe you could say that which we say means higher he cannot have the harass that's relative to the baharis but that if you stack them next to each other the baharis would seem like the sun which is deeper and this would be like the shade which is higher but relative to the surrounding skin they're both deeper but relative to the skin they're both deeper although the ramban personally rejects this as the torah does not say it is america by sayis only by bahares i'd like to skip to a little bit further on in the ramban when the ramban explains why is the torah so machmer and strict regarding these uh nagoyam and these afflictions when they're not even yet rendered definitively tami and i bring this up because in conscious distinction to the ramban's interpretation of saras by bigotin and batim here the ramban learns that saras had a natural element to it it was some kind of malady and affliction says the terror wants the purity of israel and the cleanliness of their bodies and therefore the torah when the torah so to speak senses somebody might have this malady it distances ourselves from them and it requires quarantine these afflictions are not definitive for us aval tavoi noli descache ultimately they can lead to it the imraharif and mr frame doctors write in their books that when there are baharis colored spots we should be worried about them because of the fact that they may lead to tsarasu in the beginning before these maladies are considered definitive saras they're called negat saras an affliction of saras an affliction of saras means it's not actual tsaras but it could lead to it kaloy marmako shotsaras saraskamura not definitive but after there are definitive signs after we lock up the mitsura shayoi saras he we say it is sarasi talking to you that's because of the possibility that at this point it is definitive to us elsewhere it says regarding the impurity of trustworthy negative the kind would render impure it's the malady of saras meaning because it's a melody that will certainly come to saras and therefore it is appropriate that now one should separate from it variety but um and therefore at this point one should separate from the people or elsewhere it says impossible it is right now an affliction it is a terrible negan that will not heal yoimar what it means to say is it is a great affliction that it will not heal abu dhabi it will get bigger every day and it will continue to spread so the ramban's opinion is some kind of malady illness sickness that's that is contagious and conscious distinction to how the ramban learns in parikh you'd give a positive messiah regarding sarasota of begotten here the ramban says this concept of having this coloration of a garment is not natural at all and does not happen in normal uh normative course of action likewise maladies of the house but so why does it happen have an element of perfection god's spirit is with them always to maintain their bodies ubiq dayhem and their clothing ubattayam and their homes bimare toiv in good appearance when the jewish people are doing what they need to do god will be with one's body clothing property that to maintain them in good standing when there is sin and iniquity in a jewish home yes sorry there will be discoloration in his flesh or in his garment or in his house lahar is to demonstrate that god is uh removing himself shame sarmaya love that the name of god is removing that's why the passage says in paraguay i will place this malady in the land of your inheritance namely in the land of israel as we're going to see in the opinion of the ramban sarasa of the bias can only be in the land of israel where hashem's divine providence is focused hashem that is the malady of hashem in that house and that is citing the passage in mitsura says ramban an important phenomenon is only applicable in the land which is the inheritance of god commercial um as it says when you come to the land of canaan this again is the explanation of the commandments the reason why saras is prevalent only in the homes of israel is not because it's a mitzvah that's dependent on the land like true mice and masroise no this is not a mitzvah carca it's because this can only happen in the chosen land that shares that the honorable name resides in it meaning this is a phenomenon of god's divine providence and its removal thereof of the teres kayannaman and the suffrage does only apply in the land of israel it only applies after israel was conquered and divided and not only divided to the subdivided to each particular family so that when the jewish people are at peace and in their ancestral house that divine providence has designated for them and then there's a malady on the home that is a specific message that god is saying i am not with you in a certain sense right now each person recognizes his portion and his home and the reason why only then it's no it's relevant of nige begotten is also only applicable in the land of israel shall i yinago elaborate this is only applicable in the land of israel even though it doesn't say by and the ramban says the reason it doesn't have to say is because it only occurred in the land of canada it never happened in khutsara so it goes without saying mayhem because it will never happen it happened there and there are ambassadors because of this idea that sarasa is supernatural because of this supernatural phenomenon it only applies to white clothing beloved swollen but not by dyed clothing because if it's died maybe this is a result of some kind of discoloration maybe there was some kind of deficiency in the dye so therefore there is no negay begotten by dyed garments because that might be natural and sarasin the goddamn is only supernatural and one would not attribute it to the finger of god therefore garments that are naturally colored methamphetamine eruption ramshuman would hold they do cause contamination they are subject to saraswatin says ramban this may be why the torah by saraswatim specifies every type of material instead of just saying it applies by begotten and according to the simple way of understanding based on the above idea that nike bigothem are supernatural the torah repeats by each passage the government or the hide the hashtiva the warp or the wolf why does the torah um speak out every possibility because since it's the supernatural phenomenon so you can't extrapolate from one to the other kyou davanisi this is completely miraculous but the ramban does conclude that according to the sephirah we darshan something from every mention of each particular material according to the rabbis bohemid rashem they derive variously mood them from each word wikolomatarskanam all mentioned in tarskayanim so according to the ramban saras is a supernatural phenomenon specifically by homes and garments therefore they're only applicable in the land of israel therefore they're only applicable in white garments not dyed garments unless it's naturally colored and this is uh only applicable in earth israel the land that hashem's divine providence is much more prevalent and concentrated and therefore if there is a discoloration then we know that when a jew is acting properly the russian is with us to preserve our bodies to preserve our homes to preserve our clothing but when the is not with us then the discoloration is symptomatic of a lack of that high-level relationship we we have with hashem but there has to be a starting point of a special closeness which is only achievable in arts israel hence saras and godin and batim according to the ramban are only in the land of israel may the imam take us there very soon then hero of the amino amine wishing everyone a wonderful shabbos you've just experienced another torah class brought to you by torahanytime.com