Tazria-Metzora - 1st Portion

Join as we learn Chumash for today for the Torah readings of Tazria and Metzora. This year the the learning cycle for these two Torah readings are combined. So, we'll be learning Tazria and Metzora together. So, when we do the Torah readings, it will be for the one that's combined. Chapter 12, verse 1. Last week's Torah reading we spoke about the impurities and the defilement of how it would work for the animals and if somebody touches and comes in contact with a carcass of an animal and so on. These now two Torah readings tell us about the impurities and defilement and ritual impurities for the human. Chapter 12, verse 1. Vayedaber Hashem el Moshe leimor, and God spoke to Moses saying, Daber el benei Yisrael, speak to the Jewish people. Coming back now to the laws pertaining to laws of ritual impurity, leimor, saying, isha, if a woman ki sazria, if she gives birth, when she gives birth v'yaldah zachar, will give birth to a male. Now, the tam'ah, because of this she becomes impure, whether this woman now miscarries or even if it's a dissolved fetus, how much more so if she becomes uh if the she successfully gives birth as well. She will then become impure shivat yamim for 7 days. Kimei nidat d'veisa titma, like the same degree as she would become impure during the time of her menstrual flow. Rashi. Isha ki sazria, amar Rabbi Simlai, Rabbi Simlai explains why now does the Torah only tell us after the laws of the impure and non-kosher animals and impurities pertaining to the animals does it tell us about the impurities of the human and Rabbi Simlai explains as follows. Just like humans were created after all animals in the time of creation, so too when it comes to the laws pertaining to the human being it's explained after the laws pertaining to the animals and the birds. Ki sa'ah zeriah when she will give birth why doesn't it just say when she gives birth? Why doesn't it even say when she conceives? The Rabbis it comes to teach us shafli yaladah tum'ah she nimcha v'naseh k'nzerah im t'me'ah that even if the child was a miscarriage and dissolved before giving birth to a live child, she still becomes impure. The mother becomes impure in impurity of childbirth. K'nei nidah tz'vei'ah t'me'ah like the menstru- like the impurities of the days of her menstrual flow k'seder kol mudah b'nidah so the way that she becomes impure anytime she would have a menstrual flow m'tam'ah b'tum'as leidah so too she becomes impure when she gives birth. V'afilu k'she niftach kever b'lo dam even if the womb opened without any blood coming out this will still be considered if there was no blood at the time she gave birth, she will still be considered impure like by her menstrual period. The word that the Torah uses for menstrual period is word d'vei'ah. Where does that word come from? Milashon davar ozov b'gufah it comes from the word like we find in the book of Deuteronomy when it says the word d'vei'ah comes as something that flows from the body, a bodily flow of lashon acher, another word for it or bodily discharge like we have later on we're going to learn about the zav and the zavah. Lashon acher, another terminology for it is lashon madveh d'choli, it comes from the word madveh which means an illness. And this refers to the pain and the illness that a woman gets when she gets her very her menstrual flow. There is no woman that has that does not get any pain when she gets her menstrual flow. Either that her head or her limbs are difficult for her and therefore there are pain and suffering that have that comes with it. That's why the word devisa comes from the word madva which means pain or illness. Verse three. And on the eighth day he will circumcise him. If the boy is healthy, then the flesh of his foreskin must be circumcised. This is the time where the Torah mentions about the commandment of circumcision. Though it's mentioned earlier in the book of Genesis by the story of Abraham, but this is where it's given as a commandment. Verse four. Ushloishim yom ushloishim yamim. Now for the following 30 three days, she will see then remain in a way of defilement of impurity. Teishev bidmei taharah. She will be then in the time where her she will be in the time of her where her blood as we're soon going to explain where Rashi tells us that at this point the uterine blood will not make her impure. Bechol but she will still be considered ritually impure and therefore bechol kadish liyissaiga, she may not touch any holy food. Which means like the trumah, the food that the kohanim eats. Velamikdash lo yissaivei, she will not be able to enter into the holy temple, into the sanctuary ad melois tamei'ah taharah until these 40 days of her purification have been completed. Rashi explains what this means. Teishev bidmei taharah. Teishev doesn't mean that she actually has to sit. Al lo lashna kavar means she has to withhold herself. Like it says vayishvu b'linim amri that they stayed in Kadesh and Alinim Amri. Bidmei taharah, what does it mean in the blood of her impurity? Afilu pishrei adam, even though she may see blood from her usual menstrual period, to her area she would still be considered impure because this is not something which has to do with the child purity defilement that she has. But the may tara lay map okay does not have a hate who shamed over it's a noun. You may tara the days of her purity the map okay which is stressing the meaning it's telling us on the uh woman that she is the one that has to sit during this time meaning she has to withhold herself from anything which is holy. You may tara shala these are the days that she becomes pure. During these days that she becomes pure lay sigara she continues she does not touch even though we mentioned clearly while it tells us uh while it mentions the word not touching this really refers to as well as her she's not allowed to eat from holy items during the time of her purity. Come on she should be even as like it's explained in the tractate of Yevamot of what the extra teaching it tells us here about touching and eating and so on. The whole kodesh and anything that's holy what does it mean in all that is holy? The rabbis say that truma this comes to include the food which is given to the cohen the what they during the times of her impurity of the woman she is not allowed to eat any holy food as well as the food that is given to the cohen which is then considered as holy food as well. This is different when it comes to a woman who is giving who has just given birth different than any other type of impurity because all the other types of impurities they're only not allowed to eat uh truma only for the day that they're impure after they go to the mikveh and nightfall they're allowed to eat already from the impurity. However, when it comes to a woman who gave birth she has 40 days that she has to be uh avoiding these foods because she's considered impure until she has those 40 clean days. The fish say zoom to develop this is considered one long day she impure she cuz she technically purifies herself. She goes to the mikveh she immerses in the mikveh after the 7 days or by a female after the 14 days. However, she's still not ritually pure that she can eat from the truma from the holy food until the 40 the day after the 40th day. Tavius awesome and then she will bring her her offering her sacrifices and only the evening of that day is she allowed to then continue resume back to eating the holy food. Verse five. The naked salad if she gives birth to a female child the Thomas then she becomes ritually impure for two weeks can you say the same degree that means this the these two weeks will be just as if she became impure during her menstruation period. The same as I mean now 66 days she will then stay in clean days about to make out of it would have just like by the boy with the 40 days so too by the woman by for a female at 60 by the boy was 33 days and by the girl if when she gives birth to a girl at 66 days that she has to stay on her 66 additional days where she is now in her days of cleanliness. These are not where the blood source is not a time of defilement as we mentioned previously by the male. Verse six. Once this days the period of her purification is now being completed the pain of the bus whether was for the boy or the girl Tavistock has been she will then bring a sheep in its first year that's a year old or Ben Yona or a young pigeon a tur or a turtledove as a hattah as a sin offering at Pesach or Yom Tov by the entrance of the tent of meeting and a cohen to the cohen. So, this is the day after the 40 days or the the additional 66 days by the woman, which is the 80 days complete, that's when she will bring the sacrifice. Rashi Vayikrivu L'medcha comes to teach us even though these are sacrifices of the ascent offering and a sin offering. L'medcha comes to teach you Vayikrivu L'medcha L'medcha L'medcha that only one of them we keeps refrains or restrains her from eating from the holy food. Which one is it? Ze Hattah, this is the sin offering. How do we know this? Shenemar because it says further on in the verse Vayikrivu L'medcha L'medcha L'medcha that the cohen will then atone for and she will become pure. Mishu Bal Hattah, the one that becomes atoned, Vayikrivu L'medcha L'medcha L'medcha, that means the animal, the sacrifice that atones for the sin, that's the sacrifice that allows her now to be pure and eat from the holy food. V'taharah, and she will become pure. Miklal, what do we know from here? Vayikrivu L'medcha L'medcha that until now she was considered impure. The meaning, even though she may have immersed herself in the mikvah with seven days or two weeks after giving birth, still and all, she is still considered impure until she actually brings the sacrifice. Verse eight. What happens if she cannot afford a a sheep or a I'm sorry, verse seven. Vayikrivu We did verse seven. Verse Vayikrivu Lifnei Hashem, and she will bring it before God. V'chiper Aleha V'chiper Aleha, and he will atone for her and she will then become pure. M'kor Dameha from the source of her blood. Ze Stat L'zachar U'l'keva, this is the laws that are applied to a woman who gives birth whether to a male or a female. As we just learned in the Rashi, Rashi said that it is the sin offering that is the one that refrains her from eating from the holy food. Once she brings a sin offering, she then considered pure to eat from the holy food. Verse 8, if you like some say you don't have to say, if she cannot afford the for her sin offering a sheep, she will not stay stay she can take them two turtle doves or two pigeons. Or two young pigeons. A hot loyal woman an ascent offering for a hot and one for a sin offering and the coin will then affect atonement for her but the hair and she will then get rid of her defilement. She will now be ritually pure. Rashi one for a sin offering and one for a sin offering. Like the market the Torah doesn't preface one over the other only telling us because the sin offering is mentioned first in the Torah as well as the sin offering is the one that is complete is more important because it goes completely to God. I will cut this kind of when you bring it to the altar it can be the sin offering before the ascent offering. This is what we learned in the tractate of Zevachim. What we see over here is that the woman has to bring these two sacrifices after her days of purity. Many ask the question why does a woman have to bring a sin offering after giving birth? What sin did she commit that she has to bring a sin offering? Though technically she did not commit any sin, though therefore she brings a sin offering as the commentaries explain and as the mystics tell us this is still because a woman's pain and suffering that she has a childbirth is still a continuation of the sin of the tree of knowledge that Hava has done. Therefore the sin of a sin offering is still to atone for the sin of the tree of knowledge that was caused by the woman. Chapter 13 verse 1. Now that we've concluded the laws pertaining to woman's childbirth and her defilement and impurities, then the Torah moves on to telling us now what this most of the bulk of this Torah reading is going to be about and the next Torah reading as well about the laws pertaining to tsaraas. Tsaraas, generally translated as leprosy, although that is not commonly known as we know as leprosy, it is a biblical and godly miraculous type of disease that comes to a person which we no longer have today and therefore as we will learn the technicalities of it is something that happened to an individual who otherwise had a beautiful character and moral excellence, but because he committed the sin of gossip, the usually this or slander haughtiness is what brought about this disease. Vayedaber Hashem el Moshe ve'el Aharon lemor, "And God spoke to Moshe and Aharon saying, Adam, a man, if a person develops ki yihyeh va'or basaro, if he develops in the skin of his uh in the skin or the flesh of his hand, se'es o sapachas, a wool white spot or an egg membrane spot white spot, o ivveres, or a snow white spot, v'hayah va'or basaro, and this will develop on the skin of his flesh, lenega tsara'as, this disease, this lesion of a tsara'as, vehuvah el Aharon hakoyen, and he will bring this to Aharon the kohen o el achad mibnei hakohanim, or to one of his sons, the kohanim, who will then determine what this tsara'as is. Rashi, se'es o sapachas o ivveres, what would these three items, which we mentioned was a wool white spot, egg membrane spot, or snow white spot, these are shmos negoyim heim, they are names of diseases. Ulavon is zumzum, they are different categor- categories of white. As he goes on to explain, baheret Baheret is a level of white which is a snow white spot. Se'at harburut, which is a spot, tags or stains. Boheret peshukah, this is a We find the same terminology. Boher like bright in the clouds, and therefore as you're seeing these spots, these white spots that are coming on the person. El Aaron, why does it bring it to Aaron? This is a decree by the verse that the only one that can determine if a person is impure is a kohen. That even if the kohen doesn't know the laws, he has to go to Israelite who may know the laws, and then he tells the kohen what to pronounce. And as the Rebbe explains, and that is because before excommunicating a person or determining that a person is impure, only a kohen who comes from Aaron who is doing it out of love for the person can determine such an idea. Verse three. Vera kohen etz nega, and the kohen will then see the lesion. Bo ira basar in the flesh, in the skin in his flesh. Vese'er ba nega, and the hairs within the lesion hafakh lavan have turned white. U'mareh ha nega, and the appearance of the lesion omek me'erev basar is deeper than the than the skin of his flesh. Negat tzara'at hu, this is considered a lesion of tzara'at. Vera kohen and the kohen will then see it, vetima'e say, and he will make him impure. Rashi, vese'er ba nega hafakh lavan, and the hair turned white. Mitkhilah shakhor, meaning that initially it was black. Venefakh lavan betokh ha nega, while it was in the lesion, in the spot of the lesion, the hair turned white. U'me'et se'er, when we talk about se'er or hair, when we talk about the minimal amount, shnayim is two. That means the minimal amount of two hairs have to turn white in order for it to be considered a sign of impurity. Omic may be sorry, it's deeper than the appear the appearance is deeper than the actual flesh. What does this mean? Call Marty 11 anytime a person sees white, which is compared to a different color omic who is deeper. Kamati I'm coming at sale. Like you have the sun which is deeper than the sun than the shade. Because when you have a place which is brighter and the place around that is darker will look like it's deeper. The team may I say Yemele has to tell him to me out there you are to me you are impure. Just say our love and see me too. White here is a sign of impurity. The I custom this is a decree of the verse no rationale given to it. Verse four. The in by Harris Lavana. These are the rules regarding of what happens now if it starts spreading. So if on the skin of the flesh you have a snow white skin but in the skin of his flesh omic in matter but his appearance is not deeper than me know or than the affected skin. Also our love and have a club and I hear the natural white. Then the his girl then the coin must quarantine the lesion for at least seven days. Verse four. The omic in matter to be sure. Rashi says I don't understand what does it mean that it's not deeper because generally as we mentioned previously Rashi said when you have a lighter and a lighter and a darker color the lighter color will always look deeper. So Rashi says he doesn't understand what it was would mean that it doesn't look deeper. The his gear he quarantines him. Yes get in the coin is the then quarantine him in one home for lawyer and she not go to him and see him and she not look at this lesion for the whole week. Then afterwards the afterwards you will see what the signs if they spread and what happened. Verse five. The Then the on the seventh day will must come and examine him for you and he I make and if and if the lesion has remained in the same appearance and if it has not spread but in his skin but he is getting a coin then the coin will quarantine him for a second seven days. They know five Verse five Rashi in the way it looks meaning the way he sees it he doesn't see that it spread or anything outwards. And it's still in the same size when he saw it seven days ago this is getting a second quarantine in a second time however but if it did spread in this quarantine time tell me more he is he is definitely impure no need to quarantine him and he has to do all the laws that pertain to a person who has siras. Verse six. Then after the second quarantine week the coin will come and see him on the seventh day for he and he must examine it and he looks at the second time and if the lesion has become darker fully first I never and it did not spread in his flesh for the the coin will then say he is pure miss Pakistan this was a This this has become now This lesion did not spread so therefore it's termed a miss Pakistan which means something that does not cause him to be impure for God of he immerses he washes his clothes the TR and he must immerse himself in the mikvah and then he is pure. Rashi Verse six K ha The word K ha This is not a definition who means that it got darker from the way it looked nobody say But what happens if it stayed the same way even though it didn't spread? Oh, you pass a word spread. Come here he was then become pure. Mispachas, what does the word mispachas mean? Rashi says shame negator, this means a clean disease. That means he may have some type of lesion on this. He may have some type of disease on the skin, but it's not one that would make him impure. Even because he was considered in quarantine even though technically he wasn't yet to me, but he's still considered impure because he was quarantined and therefore it's not really as to immerse himself and wash his clothing. Verse seven. What happens if this mispachas continues to spread in his skin? After he already has shown it to the cohen to be pure. He needed to show it to the cohen yesterday then show it again for a second time. He needed to then bring it to the cohen again. Verse eight. The cohen and the cohen will then see the he name passes on mispachas. This initial mispachas which he thought was pure spread but he didn't skin. The team I can then the cohen will not pronounce him as he is to me. So this is now to us. It's no longer a mispachas. It became the taras. Rashi verse eight. The team I mission team I once he made him now impure. How are you he's considered a full fledged mizora. So part of it carbon he now needs all the process which is the birds, the shavings, the sacrifices, everything that we're going to explain later on in the Torah reading of mizora. So this is considered to us even though initially it was a mispachas. Now we have come to realize that this mispachas which was called a clean, a pure lesion has now turned to something which is impure. So washing the cave of the reason why it's in a female terminology. Nega however, the word disease or lesion lotion Zahara is a male terminology and sometimes we're going to find that it uses the terminology nega and sometimes we'll use the terminology tsaraas and sometimes both. Verse 8 uh verse 9. Nega tsaraas ki tiye ba'adam If a person has a white lesion uh nega tsaraas ki tiye ba'adam if a person has a what has a white lesion which is in tsaraas which looks like he has tsaraas what does he need to do? Who will I call you and he has to be brought to the kohein to see and to examine what's going on. Verse 10. V'hu ra'ah kohein and the kohein will then examine it. Hinei se'eis lavana ba'er And the kohein will then see that there's a wool white spot in his skin. V'hi hafcha se'ar lavan And as well as the hairs that were formerly black now turned white. U'michias basar chai be be be se'eis And or or there is a wool white spot but also with a patch of live flesh. That there's two things can be either that the hair turned white or he has live flesh there. Rashi U'michias basar chai meaning live flesh shinment that it's getting better in the middle. Ki im ne'epach michse se'ar lavan she ba techa se'eis l'ma'ata basar that if a little bit of the white that that means he has a white spot and in middle of the white a little bit became flesh that became look like it's healing. Afu siman to you should know that's also a sign of impurity. Se'ar lavan what if he only has white hair belo michya without that live flesh if you want to call it. Michya belo se'ar lavan or even he has the flesh without the white hair. Either one of them that means it's not that you have to have both the Torah is telling us either you have the white the black hair that turned white which is in the spot that we mentioned previously or that within the white spot you see a place of regular flesh and that will make him impure as well. V'af al pi she even though it even though it doesn't even though it only says by this type of disease lesion, which is a wool white time, this applies even by the membrane white, or by the wool white, or by the one that we by the snow white, any type of lesion, if there is a little bit of a healthy spot inside the lesion, that will also be a sign of impurity. Verse 11. Tzaraas by year or this is now considered a case of an old tzaraas remaining under the skin of his flesh, meaning there was an old tzaraas that's just under the flesh. The team of therefore the coin will make him impure like he doesn't have to quarantine him because he can be pronounced defiled impure on the spot. Tzaraas What does it mean? Over here the Torah is giving an example and explaining of why in this case, even though there's healthy flesh in the middle of the lesion, that he's still considered impure. There's an old wound that's under this flesh. He is real in the mile. And therefore this wound looks healthy on top. But really underneath it is full of pus. The later might one shouldn't say Oh he's already going to say oh look, he's already getting healed because look at the lesion's healing. But I don't know if he should be tall. He should be now pure. Therefore the Torah tells us no, this is telling us this is an old tzaraas. It's explaining the reason and therefore saying this person is considered impure. Verse 12. What happens if now the tzaraas erupts all over the skin to the extent that that the the tzaraas covers the entire person from head to toe. Whatever the coin can see, he sees that the person's completely full of tzaraas. Rashi from the top from the head to toe of the person that he sees is completely covered in tzaraas. The whole in a coin This excludes a cohen who has a hard time seeing. So, this is specifically talking about to a cohen who is able to tell what's going on by the different to enable to examine things and therefore he a cohen who cannot see it is not unfit of determining if a person has tsaraath or not. Verse 13. The cohen will then see that the tsaraath covers the entire flesh of the individual and the tsaraath and he will then pronounce the person as he is purified. The lesion is rid of defilement. It's not considered something unholy unpure. He has now turned completely white and therefore he is not defiled because this is a natural condition of his body. Verse 14. But you may always play with your heart. However, going back that if the person has that when you would on the day that a patch of live flesh the size of a lentil bean a bean appears in it, he will then become then he will then become defiled. Where is this talking about? Which are we referring to? Why does he have to come along and tell me that if you see fresh skin that this makes him pure? We just learned it before in the previous verse. Hello. Over here we're talking about what happens if the lesion of the disease is in one of the 24 limbs, for example, at the tips of his limbs, for example, the top of his fingers, his toes. Those that if it's on the tips they don't become tummy because of fresh skin. Because you cannot see the entire disease at once. Because when you talk about the tips of the toes of the fingers, you can't see the side of the finger, the hand, and at the same time the tips. Therefore, you have to be able to see the disease and the fresh skin all at once in order for something to become to become something to become impure. What happens if now the person gets fatter, his fingers get fatter for example. So now you could see the tip of his finger together with the rest of the lesion that he has there. So now it appears. So this is going back to the case before where the person had a lesion that had no fresh flesh in it. Then all of a sudden the fresh flesh appears on the top of his finger so to speak. But at first you don't see it because since it's not connected, but then the person gets a little fatter and then you can see as the fingers and the bottom part of it of the fingers, the top of the part of the fingers all connect, then the person will become impure as well. Why does it say Ubi Yomen in the day? Ma Tomod Lebri Yem, the Lamids tell us Sha Yeshi Sha Tere Boy, there are days that you could examine for leprosy. Viashim Shinat Tere Boy, there are days that you don't examine for Saros. Me can't number from here we know Choson, a groom. No say they call Shivas Mishta for example if a person just got married and then somebody says, "Oh wow, I think he has Saros." You give him the whole seven days that he's with his wife and the coin does not examine him. Loy. Lehain. Each still is so say from the base side this doesn't only apply to him but this applies to his garments, to his clothing, to his home. The chain beragal so too on the holidays they would not examine. No say they call you may ragel, they would not examine Saros throughout the days of the holidays so the people can appreciate and enjoy the holiday and only after the holidays the Am Tayvim would they then examine. Verse 15. Vara Choinus Basra Chai, the coin will then see and examine the healthy live flesh. V'timay habosor hachi, and because he has the healthy live flesh, that will make the person tamei, impure. Tamei'u, he is now defiled. Tsora'asu is considered tsora'as. Rashi, tsora'asu habosor hu, that flesh that he now sees, bosor therefore uses loshon zochor, and in this case as well, tsora'as is male terminology, and bosor is male terminology as well. Verse 16, o ichi yoshev habosor hachi v'nephoch lavan, lavan, or what happens if this flesh now turns white, u'vo el hakohen v'her'ahu kohen es ha'nega el hakohen as well. V'ro'ah kohen es hakohen v'hinei nephoch hanega lavan, and now this disease turned white, v'tiharah kohen es hanega, and then the kohen will pronounce him as the lesion is defiled, and v' tohoru and he is considered rid of this impurity, and he is tohor, he is pure. Verse 18, u'vosor now we talk about tsora'as that develops out of an inflammation. U'vosor ki yihyeh v'vo'eres, and when if a person now this develops of a partially healed inflammation, with these the the diagnosis may differ. Now what happens if this tsora'as can now develop on a person's flesh, and if there's like an inflammation, therefore he uses shchin, and the skin uh the inflammation on his of his skin, and then v'nirpah and it heals. Rashi, what does this mean? So, Rashi explains as follows. What it had is a person get this shchin, what does the word shchin mean? Generally shchin is translated as we know by the plagues as boils. But over here it comes it tells us loshon shchinum, it means out of heat, meaning it's a localized heat resulting from an infection. You can see that when a person has an infection, the area around the wound is warm. And that's what he's referring to is shchin is if a person gets some type of infection in his body that his that his body became warm because of a an infection or wound that he has not because he burnt himself is because there's an infection brewing underneath which causes the body to be warm. Meaning that this now inflammation started to heal. In the place of where it was the infection now he got another lesion he got a disease. Verse 19. And in the location where of that partially healed inflammation he now got either a wool white spot or a snow white spot. With the red streaks in it he needed a coin and he has to show it to the coin. Verse 19. It's not completely white. It's mixed and combined and it has red streaks running through it. Verse 20. The coin and the coin will see it and he named shuffle in the air. And the appearance of the snow white or white spot is lower than the skin and it's here also turned white. The team we are calling the coin will then make him impure negative or acid this is considered a lesion of psoriasis but she can and it erupted in this inflammation that he had. Rashi Mario shuffle It doesn't mean that it's literally lower than the rest of it it's just its appearance because it's a different color it looks lower and deeper than anything else as we mentioned previously come out of how much I mean I say like the sun looks deeper than the shade. Verse 22. Verse 21 however if the coin comes and it looks in the inflammation and there is no white hair and it doesn't look deeper than the skin and it got darker and then the coin has to quarantine him for 7 days. Verse 22, what happens if it continues to spread in the flesh? The team may have coin and I said the coin will then make him impure. Negahi, this is considered a a lesion of disease of tzaraat. Negahi has to say so this going back previously. This blood this wool spot or the white spot or the snow white spot is considered a lesion and therefore he uses the terminology he which is the female terminology of tzaraat. Verse 23, the intake of the time of the hair is but if the coin contains it and it it does not contain any white hair and any of that and if if it has spread sorry if intake of the hair is if the snow white spot or remain the same size they fast as it did not spread so it has sheen then we must say that this is the scar tissue of the inflammation material coin and then the coin will pronounce him clean ritually pure. Intake of the means it stayed in its spot it didn't spread. So it has sheen to include uncles explains ration she can I tell it's a leftovers it's a remnants of the inflammation that he had it's a scar in elevation a human this is a scar from the infection that he had in his flesh. Rashi continues and he says cold service anytime you have the word service in the verse lotion means a combination where the um where the skin and the flesh becomes like um condensed and near Gamach Maschimo which becomes soft and it becomes condensed and becomes the soft to be because of the infection that was there. My even needs Rubel upon him that the prophecy that he talks about the destruction of the temple where the hatred of the fire causes that everything to become closed in on one another and to become destroyed because of it. So Rebus as Rashi translates right right to shment below means comes squashed together, squeezed or coming together as one. This concludes the Torah reading for the first day of Parshas Tazria Mitzora.