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Tazria-Metzora - 3rd Portion
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Join me as we learn Chumash for Tuesday
parashas Tazria Metzora when the two
Torah readings are combined, which is
chapter 13 verse 40. Yesterday we
learned about different types of lesions
that happen in the beard or in the hair,
as well as different spots that will
cause a person to be a tzaraas. Today we
continue with some laws pertaining un
which can
pertaining a person becoming a tzaraas
and this refers to when a person has an
unnatural baldness.
Verse 40.
The ish ki maldet rishah, if a person
loses all his hair in the back
kadei'achum in the back of his head,
which in the then he is considered
kadei'achum he is then unnaturally bald
and to'ar hu, he cannot become defiled
because of this diagnosis.
Rashi verse 40.
Kadei'achum to'ar hu,
meaning
over here when we talk about the
different types of a person's baldness
becoming considered to'ar this is not
one of them. To'ar metum'a min hazaken
in hazaken, he is to'ar he's pure from
these type of lesions that will consider
him impure.
She'im einu nidan besimanei reish
u'zaken, that means if he was born with
a certain type of whiteness in his
baldness, he is not then considered or
is not judged he's not examined in these
signs of impurity whether it's in his
head reish u'zaken. She'eim makom se'ar
because this is a place where hair is
usually growing and therefore when we
talk about the baldness is not in a
place where there's hair there and it's
not considered the laws of the nesek
don't apply.
Elo besimanei nega erbasar, over here
you would look at it what kind of signs
being that he's bald so you would have
to see this would be considered as a
place what kind of tzaraas would happen
in a lesion on actual flesh, which is
michyo fishyo which is this is the place
where we spoke about before in the if a
person has a um uh burn there or if he
has some type of infection,
inflammation, that's what would apply in
that case because it's not considered
any more place where of here.
Verse 41.
However, if the person similarly if a
person loses hair on the side of his
head towards his face,
roshay on towards from the side of his
head. If possible if you merit from the
side of his head towards his face, he
loses hair. Gibayahu, he is then
considered bald at the front
and therefore toyahu, it's still
considered pure.
Rashi if you may pass upon of
uh
the meaning mishipuah kotkes klapi pana
from the point of his face go from the
point of his skull going towards his
face, koreh gabachas is called a
gabachas. The afat sto inchim ekan ekan
bechlal. This includes as well the sides
going down on the individual's head as
well. Meaning the side of his face which
is closest to his ears. Mishipuah kotkes
klapi yachayrav koreh karachas. So,
Rashi of ears explaining to us which the
Torah uses two terminology for baldness.
There's a gibayach and there's a
karayach. Karayach is when a person is
the back head head of his bald, that
means from his ears going back and
gibachas means bald from in front of his
ears going towards his face.
Verse 42. V'chi yeybeh karachas o
v'gabachas nega loven. If this person
after losing his hair, a lesion then
forms either with white or red streaks,
nega loven adamdam, this is a lesion
that which is white with some red
streaks,
that means either in his baldness from
the front or the back, a lesion of white
with adamdam with red streaks, tzara'as
pe'ras hasi, this is a tzara'as it, a
tzara'as which is erupting in him,
bigarachas bigabachas in his back or
front bald area.
Rashi.
42, nega loven adamdom.
So Rashi explains what does this mean?
Posuach, meaning it's mixed. Uminayin
shior maris, how do I know when it's
talking about that this has to do with
the other ones, with the other
views, with the other types of diseases?
Talmud leimar nega, therefore here he
calls it a nega that any one of these
negas, meaning a nega is one that
happens of the has white, so too when we
talk about them in the baldness, they
also make a person impure when he has
whiteness there. And if here the
whiteness which has red streaks in it.
Verse
43.
V'ra'ah eisav hakohein, and the kohein
will then examine him. V'hinei sa'eis
sa'as nega lavana, and this kohein will
see that he has a lesion on his back or
or in his front bald area.
Adam demas, it's a white
white with red streaks, bigarachas
bigabachas in his back or his front bald
area. K'mari tsara'as er basar, this is
the same type of vision as you would
have the tsara'as in a person's flesh of
his skin.
Rashi, verse 43. K'mari tsara'as er
basar.
K'di k'mari tsara'as amur b'parshas er
basar d'mki b'vasari, these laws the
same way that we applied the laws
previously when a person would have a
tsara'as in his skin, so too this will
apply as well in the bald areas in the
person's front or back.
Uma omer boi, what did it say over there
as well? Sh'metamei b'arba mar'os.
V'nidunim b'shetei sh'vo'os, the same
way by the other time when the person
had a lesion in the skin there were four
different types of white that would
cause it to be a time that it would be
quarantined and you have to see if it
works, if it if it spread or it didn't,
so too in this case as well. Lo k'mari
tsara'as amur b'mishkenos mikva, this is
not like the tzaraas that we mentioned
before when it comes to inflammation or
to a burn. Should we need the machine
that we only check after one week of
quarantine. The like it matters in the
second shall my kind say and not like
the next second we mentioned before by
the here shame at the time of which
don't apply with the four different
kinds of use. It's all that by heart of
by heart of it's all that. The four
which are the snow white egg membrane
white at different levels of white. And
that in those cases which we're
referring to over here in the boldness
because it's on his skin, it's the same
laws apply as the skin that we mentioned
in the beginning of the laws of leprosy
of tzaraas.
Verse 44.
Each tzaraas
to me him. He is a man which is
considered tzaraas that he has afflicted
with the tzaraas disease and therefore
he is impure.
Tzaraas to me to me
the cohen then will pronounce him that
he is defiled that he is impure.
And the ration nigai because he has
lesions on his head.
Rashi nigai
only alone in the second I only know
with the very fact that the verses are
coming to tell me about the laws of this
tzaraas which is telling me in the alone
in the second
that I will be showing them going. I
know about that the next verses which
tell me what the laws are pertaining a
person that has tzaraas that this
applies to a person who has a nesech
that has a different type of or has the
I'm sorry has a different type of
nigaium the different type of lesions
and spots. How do I know about the other
ones? Tell me the law tell me to me know
that he becomes pure in a double in a
duplicate type of way.
The rabbi says school and that it's
concluding all the different times when
a person is pronounced as impure. I'll
cool and no way more that are by all of
the cases because of new from me as the
Torah is closed and as we're going to a
talk about what the laws are pertaining
a person who has tzaraas.
Now, the Torah tells us what happens
with such an individual who has tzaraas.
Va hatzarua, and a person who has
tzaraas, what is the behavior required
from this individual? Asher bo hanega,
that has the lesion, bigod of you afar
from him, his clothing must be torn, his
garments must be torn. Verosho yifroa,
his head must be allowed to overgrow.
Val sofam yateh, and he must cover his
garment down to
he must cover his face down to his
mustache.
Vetamei tamei yikra, and he announces
that he is impure.
Rashi,
the word perumim means torn.
Kruim, torn. Farua, which means to be
revealed, like you reveal the woman's
hair by a sotah. Megudal se'er, he has
to have long hair, he doesn't cut his
hair. Val sofam yateh,
meaning that he has to cover himself
like the people that cover themselves
like the mourners, ka'alu avelim, who
mourn that they have their eyes covered,
that they have something covered in
front of them, and they carry it in
front of their face until their
mustache. Sofam, what is a sofam? It's
hair of time, that's the hair of the
lips, which we would call a mustache.
Vetamei tamei yikra mashmia, he
announces to everybody shoo tamei that
he's impure, yifreshu mimenu like this
way they should stay away from him.
Verse 46, kol yemei asher hanega bo, all
the days that he has the lesion on him,
the disease on him, yitma, he becomes
impure. Tamei hu, he is considered
defiled and impure. Badad yeshev yeshev
lechutz hamachaneh, his dwelling must be
outside the camp and isolated, he must
dwell isolated from everybody outside
the camp.
Badad yeshev, what is the word badad
yeshev? He sits isolated. Lo yushar
tamei, he should not be like the other
people who are impure are sent outside
the camp. Other people, like for
example, one who has discharge, or
somebody who touched a dead body, Yois
Shnei Mayim, they can sit people can sit
together.
However, this person
However, the metzora sends out of the
camp, but he cannot be with other
people, but he's allowed to be with
other people that have tzaraas.
Omar Rabbi Zeinu and the rabbi said,
explained, "Mana Ishtana Mishartaim? Why
is this metzora, a person who has this
the tzaraas, is he's different from any
other type of impurity that the Torah
tells us about that this one's more
strict? Layshav Badad, that he has to
sit alone. V'hoil V'hu Higdil, because
since he went and he separated himself
and caused animosity and discord amongst
people B'Lashon Hara by slandering and
talking about gossiping of others, Bein
Ish L'Ishto, between man and wife, Bein
Ish L'Rei'eihu, between a and a man and
his fellow, Af Hu Yivadel, therefore the
Torah says that he too should separate
from everybody else, and this way he's
punished measure for measure. Michutz
L'Machaneh, outside the camp, Chutz
L'Shalosh Machanos, he
has to go all the way outside all the
three camps, which was the Kohen camp,
the Levi camp, and the Yisraelite camp,
and that's where he would have to hang
out.
Verse 47.
Now, we continue with a different kind
of tzaraas, a tzaraas on garments. V'ha
Beged, what about a garment? K'yi Bo
Negah Tzaraas, when it has a lesion of
tzaraas on it, B'Beged Tzemer U'Beged
Pishtim, whether it's a wool garment or
a linen garment. Rashi La
I'm sorry, verse 48. O Iver See O Iver
Yedei, or the threads that are used to
wrap the warp the the woof of the linen
or the wool gar- garment.
La Pishtim V'La Tzemer, for linen or for
wool, O Iver
In Leather, O Iver Malachas O anything
that is made from leather, any leather
article.
Verse 48. La Pishtim V'La Tzemer, Shal
Pishtim U'Shal Tzemer, whether it's a
linen clothing or wool clothing.
Or in leather,
that's a leather which is a plain piece
of leather that nothing was done with
it.
That's a worked piece of leather, a
leather that something was made from it.
Verse 49, the
the lesion that comes onto this garment
is
either green or red by bagging in the
garment
in the leather
or in the
or in the warp or woof of the threads.
That means that either way the
threads that go both ways, length ways
or in the width ways as well. Or or any
other material
that's made of leather, this
is a disease of
the head
has to show it to the coin.
When
we talk about green, this is the
greenest of the green.
Pure green.
When we talk about red
as well, we're talking about
which means the darkest red, the red of
all red.
Verse
50.
The
coin will examine the lesion.
The quarantine the lesion
for 7 days. Verse 51,
then I'll check the lesion on the 7th
day
and he sees that it spread in the
garment
or in the
or in the the warp or the woof of the
garment
anything that the wool was or anything
that the leather was made to work with.
This
is a lesion which continues to grow and
and
this nega, this lesion, makes it impure.
Rashi
When the word tsara'at mam'eres
the word mam'eres means it's bright,
lashon se'ilah, mam in ur, po'en and
balash.
Meaning mam'eres it's like a curse, it
destroys it. This is like you have a
uh comes from the same word in Yechezkel
where he says the word mam'er, it's like
a person has a splinter that keeps on
digging and hurting him the person. So
too this tsara'at mam'eres it destroys
the garment.
Medrash according to the Medrash temei
me'eres at leda memen the word mam'eres
come from a curse to put a curse on it
that one should not have any pleasure
from this garment.
Verse 52. V'sarfa et habeged. What does
he then do with the garment? V'sarfa et
habeged. He then has to burn the
garment. O yesh si'a for the warp or the
woof of the threads of this bat tsemer
of the wool pishtim of the linen o yesh
kol kli any article of leather that was
made with it asher yehi ba nega that the
the lesion is on it ki tsara'at
mam'eresi because this is a tsara'at
which only causes damage ba'esh tisaref
and it has to be burnt in fire.
Verse 54.
Um sorry, verse
Rashi verse 52. Bat tsemer u va pishtim
shel tsemer o pishtim whether it's made
of wool or linen. Zeh pshutah this is a
simple interpretation. The Medrash
explains as follows. Yo'el I would have
thought she yavi gizei tsemer v'anitei
pishtim bring pieces of wool and pieces
of linen v'yisrefem v'yachad together.
Tam u d'lo leimar therefore the Torah
comes along and says ki ba'esh tisaref
just burn this on its own v'en tzarich
davar acher imah nothing else has to be
burnt together with it. Im ken mah tam u
d'lo leimar bat tsemer o va pishtim why
does the Torah have to tell us in the
wool or in the linen? It just what it
said.
Without the base, in
Uh what is it telling us?
This comes to tell us that if there are
other pieces together with it, which are
not made of the wool and linen, and not
and also like the edges, the collars of
the garment that are not sewn in
together with it, but they can be
separate, they do not have to be burned
with it. What is the word umrius? Rashi
explains, umrius lashon safa. Umrius
means like the edge, the collar, the
hems, the parts that are just on the on
the outside, like they have, for
example, on your tzitzis, you have a
piece of silk that's on it that makes it
look nice. So too, you can see on very
fancy clothing, they put on different
pieces that are added to it just for
beauty and decoration, and those parts
are not part of the garment and do not
have to be burnt together with it.
Verse 53. The im yirah kohen, but
however, if the kohen examines it,
again, the elision has not spread. Ba
beged in the garment, they will see a
better form in the threads which are
going either ways. Ko el ba chol k'li or
or in any article of leather.
V'tziva
hakohen, verse 54. V'tziva hakohen, and
then the kohen will then command
v'chibsu es asher bo negah, wash out
what was there.
Es asher bo negah, the item that had the
lesion on it. V'hisgir shivas yamim
shenis, and they will quarantine it for
another seven days.
Rashi.
Verse 54, Rashi. Es asher bo negah,
yochal I would think makom hanegah
bilvado, what does he have to wash? Only
the place of the lesion. Talmud lomar,
es asher bo negah. Therefore, the Torah
says the garment that has the item that
has the lesion. Yochal kol habeged kol
tum'os I would think then that the whole
garment has to be washed because it says
the actual item that has it. Talmud
lomar, therefore the Torah says hanega
the actual lesion. So, how do you have
it? How do you wash okay, so how does
that work out? How do I wash the whole
thing but not the whole thing? The nega
but not the whole thing? Yachav
basically washes mean I beg it he the
lesion and then part of the garment as
well with it.
This concludes the third Torah reading
for parshas Tazria-Metzora.