Tazria-Metzora - 4th Portion

Join me as we learn humish for Wednesday, the fourth Torah reading of Paras Tasria and Mitsur combined together. Fourth Torah reading will take us into the second Torah reading of this week which is paras mitsorra. Yesterday we began talking about when there is saras on a garment what the laws are pertaining to that garment when it's considered when it's considered saras what has to be done with it and over here the Torah continues about after the cohen examines it what is done with the garment verse 55 chapter 13 verse 55 the coen will then examine the garment, the article after the lesion has already been washed. After the legion has washed, and the lesion has not changed any colors. And the lesion has not spread. It is considered impure, defiled. It should be burnt in fire. See this is a deep looking lesion on the worn or the new. Let's see Rashi explaining what happens here. Rashi 55. The word comes from the word. Something was done to it. They've done something. That means already washed. An activity already happened. It did not become it didn't change colors. It did not become lighter. This the it did not become more pale of its color. It was still the strong green or red that we mentioned previously. So from here we know from this verse that if it did not change its color from green to red or the opposite and it stayed in its original color and it did not spread then the garment the article would be impure. And the verse does not have to tell me that if if it did not change colors and it did spread that it would still be pure. Or if it did change colors and did not spread that it's also impure how would I know what to do with it. Therefore the verse continues and tells us later before previously in verse 50 that if the cohen examined it and then he has to quarantine it. However, in this case, when this is a new type of lesion, then it needs to be quarantined. However, when it did, because at the time when it changes colors or it didn't spread, it's considered as a new lesion. That's what holds. However, the rabbis hold the that the actual garment will be considered impure and therefore will be it will be uh it will have to be burnt as we continue to say and therefore it is not considered as a new legion according not like who says it's considered a new legion and therefore has to be quarantined this is all explained in detail in term of the only reason Rashi says why I brought you this debate because usually Rashi is one that only tells us about the simple interpretation And he's not here to tell us about the details and the arguments about the ruling. But over here he said it because it details into the actual verse that if I want to understand what does it mean and the actual legion did not change colors or did not change. So therefore he's telling us what it means and how it would apply to law. What does the word mean? That it became deepened like a hole. That it let me hide in one of the ditches. It's deeper than anything else. It's a lesion that it looks like it's deeper than the actual surface. Explains say whether an old garment, a worn garment or a new garment. How do I see the word coming to me in a new garment? An old garment. I'm sorry. Comes from the wordim. Clothing garments that are worn old. And why the why does the Torah use this terminology? This is because that we learn from this in aer shava. The word shva is when we find two words which are similar in different verses. The rabbis then infer the different laws and comparative laws that are in both cases because the Torah uses an unusual language in both of them. So to in this case over here we're going to learn two laws as the talmud learns in Sanhedrin. Because the same terminology of though by the man when it talks about the individual it talks about that he was bald in the front or bold in the back. But over here it uses the terminology which means worn or new. But being that it uses the same terminology by the human when he has boldness in neither the front or the back. And over here using the tamement terminology we apply the laws by both just like when it comes to the lesions of a person that if it spread on the entirety of the person then he's completely clean and he's not impure. So too if the entire garment has these legions then it will be impure as well. Therefore, the Torah continues to use the same terminology of Kabakas and doesn't use a simple terminology of old and new Yosh and but uses a terminology because of the inference that will be made from here to the previous laws that are mentioned by the legions of the Barrison. Rashi continues to explain this as well as we see this also from the simple interpretation as well concerning its explanation in the here's what it means. The word means means old or worn. And the word means new as if it was written later or earlier. The same way you have by the human that we say the means the back. So it means it was written later. And means the face meaning that it was just new. pass it from his face. When we talk about the which is the boldness in the back which means that it's going from the top of the skull all the way back and as it's explained in in verse 56 however if the priest examines it after it's say and it became the lesion had turned a lighter shade after it's already been washed. He will then just tear the lesion out of the garment or from the leather or from the warp or the woof threads that are there and thereby he just has it ripped out and he doesn't have to burn and burnt only that part that he ripped out and he will tear it. He should tear out the place of where the was on the garment are the article and just burn that part. Verse 57. If what happens if it reappears again on the garment or the warp of the roof on or on the threads or any leather article this is a reoccurrent growth needs to then be burnt in the fire. It's called the entire article of which the legion is on. The word means something that continues to go to to sprout up even though I got rid of it but it keeps on coming again. It has to be burnt. The entire garment has to be burnt. Verse 58. And the garment or the threads or any leather garment which was washed and then the lesion is removed from it. Let it be washed again and immersed in a mikvah and then it will be clean. It will be get rid of its defilement. Rashi 58. If when they then washed it according to the words of the Cohen, they were told to wash it and it was completely removed the leion then according to that then he's able to do it. However, if through washing it the lesion removed and then it would just showed up in another place and even if they did it according to the cohen they would still have to burn the garment is over here. What does it mean? going to wash it again in this case where it means he'll wash it again means that he will have to immerse it in a mikvah this is also what the says what does it mean the word libun that it will be washed and it'll come back to its original form it doesn't mean you can actually burn it as we know usually by koshering the word but it means bringing it back to white means being making it back to its original form which is making it ridding it from its defilement of its impurity. That's why the target uses the translation that it will be immersed. Anytime he talks about immersing a garment in a mikvah, he's going to use a terminology in the of the word, which means to be washed in water, but not only is it washed, regular washing, but it also has to be immersed in the mikvah. Verse 59. These are the laws governing the diagnosis of a lesion of a harass whether it's a wool garment or a linen garment for any type of threads or any leather article for it to become imp pure or impure. This concludes the first section of today's Torah reading which is ends the Torah reading of Tazarria. We now continue into the Torah reading of Mitsurra chapter 14 verse one. Up until now we have discussed the different types of lesions that happen to an individual, a person. Now the Torah is going to tell us the process of how a person is able to purify himself from the God spoke to Moses saying this. The following will be the laws pertaining the procedure of a person who is afflicted with saras on the day that he would like to be purified and he must be brought to the cohen. That means once the symptoms have disappeared he can then be brought to the cohen as we see in rashi. What does it tell us? This is the laws of the on the day of his purification telling us that it can only be done by day and not by night. Verse three, the coin would have to go outside the camp where the person who has the would be hanging out and the coin will then check and examine and if the lesion of the has been healed from the person who's been afflicted outside the camp he has to go outside all the three camps. the camp of where the tabernacle was the Levite camp and the Israelite camp which that's where the mra a person who has to go there during the time of his verse 14 verse4 and the coin will then command and he will take for the person who's being purified two foul two birds they should be alive and they have to be pure the eight eras and a cedar stick and a strip of scarlet wool the and a hip rashi explains why these things what does it mean that has to tell us live ones meaning that birds that if they have one of the things that may not uh that they may die soon meaning that they're ill they're tra as we explained previously the word a trafa means you can have an animal that he could be alive right now but he is ill and he's not going to survive. It's not considered alive and that's why it's considered a traa. So too over here it has to be alive that they're not going to die soon. What does it mean pure? Meaning that you cannot use an impure bird. It has to be a kosher bird. Why does he have to bring birds? And Rashi explains and this is because the legions that comes for a person speaking slander and evil talk about another person which these are words and actions of saying nonsense words. Therefore, they use birds to be able to purify the person because they continuously speak without a stop alluding to the fact that this individual was talking without stop about other individuals and not thinking of what he was saying and a cedar stick was the lesions that comes for a person's ego that he doesn't care about other people. feels great about himself and therefore he feels that he can talk down about other people because over here we're using again items which will help the person remind him of what he did wrong. What did what is his correction that he will be healed from his ego? He has to uh make himself low and humiliate himself like a scarlet wool and like a hissip. And this way he will not come to continue to say bad about others. What is the word? A stick of a cedar tree. Scarlet wool. He has to take a piece of wool which is colored with this type of red scarlet color scarlet scarlet color. Verse five and then the coen will command will order someone too. They will slaughter one of the birds into an earthenware vessel onto spring water. What does it mean onto live waters? This means first he puts it into the because first it says he have to put into an earthnware vessel and then it says on spring water which one is it? So first he puts the spring water in the vessel in the earthnware vessel. So so you should be able to see the blood of the bird that is being slaughtered in it. The kamahim how much do you have to have of the water that the blood is noticed in it? Reas is a raas which is about 3.5 ounces verse six. Now continuing the procedure as for the live fowl the bird the coen will take it. He will take it together with the cedar stick and the strip of scarlet and he will then immerse it and dip it into the uh and dip them and the live bird in the blood of the slaughtered bird in dripped into onto the spring water. verse six that means he's taking all the items together and the why does the Torah like interrupt but telling us about the birds and doesn't include them with the other things to tell us he doesn't tie the bird together with the other things you have the bird and then you have the cedar stick the scarlet will and the hip all tie together and however the the the cedar stick and the hip are tied together with this scarlet wool strip. It says because it says separately in the verse that you will take the cedar stick and then you will take the the scarlet wool and the shrimp and the was taking one word about taking for all three of them. So therefore the same way the bird was not part of I would have thought that the same way the bird was not part of tying them together therefore it should not be dipped together therefore the Torah says afterwards though they are separately meaning that they're not tied together the bird is not tied together with the cedar stick but they are dipped together therefore the Torah says two different words have been taking two different terminologies She separates the taking because the three items were taken at once. The bird was taken separately. However, when they were dipping it, they dipped it all together. Verse seven, the then he will sprinkle from this um he from this solution of the blood. He will then sprinkle on the one who is becoming purified from the seven times and he will then thereby become purified. Then he sends away the live bird onto the open field. Verse eight, then the one who is being purified must immerse his garments in a mikvah. He will then shave off all his ear and he will wash himself in water. Immerse himself in water and then he will be purified and only then can he return and come back into the camp. However, he must remain outside his tent for seven days. What does it mean that he has to sit outside his tent? that means in these seven days of purification he is forbidden to engage in marital relations. Verse n be on the seventh day is when he has to shave all his hair his head his beard and his eyebrows and all of his hair must then again immerse his garment in the water and wash immerse himself as well in the water and only then will he become purified. Rashi nine es like why does it say all it's here? If you look at the detail over here that the Torah says, the Torah first says, "And the person will wash all is here. I would shave all is here, which is a general term." Then it goes into detail, his head, his beard, his eyebrows. And then again, all is here, general term, which we would call in Talmudic language pratal. There are different principles of how we learn certain laws. this law as well. Whenever it says in the Torahal, a general principle, a specific idea item in that principle and then again in a general principle, the Torah is telling us in including something else. This is coming to include any place because he applies a general rule that means the general rule must be as similar to the detail. The same way the detail is all about here that you are visually able to see. So too when we talk about shaving all the hair, it's talking about all the hear that one is able to see. Verse 10. Now on the eighth day is going to take two sheep which are unblenmished the one female sheep one female lamb. So two male lambs and one female bash that are in its first year unblenmished and three measurements of that means three separate tenths of fine flour fine flour mixed with oil and one of olive oil as well the two males and one female and this was the first an offering the 3/10enth of the fine flour. This is because he's bringing three sacrifices. With every sacrifice comes a me libation as well because the sin offering and the guilt offering of needs libations as well and one of oil. The purpose of this is this is to sprinkle on him for seven times and also to put it on the earlo and this is for the uh gifts that are given to the cohen as well as we're soon going to see in verse 14 and then the coen who is the one that's performing the purification process the person who's becoming purified and all the items that he brought in front of God at the entrance of the tent of meeting. This wasn't the tent of meeting at the time. This was not in the actual when we talk about it where it was in the holy temple. In the holy temple, the mitzra would stand at the gate bashar niker at the gate of niker which is at the entrance of the azor which is the main lobby if you want to call it the main gate the main hall of the mikdashma but he would not actually stand in the hall of the holy temple itself because since the actual sacrifice hasn't yet been brought and if the sacrifice hasn't been brought yet so therefore he's not considered 100% pure so he's not allowed to enter into the azor had the time yet. Verse 12, the coen will then take the first lamb will bring it as a guilt offering and then he'll take the log of oil and he will lift it as a wave offering in front of God. Verse 12, he will then bring it into that hall for the sake of a guilt offering to wave it. who brings a guilt offering needs to wave the item while it's still alive and that is different from all the other animals because all the other animals the wave offering is done after the animal is slaughtered. However, by it's done before the animal is slaughtered. What is he going to wave the guilt offering and the oil that he brought? Verse 13. And he's then going to slaughter this lamb in the same place where he slaughters the sin offering usually the scent offering in the holy place because the sin offering and the guilt offering this is considered for the as considered a superior state of holiness. Verse 13 we would slaughter the sin and scent offering. What space is this talking about on the side of the altar in the north side of the altar? Why does the Torah have to tell us this if it already said this by the guilt offering in two weeks ago's Torah reading in the Torah reading of that we know that a guilt offering is slaughtered on the north side because this because the guilt offering of the we find different cases number one that it is first of all in this first put in the gateway of dazz and there are many different details that happen by different than any other type of guilt offering I would think that also you should slaughter it also by the outside of where the person has to stand with it. Therefore, he has to state clearly. Therefore, slaughtered the slam in the place where the sin offering which is in the north side of the altar. The Torah explains because because like all other sin offerings, this guilt offering is as well for the all the work that a cohen does that the all the work that happens to do the detail of the service with this sacrifice which is done through the guilt offering is similar to a sin offering. One should not say it's because there's an exception here that I'm going to take the blood and I'm going to put it on his earlo and on his big fingers. So therefore I would think it's something different. So therefore it wouldn't be needing the bloods and the fats to be burnt on the altar. Therefore, the Torah says clearly that this is a sin offering as a guilt offering is for the same way he would do it by the sin offering and guilt offering. This is what he does by this one as well. I would have thought I would think that maybe that his blood should be sprinkled above the top half of the altar like a sin offering. Therefore, the verse says, "Therefore," the verse says that I know when it's a sin offering or a guilt offering that it goes on the lower portion of the altar as explained in verse 14. What does he do with the blood? As we mentioned previously, the coen will now take from the blood of the guilt offering and the cohen will then put it on the ear on he will put some blood on the middle ridge of the right ear of the person who's being purified on the right ear and on the thumb of his right hand and on the big toe of his right foot. Rashiman means a good the thumb. Verse 16. Then the cohen will take some of the uh some of the the will dip his right index. I'm sorry the 15 and the coin will then take from the logo of oil and then he will pour it onto the coen's left palm. So he takes it from the log of oil, pours it on his left palm. Verse 16. Now verse 16. Now the coin will dip his right index finger from the oil. So he has the oil in his left palm. He takes his right finger, dips it into that oil. What's he going to do with that oil? And then we'll sprinkle from that oil with his finger seven times in front of God. What does it mean? Doesn't mean literally, but means towards the holy of holies. Verse 17, but now the leftover oil that's on his palm. He will then put it on the inner ridge of the ear of the of the right ear of the the person who is becoming purified. and yan and his right thumb and his right big toe on top of the blood of the guilt offering. Verse 18 and then the leftover oil that may be on the palm of the coin will then put it on the head of the person who's being purified and the coin will make it as an atonement for him in front of God. Verse 19, then the coin will continue to do the sin offering and he will atone for the person who's becoming purified from his impurity, from his defilement afterwards. He will then slaughter the ascent offering. Verse 20, the then the coen will bring will offer up the entire ascent offering and its meal offering the altar and the coin will then affect a complete atonement for this individual and he will become pure and the meal offering. the meal the uh the meal offering and libations that were brought with this animal that came because of the ascent offering is what's brought together with the ascent offering. This concludes the Torah reading for Wednesday. Parious Tazria Mtora.