Tazria-Metzora - 6th Portion

Join us we learn Humish for Friday Parshas Tazria Metzora, Tazria and Metzora when they are combined together as one Parsha. We are now we've learned about the laws pertaining a person who had tzaraas, a garment that had tzaraas, the procedures that are done for the person to become purified and for the individual and the garment as well. We now move to another type of tzaraas, the tzaraas of a home. Vayedaber Hashem el Moshe and God spoke to Moshe verse 33, chapter 14. Vayedaber Hashem el Moshe v'Aharon lemor, God spoke to Moses and Aaron saying verse 34, ki savo'u el ha'aretz eretz Kenaan, when you're going to come to the land of Kenaan, asher ani nosein lachem l'ruchasha, which I'm going to give you as a possession. V'nasati nega tzaraas b'veit eretz achuzatchem. And I will then give you the legions of tzaraas in the homes in the land of where your of your possession. Rashi, verse 34. B'seirah hilachem. Ra, the Torah is giving them good news to the Jewish people. She'ani nosein lachem that the plagues are going to come to them, these legions are going to come on their homes. Lifnei she'atmu na'amei ra'ayim manishalzu v'chidus bateihem, because the Amorites have hid the gold into the walls of the homes of the Jews. Kol arba'im shana she'hayu Yisrael bamidbar, throughout the 40 years that the Jewish people were in the desert v'yeda'u anei ga'an, now when a person has a legion on his home, no it's a tzaraas, he chops down the wall, he has to break up the house, and then he'll find the treasures that have been hidden there. The Rebbe explained that the word v'nasati, and I will give, meaning anei simcha yafa, that he's giving a good thing, that this concept that the Torah is telling us that the fact that they'll find tzaraas in the homes is the hidden secret of treasure that God has given the Jewish people that they will find with the tzaraas and explains in detail why it has to come through this method of the tzaraas that they will be receiving it. Verse 35. And the person who surely about and the person who has owner of the home has come. And he could like when he tell the coin lay more saying can they got it seems to me that I have a lesion nearly by bias in my home. Rashi Can they got nearly by bias of feel of even if this is a guy is a very even if the owner of the home may be a great scholar and scholar of and he knows that this is definitely a lesion he should not say for sure to the coin I have a lesion in my house he should say can they got nearly say I see a lesion if you say can they got I think I have a lesion a lesion. Verse 37. Verse 36 but see that coin and the coin will then say you finish this and all home and tell me the coin before coin comes to know that to see the lesion for this way the entire home does not become impure color everything that's in the home the once the home is all empty then the coin will come leaders of the bias to examine the home. The term you have a coin before the coin to you should close mention coin this could play ancient because until the coin doesn't identify to examine it it doesn't have a law of purity the law you eat my share by bias and everything that in the home won't become impure in surely if they don't empty it and the coin is coming to see and they'll say oh wow we got to see what's going on with this lesion they'll have to close the home the whole motion anything inside of it is going to be pure. And over here we see something very important found in our cliche tough. And if the The is is concerned on on vessels that can be pure that they be that they should be immersed in the mikvah and they can be back to their purity. Or about food and drink that they could be immersed or cleansed or eat them even while the person's impure. How much more so that the Torah is concerned about all the earth and with things that may be in the person's home that there will be no way for them to purify it and that put even that it cannot be purified by the putting in a mikvah. Therefore, the Torah cares about the money of the Jewish people and says, "Before the coin even comes, take your vessels out so there should not be any question if it becomes impure or not." Verse 37. The coin will then come and see the lesion. The coin will then come and see the lesion and he will see the lesions on the walls of the home. And what happens is they consist on the walls of the home. And what happens is they consist of pure green and a red and means they're deep sunk looking stains. And their appearance is deeper than the wall. They're deepened in their in their in the way they look. Verse 38. The coin will then leave the home. The coin will then leave the home. He will go to the entrance of the home and he will quarantine the home for seven days. Verse 39. And then the coin will return on the seventh day. He will examine the lesion. And he sees that the lesion spread amongst the walls of the home. Then 40. And then the coin will then command him to remove the stones of where of what the lesions are on. He will have to throw Verse 39. The coin will then return on the seventh day. He will examine the lesion. And he sees that the lesion spread amongst the walls of the home. Then 40. And then the coin will then command him to remove the stones of where of what the lesions are on. He will have to throw the stones dispose them outside the city to a place which is impure. Rashi. of where of what the lesions are on. The coin will then come and see the lesion. The coin will then come and see the lesion and he will see the lesions on the walls of the home. And what happens is they consist of pure green and a red and means they're deep sunk looking stains. And their appearance is deeper than the wall. Rashi. They're deepened in their in their in the way they look. Verse 38. The coin will then leave the home. The coin will then leave the Rashi. The coin will then come and see the lesion. The coin will then come and see The Targum the word of guilt of that will remove take them from there removing them. I'm a claim tell me some place where pure people don't go there. The matter of the Torah is telling us telling us that wherever you're going to put these stones, these stones will make impure the place where they're placed. Therefore, you have to put it in a place where pure people don't go there so nobody should become impure of the place that they put these stones. Verse 41. This is by us so we have and the home they besides the actual removing the stones, the actual home itself have to scrape out from the house from the inside. The shovel is a offer then they must pour out all the dust the mortar that they scraped that they scraped off outside the city to a impure place. The the word means to scrub. We washed it you have this file many times in the mission. The bias means from the inside. So we so we around the lesion like that in the explains that you take out the mortar that's around the whole stones not only the stone has to come out but also all the mortar and the cement that was holding the stone in place. Washing cuts I should keep to be that are on the border of where the lesion was. Verse 42. The left and they will take other stones and they'll place them instead of the stones that they removed and take other earth cement of the home. Verse 43 and if the lesion reappears and it's pops up again and it pops up again vice and it spreads in the house after he house had him after he already removed the stones but after he has a vice and after scrubbing it down and after we cementing it Rashi kicks taste washing the house is after they've done the job of putting it back the house but what happened if he took the stones out most of the washing all going on the person that took it out which covered can cover that but it's going on the individual after the person took it out and after he cemented it and after he scrubbed it that's the terminology that the Torah is using here Yoshev if it returned Yochin I would have thought that if it went back that day or the day that he re-cemented it may that it should be considered a tummy right away should be impure therefore the Torah says for sure that coin that the coin comes back to examine it in Yoshev which is similar to what he said before returning mashu and shuvu I chose like when we spoke about before that he returned to set the end of the week of it being in the quarantine of it cemented it it means later after a week of quarantine Now when we come to verse 44 you're going to see that there's a long Rashi which discusses of what this Rashi is really referring to of what this verse is coming to tell us and if this verse is talking about a case where the lesion already spread there or is it talking about a previous case or a new case as we're soon going to see Rashi has a long discussion on this verse verse 44 after the purging process the house has to be quarantined for another week and now on the seventh day of the first quarantine of the second quarantine week let's see what happens here but I call you and if the lesion erupts again in the home the raw and the coin examines it and he sees what's going on the he may pass on the again the and the lesion continues to spread. What happens is now This is a which is continuing to spread in the home. The house now becomes dummy. So let's see where we're talking about. When is this referring to and when did the coin come back? So the coin comes back and he examines the home and he sees that the is spreading. So therefore the Torah says, "Okay, this is a spreading This is destructive and we got to condemn the home." I would have been able to explain that the is coming to tell me that the only time that the house is considered condemned and impure is only after he returned and after they cemented it and then it continued to spread. And therefore that's when it would be considered impure. That can't be because because we learned previously by the clothing the word is the same word that this is a which is eating things up. It's going destructive. But by the we see it by homes. We see it as well by garments. It's so to the same way over there with the previous case where we had this word team it made something impure even though it did not spread. So too when it comes to the lesions of the home team it also then impure the home even though it did not spread. So the question is then if that's the case that the word tells me that it is the house is condemned and impure even though it didn't spread. So then why does the Torah use the terminology "if he may pass her" and behold it spread? So therefore Rashi says, this verse is a separate entity for itself. The income of a Cayman shall be closer. The place of this verse is really not supposed to be here. Ella, it's supposed to be after verse Ella before verse 45. The meaning if it says the not such a buyer it's the not such a buyer it's the after all of in the next verse where it says it should be really after verse 45 where it says and he knocks down the home. How you will lift it right afterwards I should say the in your if the lesion returns. And because that's talking about when the lesion spreads after the quarantine of 1 week. And then after the quarantine of 1 week it then comes back and spreads even after they cemented it. So then he has to quarantine it for a second week. And being after the second week the house that becomes condemned and then I might have to knock down the house. But we already learned that in the we already learned because it uses the word and when it reappears again itself it's still impure. So doesn't make a difference if it spreads or not. So then what does it mean what does it spread? What is it coming to tell me? So you actually explain this follows. It's going So this place is before before verse 48 and it explains as follows. The non-issue of a pass her Rashi explained he sees that it spread. Only it's coming to tell me that if I see a lesion who is standing in its way where is the same way the first week and then the coin comes at the end of the second week. And then he sees that it spread the second week. Should I be a cause of the minor clue because this the Torah hasn't yet explained about what happens if it hasn't spread by in the first week the measure can't so therefore tells you So over here it's talking about Rashi explains that this word, if he sees that it spread, what is that referring to? Verse 44 is telling me in the first week it stayed the same. And then in the second week it then spread. What my Yasa lay, what happens now? When it spreads after it was already quarantined for a second week Yohai lay with sink it at you should right away knock it down. Give me a shot of some milk like like it says in the next verse 45. The Nazis bias as we're going to see in the next verse what happens when you condemn a home, you got to dry break the house down. Tom would lay more therefore going back to verse 39. The shove I coin the coin is to come back. The coin has to re-see what's going on. And he has to see if it spread if it didn't spread. Then the coin comes back in verse 44. Neil Matt, what do we learn from here? Be of a Shiva that we learn from the words over ball coin the shove a coin again comparing the different cases of the different types of lesions. Ma Shiva just like when the coin returns in the first week vacation the same way the Torah tells me that when the coin comes back the first time. What do I do I only have to remove the stones and re-cement and re-scrub? I don't have to condemn the entire home. I don't have to knock it down. I've been so to when he comes now after the lesion stays in its space and it spreads in the second week what does he do? He takes out the stones, he scrubs, and he puts more cement, and lets it be quarantined for another week. Now in if it returned a third week, night dates, then he has to knock down the house. But if it doesn't come back, Torah then it's still pure. So, what do we see from here? So far Rashi tells us I have one week, two weeks before before I knock down the home, it has to be a third week where it reappears and spread. How do I know that if it still did not spread in the first and second week that I just leave it the way it is and I don't need cement scrub and cement and I don't knock down the house and I give it a third week of quarantine. Tell me the lawyer might be forever 44 that I learned about that the coin comes along and by the way the same way we say later if he comes. What's he talking about because of the double what's he talking about when he comes? If the person is if you want to tell me that it's spreading the first week you already said it before in verse 39. And if you tell me it's talking about that it spread in the second week but it was good in the first week and if you tell me that it's already said in 44. So what is it telling me in verse 45? He comes at the end of the first week and above he was saying he comes at the end of the second week. But then what happens is he comes in the third week. And then what does he do for two weeks? It doesn't spread. You have to think okay, it's all good. It didn't spread for two weeks. Commission come with tears of bias and then you will make it appear to me again near by neighbor. Therefore he says be I healed that lesion meaning why is it the Torah telling us it's not that the house the house only becomes pure only when there's no lesion there whatsoever. So then what does he do? What is it what does he do with the hell? Because it's a again we have using the same words because the Torah used the word here but and he uses the later the word about marble in the gate of the house and the same way previously he was able to chop out the stones and scrub it and re-cement it and then he's given another week to come and so too later on even after two weeks and it still stayed in the same place and it did not spread even after the 2 weeks, then he has to just re-cement it. But, if the lesion spreads after the third quarantine, that's when they're really going to have to knock down the home. So, what we see over here is that if it doesn't spread, you have up to 3 weeks until the house is fully condemned to be knocked down. Okay, this over there is kind of what it's explained in Torah's coming. So, bottom line, Rashi's summarizes for us Gamara Shalom Dover what we come to conclusion of everything over here is as follows. Ain Natiza Ela Ben The only time that you will actually destroy, knock down the whole home, is only a lesion that comes back after I already removed the stones and scrubbed it down and re-cemented. Ve Ain Chaitzer Sodich Bishin and you don't need that it should spread even if it's just there and it continues to be in the home, you would still have to knock down the home after 3 weeks of quarantine. Ve Seider Mikra is Kacho and if you want to see it in the order of the verses, it will be as follows. So, verse 43 is going to go first. Ve Im Yashuv then you're going to skip over Ve Not, that's the verse 45. Ha Ba La Bayis, the verse 46. Ve Oichel Ba Bayis, the verse 47. Then afterwards, kind of you're going to go back to verse 44. Ve Dibera Be Emes Ve Dishin, and that is talking about if the person comes in the first week. Shenayim Shlishi that it gives him a second week let's get it to quarantine it. Ve Safe Shavuah Sheni, let's get it therefore it says he sees that it spread at the end of the second week. Ba V'rosh Ha Pasuk, then the Kohen sees and said it spread. Ma Yaseh Lei, what does he have to do? Chail Tzikatev Shavuah, then he has to scrub, take out the stones and re-cement. Gives him a second a third week of quarantine. Then Chazer, then if it comes back after that week, Chazer, then it returns and he has to take down the home. Lo Yichazer it didn't return, the lesion is gone, don't see part of the home is pure, you can bring birds. Bottom line is when it comes to lesions, there's not more than 3 weeks. 3 weeks is the longest period that a person would have to deal with it to be be quarantined. Now, after you finish for verse 44, you have to now go all the way skip ahead to verse 48. If he comes if he comes at the end of the second week and he sees that it didn't spread and now now this comes to tell me that if it still hasn't spread in the first and second week what does he have to do? I would think that because it hasn't spread for 2 weeks now it should be considered pure. Therefore the Torah says Therefore the Torah says you may think oh it's automatically pure. Therefore the Torah tells me no. It actually has to be removed and what's considered healed, healed means that you have healed it. The house has now been removed. You peeled off that lesion. You have now re-cemented it. You've re-put it back and now no lesion has reappeared. But this one you can you still see it even though it still stayed even though it didn't spread. You have to remove it. You have to scrub it. You have to re-cement and has to be quarantined for another week. That's why I go to verse 48 where it says when the Torah if the Kohanim comes. When is he coming at the end of the second week? He has to re-cement it. There's no cementing without first removing and scraping it around after re-cementing it. But, he doesn't return at the end of in Yirpa Nega, cuz at that point then you can see that the lesion is not returned, it has been healed, if he khazar. But, if it did return, far period shall tone of the Tita. If it did return, then you have to take down the whole home. So, when we talk about Kinyirpa Nega, means that there is no lesion at all, not just that it didn't spread. And if it didn't spread, if it didn't return at the end of the third quarantine, that means after taking off taking removing the stones and removing and scrubbing and re-cementing, that's when it's clean. But, if it just didn't spread, it's still there, then you would have to take down the home. A little bit of a complication, a little bit of a complicated Rashi, because Rashi takes the different verses, putting 38 to 42, skipping ahead to 48, and putting it in perspective of giving us the laws of how we should understand of what happens when a home is considered condemned, completely to be taken down, or when it just you have to remove the stones. Verse 45. The nose of the bias, he must then demolish the home. It's a van of its stones with its eight of its old tools with all of our bias and all the mortar and dust of the home they take them to a market and they'll take it out of the boundaries of the city on the tummy to an impure place. The above of our bias or any person that may enter into the home call you may his grace all the time as long as it's a in its initial quarantine. Also eat my that will make the individual who enters the home tummy pure at the Arab until the evening. Rashi, call you may his grace. The loyal Shakala of his Nega, not the days that he was busy um that he removed that he was scraping it and he was and he was re-cementing it. Yoko Shani may tell him Shakala of his Nega. I would think that just be it's a this excludes a person who is about a home that is considered condemned, that it's considered impure, that while you were ready to remove the lesion, Tom and Lamar call you may that even the days even after you remove the lesion, that means as long as it's considered 7 days of impurity, if you walked into it, you become impure. Yitma daro is impure until the evening. It comes to tell me "She ain't metame begadim." The person becomes impure, but his garments are not impure. This is even if he stayed there even for the amount of time that it takes to eat a half a piece of bread. Only one that eats in the home has to wash his clothing. Ain't how do I know? I only know about eating. What about if he lies down in the home? Therefore it says afterwards what do rest in the home? Ain't I only know if a person eats and lies down. What about he's just standing there? You have he has to wash his clothing. We have to leave her. It's coming to include anything that any person that stays there besides washing his clothing that it does not have to wash his clothing only when he eats there or he lies down there. In case what do you say afterwards? Then why does it say eating and lying if it's not if it's already telling us that if a person that stays there his clothing become tame? So why does he have to tell me eating and drinking? So therefore eating and sleeping. So he says sleeping and sharing the to tell us that what is considered sleeping there even if you're just there you sleep there the amount of time it takes to eat a half a loaf of bread a half a piece of bread then that will be considered so too a time that you'll have to wash your clothing. But if you just walk into the home, you don't eat there, you don't sleep there and you're there for a very quickly amount of a time, the person will become impure but not his clothing. As we can see in the next verse, 47. And one who comes to lie down in the home you have to you will have to wash his clothing. So too if a person eats in the home this is about a half a loaf of bread approximately 4 minutes according to the strictest opinion you Begadav will also have to immerse his garment in the mikvah. Verse 48. If the boy of Yarkon if the coin will then come for an exam if any lesion has he takes advice after they re-cemented it. The Tira coin is a bias and then the coin will then say that the home is purified can you buy an egg up because it's been cleaned and healed from the lesion. Verse 49. The locus of the hottest advice and then he will take to be able to cleanse the home to purify the home. States a point in two birds Edison a cedar stick which needs a loss and a scarlet strip of a and a hissop. Verse 50. The show hot. As a tipper. The show hot as a tipper and then he will slaughter one of the birds on Harrison to a person we are vessel on my own on spring water. The locus of the hottest advice he then must take a bundle which in this bundle he will have in it eight of the cedar stick versus a and a hissop versus a loss and a strip of the scarlet wool this is a tipper of a higher and together with that will take also the live bird for total list of a tipper of a scooter and will immerse it. He'll dip it in the blood of the slaughtered bird in the home and in the spring water in this mixture that we mentioned previously. The level of the highest chef upon him and will sprinkle on the home seven times. 52. The highest advice with this he will then purify the home. The level of the highest with the blood of the bird in the home and in the spring water and with the and with the live bird and with the and with the cedar stick and with the and with the and with the and with the strip of scarlet wool. Verse 53. The show hot tipper of a higher and with the and then he sends away the live bird outside the city opening a salon to the field. The keeper of the highest this would be an atonement for the home with the higher and now becomes ritually pure. Verse 54. This is a tipper of a are the laws regarding the negas tsara'as or all the lesions that have to do with that tsara'as for a nosak and for a nosak. Those are the two types of lesions and tsara'as that make a person impure. so two tsara'as that affects a garment or a home. The last ace is a pakhas or for a wool white spot or an egg membrane spot or for a snow white spot. to by which one would render decisions on the time when a person would be considered to tameh or when he can get rid of his or when he can get rid of his defilement. These are the laws of the tsara'as. These are the laws of the tsara'as. 57 the highest tameh What does it mean by is a is a tameh? This is that a person is able to know when which day and when a person will become to tell us that in every single lesion there's a certain time which day he can make him pure and which day he would become impure. Chapter 15 verse one. Now that we've mentioned the different types of impurities of tsara'as, the Torah goes on to tell us about other types of impurities that come naturally to a person. These are impurities that come to males because of abnormal discharge. And God spoke to Moses and Aaron saying Speak to the Jewish people. And you will say to them each each If any man If he has a discharge from his reproductive organ his discharge itself will be making him tameh. What does this mean? Rashi explains as follows. When you will have a discharge, you all feel I would things of me call mocking that a discharge from any place in his body. Yeah, it tell me would make him impure. Tom would lie my study. Therefore, it says from his flesh. The light comes sorry, not every place of his flesh. After she killed him a muscle of sorry, so he said to the dean. After the Torah makes a difference between one flesh and other places of a flesh, we can now learn something out of this as well. Team may be love over a team of a lover. A there's an impurity that is by a male for discharge and for a female by discharge. Both of them become pure. Just like we find by a in female that the place when she becomes impure, this is considered a lighter sense of impurity that when she sees the blood of menstruation mid-time at the mirror then from a blood of menstrual period which then she becomes more of a strict impurity. Zero of a zero of a mocking tumor or she met a man to my color carry me time at the mirror zero. So, what we see over here is what we are understanding is what this means of where this discharge comes from. As we comparing the male to the female, the same way that the female becomes impure. Where is her impurity from? From the place where she has her menstrual period that causes her to be impure. And the so too when she has that discharge that comes from the same place that would make her impure. So too, the male when he had becomes impure in a more lenient level of carry and that discharge is from also from the reproductive organ. So too, the discharge of the zero which is more strict impurity is also from that place as well. Zero of a tummy limit is telling us a lot deeper in the actual drop she met a man that's would make the discharge itself would make the person impure. Zero And what it talks about over here is Rashi is explaining to us what this discharge may look like and this it's similar to the watery liquid of dough of barley or that it's very easily to it's it's very liquid and it drips more and he says it's more similar to the white of an egg which with that would be able to where the chick comes from. So, it's more runny. And it's different than semen which that is more it's not as liquid and does not run. That's from the like white of an egg which is not fertile for a chick to come from. Verse three. So, just the the difference that we have when it's watery and one may be like the white of a spoiled egg or white of a sound egg. Verse three. The Zesti to master the Zevi. In addition a man experiencing different discharge can become ritually impure as well. This is how this impurity can come due to his discharge. Ror sorry reproductive organ freely with discharge of his reproductive organ is plugged up or by discharge of because of somewhat more viscous then to master he his defilement is in him. Rashi explains as follows. Ror Malashian rear like from the word like a spit shazal sorry is a Vic mayor you see it at all that the discharge that's coming out is like a something that's clear like the saliva that comes from his mouth. The mission shall you tell off that it comes out very thick the say some is pure and therefore will block and plugs up his reproductive organ the mission sorry me to and therefore his flesh becomes plugged because of the discharge so I will show you this madrasah the madrasah explained as follows monaco's of region will cry to me over here the sages explain of what the levels of impurity are and how if a person sees this discharge and what would be considered how and when he be considered impure the very fact that the Torah says each each zone means sorry is a Vic time and when a person has this discharge he becomes impure the monaco's of another Torah continues to enumerate three different types of things that the person may experience and tell me that he goes and tell me she never to have a very sorry is a Vic time and never to the Torah enumerates three different types of cases if it's plugged if it's a if it's a running or different scenarios of what may be considered impurities how can that happen is it possible what does this mean what is it telling us how do I make that these all should be considered one level of impurity the two of them two of these cases of scenarios would make the person impure for the discharge the solution is but if a person has all three of these instances must keep the carbon he will have to then bring a carbon as we see later on where he has to bring a carbon for an atonement to sacrifice for atonement verse four call how Mishka of a love now any object that is intended for reclining upon and then dissolve the person who had the discharge reclines on it he will make it impure the whole act shall you show of and any vessel or that he any object that he sits on it, yetma will also then become impure. Kol hamishkav, haroy lemishkav, it has to be something which is meant for reclining. Yochal av is think shafil um yochal bo achas is even something which is used for something else, that it would also become for example like a door or a board, that would also become impure. Tamud leima she yishkav that he has to lie in it, he has to recline in it. Asher shachav that somebody already reclined in it in the past. Lo nemar ela she yishkav, it doesn't say that he reclined, but it's used for reclining. Kam yuchal tamud leka achas has to be something which is made for it. Yotzei she im lo al hamid, finas amalach tein lo, not one that they tell him, "Hey, what are you relying down on that door? We need to use it to put up a door." So just because he reclined in it doesn't make it impure. It has to be something like a mat or a bed or a cot which is used to recline in it that that's what would make it impure. Asher yeshev and it doesn't say Asher yoshav lemar, Asher yeshev lemar. Kam yuchal tamud leka achas has to be something which is meant to sit on. So if he's sitting on a bowl or barrel or a bucket which it's not meant to sit on, it's not considered impure. Verse five. I anyone who touches an object that the man with the discharge has lie reclined upon wash his clothing for the mind of the tire and then he is pure in the evening. Ish Asher yiga bemishkavi Rashi, lemin ala mishkav shechomer min amaga, it's telling us that if a person reclines in something is more strict than when if somebody touched something. Something that the person with the discharge does have reclined on now becomes a principle of impurity, that means the father of impurity, and this now can make other garments and people impure as well. Fa amaga she in a mishkav, but if he just touched something but he didn't recline in it, in a lov ladat um in a metabel ichlam ashkim doesn't make a person or vessels impure, will only make food and drink impure. Verse six. Somebody who sits on an object that the that the person with the discharge sat on impure until the evening. Verse six, even if he didn't touch the actual place with his body. Even if there's four different objects one on top of the other, cool you're still makes it impure because he sat on it. So too will be applied if you reclined on it as well. Verse eight. Verse seven. Somebody who touches the flesh of a person with discharge wash his clothing and immerse himself in water but tell me and the other and he will be impure until the evening. And anything that the man with the discharge will ride on will also make impure. Rashi, verse nine. I'm sorry, verse eight. If the man with a discharge were to spit on a pure person and he has to wash and immerse himself in water impure until the evening. That means he spit on him. And it touched him or in the soy or he was holding something that the saliva of the one on the one on the one on because the saliva of a of a person with discharge makes something impure even just by carrying it. Verse nine. And and that the one may have saddled upon it or he may have uh rode upon, was riding upon it, then he becomes tamei as well, becomes impure as well. The chalah America of half of which he even though he didn't sit on it, the grain of tough as he struggled like the uh the wood that's on the top of the saddle, tamei it still becomes impure because of riding on it. However, the actual saddle itself, he has to sit on it in order for it to become impure. Verse 10, the chalah anybody that touches anything that may have been under the man with a mis- discharge he becomes impure until the evening and he says or somebody that carries them he has to as well has to wash his clothing the tamei and then is impure until the evening which at that time he gets rid of his defilement. Verse 10, Rashi. Anything that shall zav under the zav probably it's coming to tell me about if somebody was riding he tell me give us a god of only if he touches it but you don't have to wash your clothing. And this is this is something which we find more strict when something that was sitting on something than something that was riding on it. That the difference would be that when a person who is lying down or sitting on something that would also make the garments. However, if somebody that's riding that doesn't make the garments but will only make the person impure. If I know you say someone who carries it call on everything that we mentioned before concerning a man with discharge zai vai whether it's his discharge reiki his saliva shih or semen or maybe raglav or his urine reclining for America for something that he was riding on or the Torah comes to tell us my son Adam the Tommy carrying any of these items would make the person impure as well as making his clothing impure as well. Verse 11. And anything that the man who has come the the the zav who has this discharge touches, the yad of the shayt of the mayim in his hands and they have not been covered with water of the shayt of the begadiv then they have to wash his clothing mayim immerse himself in water for time or not or even down being impure until the evening. Rashi, the yad of the shayt of the mayim this is going on the zav, not the person who touched him. Originally toff of the mayim that means if the zav, the person with the discharge has not yet immersed himself from his impurity a feel positive even if his discharge stopped coming out the sofer shiv and he counted seven clean days that he's clean but the mikvah. The time of the hold of the mayim he's still considered impure. The fact that the Torah uses the terminology that he hasn't washed his hands meaning that he hasn't been immersed in water the comes to teach us that the water of the mikvah has to be only the revealed part of the person not the inside that when we talk about immersing the person the immersion has to be only the revealed part of the person not the inside of a person has to be immersed. Only the revealed part of the person not the inside of a person has to be immersed. A clay vessel an earthen ware vessel that the zav may have touched you shall have to be broken because since it cannot be cleansed. The whole clay any wooden vessel you shall have to be washed in water. Has to be immersed in water. The whole clay even if you just touch it from the back therefore tells us no it has to be that he we We talking about here that he had to put his hand to the actual area of the vessel that is explained in Torah when we talk about touching it means that he has to move it he has to he has to it has to be considered as if the even if he didn't touch it exactly himself but even if he moves it it's still considered tummy as well. Verse 13 and when the love becomes cleansed from this discharge the suffering what does he have to do when he's how does he become pure from it he has to then wait until the discharge is finished the suffering has to count seven days purification washes clothing himself in the spring water and live water and then he'll become purified. Meaning when the discharge stops seven days seven clean days seven clean days once the discharge stops that he doesn't see any discharge during those seven days the cooling have to be seven continuous days without interruption. Verse have to bring two doves two pigeons and ball if they and ball if they have to bring himself to turtle doves pigeons ball if they have to come in front of God the entrance of the tent of meeting when the sun gives them to the coin. Also then the coin will make them one for a sin offering one for an ascent offering and the coin will then atone for him being atonement for him if they are in front of God from his discharge impurity this concludes the sixth Torah reading of partial Torah.