Tazria-Metzora - 2nd Portion

Join me as we learn together Humash for Monday Parshas Tazria Metzora. This is the Torah reading of Tazria and Metzora when read combined. The second Torah reading begins on chapter 13 on verse 24. Yesterday we read about different uh levels of impurity. The first one pertaining to a woman when she gives birth. Then the Torah went on to tell us about the laws of impurity that are caused by different diseases, skin diseases that we call tzaraas. Those skin diseases can happen in a variety of ways and when they would be considered impure that the individual would have to then go outside the campus will be discussed in the Torah reading of Metzora. Today we continue with the tzaraas that develops out of a burn. While yesterday's we spoke about one that develops out of an infection that was there but the warm skin underneath. Over here we talk about one that develops out of a burn. First 24. Or if there's a flesh, this type of tzaraas, if there's a burn on the skin. Or if there's a flesh that will be on the skin a burn from a fire and the healed area of the burn is a snow white spot or is either with white and with red streaks or if it has white or red streaks going through it. So Rashi explains what this means. What are we referring to about this area of the burn? Over here he says as follows, Rashi The word michyas comes from the word that it's starting to become high, that it's starting to be healed. Shnin mint milas, in the word in old French it's the word shninment. K'she choy sa michva when this uh burn is now starting to feel it's starting to get better. And it's starting to heal. A michva nef chola v'heles b'suka. This actual burn is starting to turn into snow white color. Which is mixed with some red streaks, oil of one chalaka, or completely white with some white streaks in it which has no other color mixed in it. V'simani michva, how do I know a disease which is called a burn? V'simani shchin and the disease of that we mentioned previously which was a like a lesion which was there because of an infection. Shavim heim, they're very similar when it comes to the laws of impurity. V'lama chilka akasa, so why then does the Torah make it two separate laws? Lo amar to tell us she ain't mitstarfim zeim zeh, so let's say if a person has an infection and he had a burn or one caused from the other, which is very possible. A half of a size of let's say of the one and a half the size of the other will not combine with the two. So for example no let chotzi gris v'shchin v'chotzi gris b'michva. If there was a half of a gris, which is a measure of a lesion which was in one of the infected part which develops in a burn. And another one which would develop in an inflammation. So chotzi gris b'shchin v'chotzi gris b'michva, half a gris in the inflammation and half a gris in the burn. Lo y'dein, they're not considered that they would complete as one uh infection or one disease that would make the person and qualify them to be impure. Next verse, verse 25. Verse 25. The raw is a coin. The coin will then examine it. He needed love and above the head is and over here now the dark here that were originally dark now turn snow white as well. Or my old make me know and also the other spot is turned white and the appearance is deeper than the skin. So I see this is considered us. But it's spreading the burn the team is a coin the coin will then make him impure. Negatives are this this will be qualified as a lesion. Verse 26. And if but if the coin examines it in the snow white spot there is no white here which one and it's not deeper than this flash but he came and it even got darkened and she was saying this and then she was saying to me and the coin will then quarantine this individual for 7 days. Verse 27. Then the coin will come back on the 7th day in positive if it spread by in the skin coin I said then the coin will make him impure. Negatives are this determines that this is actually a lesion and therefore he becomes impure. Verse 28. In doctor time and about us but if instead if the snow white spot remain the same in doctor time and about us now the actual snow white spot stayed it didn't grow like it did not spread but he came but it got darkened so I make the area of that the scar tissue of the burn. So I make it's considered scar tissue of a burn with TR a coin and the coin will then purify him tell them that he's clean and he's not considered impure because all this is scar tissue of a burn. Verse 29. Now we go to another case of tzaraas, which one that develops on a person's head. The ish o isha, a man or a woman, ki yihe ba'ay nega ba'rosh, if they will have a lesion on their head. Now, on the head, which is normally the hairy part of their head. O bizakon, or on their beard, where their beard usually grows. Rashi, ba'rosh o bizakon, in the head or in the beard. Ba kasuf, the Torah over here comes to tell us the halachah negashim bamokem se'ar l'negashim bamokem basar. Why over here we learned about all the different types of lesions, and the Torah over here is telling us that there's a difference between lesions that come in a place where hair grows and a place where hair does not grow. L'negashim bamokem basar, sh'zeh simanei basar lavan v'zeh simanei basar tzahav. When a place where a lesion comes in a place of flesh, over there the tzaraas, the lesion means that it becomes white hair. V- and however, one that where there's hair, a lesion there it becomes yellow hair, gold hair. And therefore, when it comes to tell us about the the beard and the hair of the head, it's going to be different how the individual become impure. Verse 30. V'ra'ah hakohen es hanega, the kohen will then must examine the lesion. And he sees that its appearance is deeper than the skin. V- uvo se'ar tzahav, and the two least two hairs inside that are thin, but they are pale gold. Dak, thin hairs that are very pale gold. V'timei oso hakohen, the kohen will then make him impure. Nesek hu, this is considered a netek, which is the name of this kind of tzaraas. Tzaraas harosh it's a lesion of this is tzaraas of the head o hazaken hu of the beard. Rashi As Rashi goes to explain what this means, the white here, the blacker that he had previously, became now like a light gold. But if the person's beard was always like a red-haired beard, light gold beard, then it's not considered um impure. Nesek, what is the word nesek? The name of the tsara'as, which is where there is hair, is called a nesek. Verse 31. Now when the priest, when the kohen will examine this nesek lesion, and its appearance is not deeper than the actual skin. The se'ar shachor ein bo, but he still does not see any black hair. Therefore, the kohen will quarantine this nesek lesion for 7 days. Rashi, the se'ar shachor ein bo, and there is no black hair in it. Oh, what do I know from here? Im hayah bo se'ar shachor, if there was to be black hair there, taher would be pure, and it would not have to be quarantined. Because when it comes to black hair, black hair is considered a purifying sign, a sign that this individual is not impure, and therefore he would be considered free to go. K'mashe'ne'emar, as it says, Later on in verse 37, he tells us about what would be a sign that this person is clean, that the black hair has now come there. Verse 32. And then the kohen will see, will then examine the lesion on the seventh day, and he looks at the nesek, and he sees that the nesek hasn't spread. And there is is gold hair there. nessic economic manner. And the view and the vision and the sea and the way the nessic looks it is not deeper than the skin. Then, the verse 33. V'iz galoach es hanessic. Then the coin then the person must shave himself in the area of where the nessic is. V'es hanessic lo yigaleach. However, the actual nessic itself he must not shave. So, where he shaves is in the vicinity of the nessic, but he's not allowed to shave the actual nessic itself, which means the adjacent area to the nessic as we're soon going to see as Rashi explains what area that is. V'hizgira kohen es hanessic shivas yamim shainis. And then the coin will then quarantine this nessic, this tzaraas lesion, again for another 7 days. Rashi, v'iz galoach, where is he going to shave? Saviv hanessic, around the around the area of the nessic. Svivos hanessic, but not the actual thing itself. He doesn't have to shave his entire hair or his entire beard. V'es hanessic lo yigaleach. And the actual nessic he doesn't shave. So, the question is how is that possible? If you're saying that he has to shave around it, how does he not shave it itself? So, what is it telling us? That im maniyach shtei sa'aros samuch leitzav. If he has to leave at least two hairs around the actual nessic, k'dei sheyeiniker, so it should be noticeable what's the actual space and if it spreads or if it doesn't spread. Imposa, if it does spread, shemifsa, because if it does spread, ya'aveir as said if he has to make a mark on the giluach, because then you'll see if it spreads it will go to the place where he already shaved and then you will know if the person becomes impure or not. So, therefore you have to notice where that area is. But if he's also going to shave the place that's right next to the nessic, you'll never know if it's spread or not. So, therefore, you have to leave a two-year space around it to know if it spread or not. Verse 34, the name of the coin will then come and examine the net sec on the on the seventh day. He nearly sec and will see that it did not spread by its skin and it doesn't look deeper than the actual flesh. The sec coin the coin will then say that he is pure the big other than the mercies of the mikveh and washes his clothes the and he becomes pure. Verse 35. If it impossible what happens if this net sec continues to spread? And meaning it does spread on the skin after he's already been declared that he's after he's been declared that he's impure that he's pure that he's no longer impure. So, therefore, what happens if it continues to spread? Rashi Torah say I only know to tell me that if he was actually impure that it spread Ella what happens if after the coin tells him you're free to go home you are clean and now it spreads me now in that even now will also be considered pure after the safe shore and the safe shore that even at the end of the first week or even at the end of the second week of quarantine how do I know that he's continues to be impure therefore the Torah tells us if it should spread meaning even if it spreads after the first time he's quarantined or even after the second time he's quarantined still and all he becomes considered impure and then he has to go according to what the laws of what happens to a person which is Torah say. Verse 36. The then he the coin will examine him and he sees that the net sec is actually spread by his flesh So, if the coin does not even have to look or check to see about the gold here. He does not have to search for any gold here, and he is automatically to me who is considered impure. Verse 37, what happens if the actual the appearance and the color of the nisek remain the same? The sayer shahar and not only that black hair started growing there. Near pine nisek that tells you that the nisek has been healed toiru is absolutely clean. The tiara coin and the coin will now tell him that get rid of pronounced that he is rid of any type of impurity. Rashi verse 37 the sayer shahar black hair minayan that means only if black hair comes there then this person becomes pure. Minayan for sure in itself. How do we know that I know that even green or red hair which is not gold will also make that this is pure. That's what we say here. That's why the Torah says here and does not say what color here. What is this color that the Torah calls tzahov gold in Hebrew usually tzahov is yellow. But what's this compared to this color? So, Rashi tells us that's how we were calling it gold until now. We haven't called it yellow because Rashi tells us that tzahov is the tafnisa is very similar to the vision of what gold looks like. Tzahov because the word tzahov is the tzadik and the zayin are very interchangeable and therefore tzahov comes from the word zahov gold. As we see in other places tzadik and zayin a lot of times interchange with one another. Toiru he is clean the tiara coin and the coin will then make the announce that he's clean. Tommy from here we know that if he is Tommy shatiara a loy toyer because even that means from here we know that if he is tummy and the coin says all your tire even though and towards that you pour even though you have the signs of impurity, you do not become pure because you are not pure because of that and it goes by the signs of impurity that the individual may have. Verse 38. A man or a woman key about them they will have in their flesh in the skin of their flesh is about to vanish. They have spots that are these white spots in their skin. Multiple white spots. Rashi Baharis Khabarburis spots. Verse 39 and the coin will then examine it and he may have a sermon he sees in the skin of their flesh Baharis chaos Lavani's. They are these dark white spots on the skin of their flesh. Boy Haku then this saras is what we would call Bohak. Podak boyer it is a type of pigmentation and the boyak means it is nothing more than a lack of pigmentation that erupted in their skin. Podak Podak boyer erupted in the skin and toy room and therefore they are not defiled. So here we have a different case where a person has multiple different spots. These different spots will then make that they are not considered impure. Let's see Rashi as explains what's going on here. Verse 39 Baharis chaos Lavani's and even odds it's not a strong white. Alakea it's very it's a soft white. Boy Haku what does the word boy Haku mean? So the word boy Haku means and either of them it's the type of white that one would see in a pigmentation of white that you see in the flesh of a person who has very red skin Ruso which is a person who's a red he has red by nature he has red skin. Ben Khabarburis Adam Dumo Sam Whether if the person has these red spots called also called boyak, which means these spots. Like a leopard individual. Should be not between each one of the leopard different colors. You see that the white is not that white and you have this shadow of white so to speak and therefore it's not as strong as a regular white skin, but it's more of a tan type of skin and this is what the is referring to as the word boyak means. Verse 40. This concludes today's Torah reading of Monday for parshas tazria and metzora combined.