Tazria-Metzora - 3rd Portion

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.