Tazria-Metzora - 7th Portion

Join me as we learn three tasks for Shabbos, the seventh Torah reading of Parshas Tazria Metzora combined. We are now in chapter 15 and verse 16. We are now learning the laws pertaining the different discharges. Yesterday we learned about the discharge that come from a male. Today we're going to learn about the discharge that comes from a female and as the different impurities that can come from seminal discharges or other menstruation menstrual discharge that will cause a man or woman impure. Verse 16. And a man from whom there issues a discharge of semen. The whole body and entire flesh and will be impure until the evening. Verse 17. Or any garment or any item of leather. That has semen on it. Therefore, it has to be immersed washed in water and it is impure until the evening. Verse 18. Any woman who engages with a man in marital relations. And there was a discharge of semen. Therefore, they have to immerse themselves in water where they will remain impure until the evening. What is this telling us over here? If we already learned about the impurity of the man that if he has a discharge he has to be immersed himself in water. This is telling us this is a decree of the king that the woman when she has a relationship with her husband then she has to she becomes impure. This has nothing to do with her touching the semen of the man. This has to do just that the Torah says that when a woman and man engage in marital relations therefore they the woman has to immerse herself in the mikveh as well. Verse 19. Now we're going to discuss if a woman has a discharge a uterine discharge. And her discharge is a menstrual and it comes to her a uterine discharge for seven days is for seven days she will then be in her menstrual blood. Whoever touches her blood becomes impure until until the evening. Rashi explains what the language of the Torah is telling us over here as follows. Verse 19. I would have thought that when she sees blood from any of her limbs therefore the Torah says that it has to be from the place of the source of her urine. She only blood that would make a woman impure is blood that comes from the source meaning that it comes from her uterus. The only time that it's considered blood that would be considered impure is only if it's red. In her menstrual period the reason why it was called nidah nidah comes from the word condemned or banned that she cannot touch any person because of her flow of blood. Tia she should be in her nida in her menstrual period I feel she is in nida. Even if it's only the first time that she noticed the the issue observed the blood and it's only her first day she still has to be considered impure as if during the rest of the seven days as well. Verse 20. Any object of which she reclines upon during that time of her menstrual period. She will become impure whatever she touches and sits on will become impure as well. Verse 21. Anybody that touches the things that she reclined on would have to wash their clothing and immerse themselves in water being pure until the evening. Anyone that touches any object that she may have sat on will have to wash their clothing and immerse themselves in water and pure until the evening. 23. Email or a clean sheet he is a love. If on the object if on the item. On an object that she reclined upon or sat upon. Someone touches it. And somebody touches and someone touches it then they become defiled until the evening as well. They become impure until the evening. Rashi explains what that means. Email a clean sheet who. Explain this follows. If somebody is reclining or sitting on her recliner or her spot. Even if they did not touch it. So for example there's a bunch of. Pillows and they're sitting on one of the pillows that touched the pillow that she used to sit on. And this is also part of the impurity that we mentioned before she would have to wash your clothing. On the object, this is America of this includes the what writing on. But no good boy in America when touching it that's not referring to writing she needs to have me out of the key Lee which was just included about on any vessel that you may be touching but no good boy eat my. What does it mean when you touch and you become impure? The any tone keepers forgotten. And then you don't have to wash your clothing because writing doesn't make touch impure for the person to make the person's garment as well impure. That's what we mentioned previously the difference between riding and sitting. Sitting would make the garments impure riding would only make the person not the garments. Verse 24. The image show you wish give each ASA. If a man is together with a woman and engages in marital relations. With the Haney does a love. While she is still in her menstrual period. With Tommy she was young. I'm sorry. If a man engages in marital relations with her. And because of that to Haney does a love. And then she is caused that she has her menstrual period at that time. What happens is Tommy she was young and she then transmits to him. And she becomes and they will both be impure for seven days. Anything that he reclines on will become impure as impure as well. Rashi 24. To Haney does a love. Meaning that the impurity of the Neda of the menstrual period goes on to the husband as well. You all can lie with think that the that the reason why her that the that the reason why that what does this mean that she becomes impure. Is that the same time of the impurity applies to both. That whatever is the remaining time of the impurity should end in the same way when she ends her impurity, he should also end impurity. That if he was with her on the fifth day of her impurity, he shall only be pure for three days because she only has three days left. That he is born pure for seven days. What does it mean that he'll have impurity meaning that even the person who was engaged that relation So over here it's telling us two things. Number one that the man is always impure for seven days. Even if she's almost finished her cycle, meaning she's in her fifth day and he starts and he waits around the seventh day. Number two is that the same way she makes everything impure, so too whatever he touches will make everything impure as well. Verse 25. So until now we were talking about the woman when she has her regular menstrual period and when that she becomes impure. Now we will discuss the ritual defilement that a woman contracts from any non-menstrual bleeding and the different types of this discharge. So if the woman is having a woman who discharge blood flow for more than two days and this is not in the seven-day span of her menstrual period. Or during the time of her seven-day menstrual period, she also has some type of discharge. All the time that this discharge is coming out of her impurity coming in the same during the same time of her menstrual period, she she will then be considered impure as well. Rashi What does it mean many days? Three days not in the time of her menstrual period. Acharei she shiv'a yemei nidasa, after she already finished her seven days of seeing her menstrual period. This is already three days. So, she saw blood for three days straight on the 8th, 9th, and 10th, let's say. And seven-day period of her menstrual period, verse 25, concerning a woman's defilement from abnormal discharges. V'isha ki yazuv zeiv dama, a woman whose discharge of the uterine blood flows for more than two days. Yamim rabim, for more than two days. Belo yes nidasa, this is outside of her of her time of her menstrual period, of outside the seven-day period that we discussed before and as we'll elaborate soon in Rashi about when we talk about the seven-day span of her menstrual period. O ikhi sazuv al nidasa, or she has a discharge for more than three days after her menstrual separation, kol yemei zeivti mosa, any time that she has a a discharge that will make her impure, kimei nidasa, she will be impure in the same way she is when she has a menstrual period. Tamei'a hi yesh she stays impure. Rashi explains as follows. Yamim rabim, first of all, what does it mean many days? Generally, plural amount of days is two. When it says rabim, many means more than two days, which is three days. Shlosha yamim. Belo yes nidasa, not in the time of her period. Acharei she yatza shiv'a yemei nidasa, after she already finished the seven days that she becomes impure for her menstrual period. So, let's say now she has from 1 through 7 is her menstrual period that she's she's impure for. And now, 8, 9, and 10 she has again another flow, which is a discharge that is called a zava discharge, which will make her impure for those three days. Which then she has to have not only for those three days, but for the seven days of the zava period, as we'll explain in the next Rashi. O ikhi sazuv, Or she has a discharge for the next three days. During these three days, only Dasa. What does it mean on her menstrual period? Meaning separated from her menstrual period by one day. So, for example, 1 through 7 she has a regular period, then a day separated, and then 10 11 and 12 8 9 and 10 or 9 10 and 11, whatever it may be that she has, then uh another discharge. And that discharge would make her impure for seven days as Rashi's going to explain. Zoe Zava, this is what's considered a female uh discharge uh impurity. A Zava. Umishpat Hadas B'Parasha Zu. And in this the laws pertaining as Zava is explained in this week's Torah in this uh section of the next few verses of 25 through 30. V'lo K'Das Nidah. And it's very different than a woman who has her menstrual period. Shazu. Cuz when it comes to a Zava, a woman who has this discharge, she needs to count seven days of clean days without discharge. After the seventh clean days, which she has to then bring a sacrifice, a carbon for an atonement. V'ha Nidah, however, a woman who only has a menstrual period, einah Tunas V'iras Nikinim, does not have to count seven clean days. Elo Shivah Sh'yamim T'yihyeh Nidah Osah. Seven days from the time of her menstrual period until she finishes her seven-day count. Even if her menstrual period only finishes five days into the count, and she only has two clean days, then she still only has to wait seven days, and she does not have to bring a sacrifice. Bein Ra'ayah, Bein She'einah Ra'ayah. Whether she sees blood during the seven days or not, she has to wait seven days, and Bein She'einah Whether she doesn't she seven days, and she does not have to bring a sacrifice. So, you can see the number one difference is a Zava would have to first of all wait seven clean days after the discharge, and then also have to bring a sacrifice at the end. A nidah, which is a woman for her menstrual period, does not have to wait seven clean days, just has to wait seven day period from the bleeding. And as well, does not have to bring a sacrifice. Today, Jewish law, a nidah as well wait seven clean days, and that is an extra stringency that the women took upon themselves that anytime they have a discharge, because it may be a zavah, they also wait that extra seven days. But biblically speaking, the nidah only waits a seven day period, not seven clean day period. The darsh of the Rabbis The darsh of the parshas of the Rabbis explained in this Torah reading, in this explanation, they've come to see that there is 11 days between a person between the woman's end up when she sees blood for the first time, which we would call the days of nidah, to the beginning of the next days of nidah as well. Any three day period that she has a discharge, one of the consecutive three days after the period of the first seven days, that means in these 11 days, she would be considered and qualified as a zavah, not as a nidah, which would then make that she would have to wait for seven clean days and bring a sacrifice as well. And every 18 days, that means you have this period of 18 days from when the first time that she sees her blood, she then the for the menstrual period, she counts seven days of the nidah, then 11 days of called of a zavah for the zav. Verse 26. Call a mishkav anything that she would recline on, which now we're going through the states of impurity that which she would cause. Call you may zavah anytime during her discharge, it can mishkav nidah, so it's going to be as if she's a nidah when she has that impurity. Yelah will be like her. So to any vessel that she would sit on, tameh, it would be impure. Yea ketumas nidah, so would have the same laws as applied when she's is during her menstrual period. Verse 27, Call in a gavah, "Whoever touches them and comes in contact with them will become impure. They will have to wash their clothing and immerse themselves in water. They will be impure until the evening." Verse 28, "If she becomes rid of her discharge, she then will have to count seven days that she will be clean, meaning that there is no discharge coming from her any longer. Only afterward she becomes pure." Verse 29, "After the seven clean days, on the eighth day, she will then take for herself two young pigeons or two turtle doves or two young pigeons and bring it to the entrance of the tent of meeting. The then the coin will make one of them as a sin offering and one of them as a burnt offering. This will now become as an atonement for the individual in front of God from the defilement from the fact that she became impure due to her discharge." Verse 31, "You shall separate the Israelites from their impurities so that they should not die on the account of their impurities by them making my tabernacle my holy sanctuary impure that is amongst them." Rashi, what does the word mean? Comes the word means to separate. And therefore, over here, the terminology of the word is that they should separate, that they are considered segregated, different, and they must separate themselves because of the laws of impurity. As we see by a Nazir, a Nazir means he separates himself from having wine. So, do we tell him Nazir Nazir separate yourselves, go back. Separate yourselves from your brothers. What does it mean they should not die with this purity? Over here we learn that if a person begets the death where a person dies prematurely, over here it's considered the concept of death cuz the whole punishment of Koresh means that he's dying prematurely. Therefore, in this case it's not only it's actually worse than the capital punishment because in this case he dies prematurely and so to his children. Verse 32. These are the laws pertaining to a man who has an abnormal discharge of a taste of a discharge and as well if he has a discharge of a man who has seminal emission. Which would cause him to be impure. This status of a discharge Why does the Torah tell us about these two in cases? So, over here we have number one a discharge once. What is the law about a person who has a seminal discharge? Which then had a carry to tell me to myself that he has it tells us about a law pertaining if a person has this discharge and he has a seminal discharge as well as whatever it may be. He will then become impure as a Balcary and then he becomes impure for day until that day that he immerses himself in the mikveh and then he becomes impure. It becomes pure. As well as this tells us about a menstruating menstruating woman, someone who has an abnormal discharge as well. A or a person who has this abnormal discharge whether a male zakhar a male or a nekevah for a male, ula ish, and as well as to a man asher yishkav im to male who engages in relationships with a woman who is impure. Rashi zos hazav as avei baal shterias ubaal sholishias. This now refers to the first case, the first verse was talking about a person when he sees a discharge once. This verse is talking about a individual who has either has noticed it twice, he has it two times in a two consecutive or baal sholishias or three times. In these cases where they then have to count seven clean days and have to immerse in the spring, where it has a different law pertaining it. And this is what the explained previously the different laws pertaining azav and azava a man who and a man who had a discharge three consecutive times. And what the laws of their impurities are. As we know the laws of purity and impurity is something unique as the Torah says vizartem as the Jewish people are segregated, are separate. They have unique laws. This is what makes us holy. These are not laws that we understand rationally and because we follow these laws as God told us to uniquely to the Jewish people, this is what engraves as the word choik, carves, and key and solidifies our connection and relationship with Hashem. This concludes the Torah reading of parshas tazria metzora.