Rabbi Binyamin Yuhanan -Tazria -Metzora

[Music] good evening today we are learning parashat tazria and parashat mitsura a double torah portion and um the topic of this week's double torah portion is spiritual impurity of people and uh as an introduction i will spend a few minutes speaking about uh the common impurities the two common kinds of tuma that usually happen to [Music] either a man or a woman that i mentioned in this week's double torah portion so the parsha starts with the impurity that happens after a lady gives birth this is called tumat laida the impurity after giving birth now we know that a lady has an impurity when she has her monthly menstrual cycle and the torah says that when a lady gives birth she also has impurity similar to the impurity of the menstrual cycle it is not because of the menstrual cycle and in fact the talmud says that whereas the menstrual cycle impurity is caused by the flow of blood the impurity of giving birth is not caused by of the flow of blood and therefore even if uh such a thing would be possible in theory as dry birth the talmud speaks about such a such a possibility that if a lady would give birth without even a single drop of blood she would still be impure because this impurity is not the impurity of blood but rather the impurity of giving birth now in general just briefly why do people experience impurity where does the idea of impurity come from and why specifically when there is a a birth sounds strange birth creation of life why should there be impurity before i address this let's first list the impurities that this torah portion deals with as we said it starts with the impurity of giving birth it compares it to the impurity of nida so now we have two giving birth and nida a lady also has a third kind of impurity and that is called zava the impurity of the tuma of nida happens because of the regular monthly cycle the tuma the impurity of zava happens also because of blood flow but this time this blood flow is not regular if a woman experiences a flow of blood at a time that she is not expecting her period and that usually happens after the the seven days when she would expect her cycle then she receives the status of zava zava in hebrew comes from the word to flow which means a woman that experiences unexpected flow of blood she is considered zava and impurity of nida and zava is a little bit different for example when a woman becomes anida she is impure for seven days and afterwards she can go to mikvam this is on the torah level and it doesn't matter for anida whether during those seven days she experiences flow of blood or not as long as at the end of the seventh day she stops her blood flow she can go to the mikvah and the next and right after uh nightfall she is pure whereas for as zava she first has to make sure that her blood flow stopped completely and only then she counts seven days that's the difference between nida and zava that she needs that zava needs seven clean days now the jewish ladies accepted upon themselves to keep the stringency of zava and the sages the rabbis approved it and they allow them to keep that stringency so now jewish ladies wait until their blood flow finishes and only then they go to they then they count seven clean days and only then they go to mikko this these are three kinds of tumar for a lady and they're called zava giving birth whether she sees blood or not doesn't matter just giving birth seeing regular monthly cycle of blood flow menstrual blood and an unusual blood flow zava a man can also have two kinds of impurity one is called kerry or he becomes baal kerry and another one is called zam so balcary is seminal emission whether it happens knowingly like during nocturnal emission or if it happens because of marital relations in both of these cases he receives the impurity of kerry and the this impurity lasts for one day he waits one day or during that day he goes to the mikveh then he waits until nightfall and he becomes pure so as opposed to for a lady for whom the impurity lasts seven days for a man balcherry for salmonella mission he is impure for only one day as long as he goes to mikko that day he is pure uh at night and a man can have a second kind of impurity which is called zav just like for a woman zava is an unusual flow of blood for a man zav is an unusual emission instead of a regular seminal emission if a man experiences a an unusual emission it's not a seminal mission then he becomes and there are both for zava and zab depending how many times they see how many days it can be either one day two or or seven days but let's talk about those standards of he becomes impure for seven days and uh the the unique law for zav is that he needs not only a mikveh not only a pool of water but he needs a spring of water water has to be coming from the ground not only water that is assembled in a pool from rain so um need spring water because their impurity is more severe they need a higher level of purification now someone asked the question do men have to go to mikveh now we know that women at the end of their cycle after they wait seven clean days they go to the mikro what about men if they have a mission do they need to go to mikro to purify themselves for men since the the law about the impurity of caddy is only concerning the laws of to my tahara rituals purity and impurity it is not obligatory for a man to go to mikvah but it is a good idea for a man to go to mikko to become more pure more spiritually uplifted many people do go every day or every time they experience a mission on the other hand some go only on fridays and some go only before holidays before yamim tov before the three festivals pesos shaww and roshan yom kippur and some only go before oshana yom kippur and that is because there is no um additional prohibition for a man even if he is impure except for the laws of ritual spirit spiritual purity and impurity and that only applies that only has practical ramification at the time when we had beta mcduch and the time when we had to be pure to enter beta mcdush at the time if we want to eat offerings the korbanot or for kohanim who used to eat teruman otherwise whether a man is pure or impure doesn't matter whereas for a woman in addition for her being impure spiritually if she is nida there is also a halachic prohibition that applies nowadays and that is that a husband and a wife are not allowed to have marital relations or even to touch each other if the woman is nida and therefore women do go to the mikvah and they're obligated to go to the mikvah not because they need to go to the temple to the beta mikdash but rather in order to be allowed to have marital relations with their husband okay so we have covered the five kinds of impurity that this torah portion is speaking about to lay down a woman that experiences unusual blood flow to mud or balcary seminal emission and to matt zav man who experiences unusual emission now what is the reason that people receive the tumam and i'm going to address of a dead body it's not the the subject of this week's torah portion but to answer this question we will need that as well what is considered the the most severe kind of impurity and that is the impurity of the dead body and our sages say to us that whenever there is holiness the sources of impurity cannot have access however when the the level of holiness is lost when holiness when kedusha withdraws from a physical object physical body then in the remaining emptiness the forces of impurity can come and not only that they rush to come into the empty vessel left by kedusha by holiness and they try to attach themselves to the to where once there was kedusha so the the greatest example is a human being that had a soul a holy soul in his body then the shama is pure and therefore it pushes away the the impurity a human body while it's alive is the highest source of kedusha of holiness and that is why a human body when it's in its pure state instills fear in all animals and even spiritual beings like demons wherever there are people especially if there there are two people together they form such a strong powerful source of purity and and holiness that all the demons run away even in a place where that is uninhabited even at night if you have two people all the demons run away usually night time is the time of of the um the those that have spiritual energy but no body we call them either angels from the good side or demons from the bad side they um can only have access to this world when there are no people around either uninhabited areas outside of the city limits or at night when most people are sleeping however when when people enter an area if it's a single person at night or uninhabited area then it becomes dangerous for him because this is uh their domain but if two people walk even at night even outside of city limits uh they are much stronger than the the demons so again because we have neshama a holy soul the demons want to attach themselves to us the sources of impurity forces of impurity want to penetrate us but our holy soul does not let only when kedusha only one holiness withdraws then they can come in and the the highest the the the most severe kind of impurity can come when the human soul leaves the body completely when a person dies the soul separates from the body and the most severe kind of impurity to mud met avi avot of tuma the highest source of impurity enters the human body so the idea of impurity is that when there was holiness or potential for greatness and that potential was removed this forces of impurity enter and again the the greatest example is a human body when it's alive is pure when it leaves it becomes the most severe impurity possible something similar happens to a woman who is carrying an egg that has the potential to become a baby a human baby that can carry a human holy soul when time comes and the egg is not fertilized the egg becomes old no longer viable and it is destroyed by the body the egg dies and is expelled from the body with blood the lining of the uterus is also renewed so because there is the loss of potential for human life the source the forces of impurity attach themselves to the blood and to the woman and that explains why nida is very severe kind of impurity because there was a potential for human life for a man similarly who experiences seminal emission each one of the semen cells has potential together with the egg to produce life and each one of the semen cells carries dna material to create a human being and therefore when a man experiences emission the forces of impurity attach themselves to the emission and to the man himself if it's a nocturnal emission we understand the entire um potential is wasted what about marital relations in even in marital relations only one semen cell can actually fertilize the egg and produce a baby all the other millions of cells are going to be destroyed and because of that there is some loss of potential even though the baby may be produced from the relations still there is impurity even the woman becomes impure after marital relations not only the man now what about zav and zava since it is unusual kind of flow both for a man and a woman i don't know at this point how to fit it into this theory that we just described or this rule but for balkeri for nida and for too this rule applies that when there is holiness or potential for holiness and that holiness or that potential for holiness is removed to a spiritual impurity attaches itself to that object or to the person now let us go and explain what's going on in this week's torah portion the parsha on page 609 of the art school homage says when a woman conceives and gives birth to a male she shall be contaminated for seven day period with the impurity of laid off giving birth and on the eighth day when she is no longer impure there will be brit mila circumcision so a woman that gives birth to a boy she is impure for seven days on the eighth day she can already participate in a celebration of brit mila because she becomes pure and then for 33 days she shall remain in blood of purity which means for the next 33 days even if she sees blood flow she is pure because that blood is not menstrual blood this blood is we call it injury blood during the giving of the birth she experienced injury and her body is healing and that blood is pure so after giving birth to a boy a woman is impure for seven days then she is pure for 33 days even if she sees blood that blood is pure together that forms the 40 days some women have accustomed to separate from their husbands for 40 days and medically that is a sound advice the doctor would tell you to abstain from relations for six weeks six weeks is 42 days so it is not required the halachic required is the requirement is that once the woman stops seeing blood she waits seven clean days and then goes to the mikra but practically it fits with biological medical reality that it usually does take about 40 days for a woman to heal after giving birth and to go to the mikvah now that is if she gives birth to a man to a boy what if she gives birth to a girl verse if she gives birth to a female she shall be contaminated for two weeks and for 66 days she shall remain in blood of purity so for a girl the numbers are doubled a woman that gives birth to a boy she remains uh impure for 14 days and then she is pure for 66 days together it gives you 80 days now somebody asks a question what about a miscarriage a miscarriage that occurs after 40 days of conception creates the same impurity as birth which means a woman who has miscarriage 40 days after conception or later she also needs to wait seven days if you see from the fetus that was aborted or miscarried rather that it's a boy she has to wait seven days if from the fetus you can see that it's a girl she has to wait two weeks but if she miscarries and she doesn't look at the thesis or the doctor doesn't show her so because of doubt she has to wait the longer period the two-week period now even though a woman is considered the blood of a woman is considered pure for 33 days for a boy or 66 days for a girl but she still cannot enter the temple or cannot eat the offerings after seven or 14 days she goes to mikvah at which point marital relations with her husband are permitted but she cannot go to the beta mcduche or eat offerings until she goes to make a second time at the end of her days of purity which means either 40 days total for a boy or 80 days total for a girl now verse 6 speaks about purification of a woman that gave birth and she counted the proper number of days upon the completion of the days of her purity for a son or a daughter she shall bring a sheep for an elevation offering for allah or a young dove or and a young dove and a turtle or a turtle dove for esther no from so a woman after giving birth is supposed to count 40 or 80 days for boy or girl and then she goes to mikvah and the following day she goes to the temple the beta mikdash and brings two animals a sheep and a dove the sheep for hola and the dove for hattat if she cannot afford the sheep the torah allows her to bring two doves so instead of bringing a sheep and a dove she just brings two doves for a poor family now what about in our times so a lady who that gives birth she follows the same procedure she waits until her uh blood stops she waits seven days she goes to make and then marital relations are permitted since unfortunately we don't have the temple and we don't have offerings uh the consequent 33 or 66 days don't apply to us however the obligation to bring an online still applies but because we don't have the temple she cannot bring that offering but we hope that when the temple will be rebuilt the women women will have to bring these offerings for every child now we go to chapter 13 and the torah speaks about a different kind of kind of impurity and that is the impurity of sarat that expresses itself on the skin of a person or on a garment or on a house now we go to page 6 11. if a person will have on his flesh different colorations of skin spotting and it will become a tzarat affliction on the skin of flesh now sarat is a spiritual state of impurity but the discoloration on skin is similar to leprosy so sometimes it's referred to as leprosy but leprosy is a physical disease whereas sarad is a spiritual melody that produces spotting on skin first there must be a verification that indeed this is a skin sarah so the cohen shall look at the affliction in verse 3 on the skin of his flesh verse 4 if it is a white beheaded on the skin of his flesh and its appearance is not deeper than the skin and the hair has not changed too white it looks im impure but doesn't have all the signs of impurity therefore the quran shall quarantine the affliction for a seven day period verse six the queen shall look at it again on the seventh day and if it did not spread and the hair did not change its color then the kohen will declare him pure however verse seven if the means mispahad should spread on the skin and the verse eight and the queen shall look and behold it has spread on the skin the cohen shall declare him contaminated and only at that point the person will have impurity even though he came into contact with people before that they are pure whatever he touched before the kohen pronounced him in pure is pure only after the pronouncement of kohan the person is impure and whatever he touches is impure now we go to next page page 613 a different shade of white that is called s before we spoke about baheret if it is a white set on the skin verse 11 the cohen shall decree declare him contaminated he doesn't need to quarantine it's clear that he is contaminated now verse 12 speaks about a case when the entire body of the person is covered with this discoloration with saran if that sarat will erupt on the skin and the tzarat will cover the entire skin of the affliction from his head to his feet wherever the eyes of the coin can see the kohen will declare him pure surprisingly if tzarat covers his entire body he is pure and our sages say that is because sarat generally happens because of persons sins because of his averrod and if his entire body is covered with sarat that's a sign that he is so far gone he fell so low that it's that's it no rebuke will help we leave him alone we say that's it you're pure no hope for you uh and hopefully that will wake the person up and he says what i'm so bad that i i no hope and that will inspire him to do to shiva and then verse 14 says on the day that healthy flesh appears in it it shall be contaminated and the kohen will declare him contaminated now we go to another thing that can happen to a person which will be pure and that is called inflammation that is called caused by inflammation that is caused by injury and then later we'll spoke about speak about burn verse 18 if a fl if flesh will have had an inflammation on his skin and it will have healed so if on top of the the wound there will be discoloration the cohen shall look and behold its appearance is lower than the skin and the hair turned from black to white the cohen shall declare him contaminated but even though it changed the skin change color the cohen will look and it does not look lower than the skin and the hair did not change its color the kohen will quarantine him for seven days and if it did not spread he will be pure now in verse 24 we speak about a burn if a person will have a burn from fire on his skin and the healed skin of the burn is a white beheaded we turn to page 615 that is strict with red or it is all white if it is lower it appears deeper than the skin and then kohen will look and declare him contaminated however if there is no white hair and its appearance is not lower than the skin then the cohen will quarantine him and then at the end of seven days if it did not spread he will declare him pure now in verse 29 we speak about a different kind of sarad called netec that appears on a person's beard under the beard on a skin or on a person's scalp under his hair a man or woman in whom there will be an affliction on the scalp or in the beard beard obviously only applies to men the the kohen will look and if it appears deeper than the skin and in it he will see not white here but golden hair unlike the regular affliction of sarad the hair turns from black to white in the netec sarat where it is on on the skin under here the hair has to turn golden then the cohen will declare him impure but if cohen looks and the appearance is not deeper than the skin the the kohen will quarantine the person for seven days and if it did not spread and there is no golden hair and the appearance is not deeper than the skin the kohen the person first will shave the area around the affliction but the area of affliction he will not shave and the kohen will quarantine him second time to see if the affliction will spread and if it passes the area over here then he will declare him impure but if it does not spread the cohen shall declare him pure and he immerses in the mikvah and he immerses his clothing as well in the mikvah and then he becomes pure now we turn to page 617 another condition that can happen to a person called bohak verse 38 if a man or woman has spots in the skin of his of their flesh white spots on the skin of their flesh are deemed dim white spots it is bohak it is pure certain kinds of white spots the kohen trained in it will will differentiate it from regular sarat and declared pure in verse 40 we speak about boldness that a person can have on his frontal boldness or back boldness if a man is bold at the back of his head he is pure if he is frontally bold he is pure but if on his bald head there is a discoloration strict with red that is tsarat and he is contaminated now what are the rules for a person who has sarah that means a person who has uh sarat affliction we call him mitsura verse 45 the metsora has to be isolated the person with sarat in whom there is affliction his garment shall be rent he has to tear his garments like a mourner the hair of his head shall be unsure means he cannot take a haircut for as long as he has sarat affliction just like a person in mourning does not take haircut and he shall cloak himself up to his lips he has to wear clothing that covers his whole body until his lips and he should warn all passerbys that they should not approach him he should say contaminated contaminated kameh tame he shall dwell in isolation his dwelling shall be outside the camp someone who has sarah affliction he cannot stay in a jewish town he has to go outside of the jewish camp outside of the jewish town and he has to remain by himself until he purifies himself now we switch to the sarat affliction of garments of clothing verse 47 if there shall be at sarat affliction in the garment and that can either be in a woolen garment or a linen garment or leather clothing now we turn to page 619 and the affliction shall be deep green or deep red the cohen shall look and quarantine the affliction for seven days then at the end of seven days he will look in again and if he again sees the affliction and it's spread he will declare it contaminated and they have to burn the garment of wool linen or leather but if the kohen will see that the the spot the reddish or greenish spot did not spread then they will wash the garment and quarantine it for another seven days and if he sees that the the affliction if the affliction is still there let me mute everyone one second okay now then it is contaminated and he has to burn it in fire if on the other hand the affliction grew dimmer it decreased in size or the color is not so bright anymore he will declare it clean but before he declares it clean they have to cut out the area of zarad they have to immerse the garment in mikveh and then the garment will be pure verse 59 as a concluding verse for for this torah portion this is the law of the tsarat affliction a garment of wool or linen or the warp or the woof these are different threads that are used in a in a loom or any leather utensil to declare it pure or to declare it contaminated now we turn to page 621 and we go to the second torah portion of this week and in parashat mitsura we speak about the purification of a person and we will speak about the in the tsarat of houses now chapter 14 verse 2 this shall be the law of mitsura on the day of his purification verse 3 the quran shall come and look and behold the saran affliction has been healed from the misura and the they shall take two live clean birds see their wood crimson thread red thread and hyssop and they do the procedure described in this uh paragraph and in verse 8 the person being purified shall immerse his clothing shave off all his hair and immerse himself in the micro and become pure and then after the whole procedure and after immersing in the mikvah and himself and the clothing and shaving all his ear he becomes pure he can enter the camp but he shall still dwell outside of his house outside of his tent for seven more days first he's outside of the town he then he enters the town but he has to stay for seven days um outside of his tent now they have to do a second stage of purification verse 9 on the seventh day he shall shave off his all his hair again his head his beard his eyebrows and all the air he shall shave off he shall immerse his clothing immerse his flesh and war in water and become pure and then the final third stage of purification offerings page 623 on the eighth day he shall take two male lambs and one female sheep and fine flower mixed with oil and additionally uh one container of oil verse 12 the quran shall take the lamb and bring it as a sham guilt offering with the log or log or is in a measure of oil and then he should [Music] bring the female sheep as a sin offering and then in verse 20 he brings a second lamb as an elevation offering as hola and the flower he brings as a meal offering minha and then he is atoned and becomes pure that is the offering of a regular mitsura however what if the mitsura is poor he he cannot afford two lambs and one female sheep and flour and oil verse 21 if he is poor then he shall take one male lamb as a guilt offering asham and flower with oil and two turtle doves so instead of bringing three animals he brings only one animal and two birds now turn to page 625 one bird shall be a sin offering and one elevation offering and the torah describes what should they do with the blood with oil how they apply it to his thumb to his ear and to his toe now page 625 verse 33 we speak about the tzarat affliction of houses verse 34 when you arrive in the land of canaan and i will pull a place that sarat affliction upon a house in the land of your possession which means the tsar out of houses can only happen in the land of israel the quran again comes page verse 36 and they shall clear the house before the quran comes to look at the affliction because until the queen comes everything is pure once the coin comes and looks and he says tame everything inside the house will be impure so in order to save the the utensils that they should become impure they remove them from the house before cohen comes verse 37 he the cohen shall look at the affliction behold the affliction is in the walls of the house depressions deep green or deep red and their appearance is lower than the wall so just like a garment the affliction is red or green unlike a skin of a human being which is white verse 38 the queen shall exit from the house and he shall quarantine the house for a seven day period the cohen shall return on the seventh day and if the affliction has spread the connection shall come command and they shall remove the stones that contain the affliction they take out the stones from the house it applies only to houses that are made from stones and they take them outside of the city and throw them in an impure place and then they scrape the entire house on the inside all around the they remove the plaster from the inside the house and they they bring them the the plaster the mortar to the outside of the city as well and they bring new stones to replace in pl instead of the the contaminated stones they connect them and they cover the house again with with a fresh mortar fresh plaster verse 43 if the affliction returns and erupts in the house after removal of stones and mortar verse 44 then the cohen shall come and look and behold the affliction had spread in the house verse 45 he shall demolish the house its stone and its wood and its mortar and they shall take everything to the outside of the city to an impure place and of course if the affliction had not spread verse 48 says then the cohen shall declare the house pure now before that in verse 46 torah tells us what happens to a house when it's impure anyone who enters the house during all the days of quarantine shall become contaminated until the evening the person who enters the house that has becomes impure okay thank you now a person who enters the house when the house is quarantined becomes impure for one day however if the person spends time in the house about two minutes a time that it takes to eat a small meal then he has to also immerse in the mikvah together with his garments the garments also have to go to mikvah okay now we're on page 629 how do we pre-purify the house that used to have sarah verse 49 to purify the house he shall take two birds cedarwood red thread and hyssop and they do a procedure with killing one bird taking its blood dipping the other blood and the other ingredients sending the burrito away sprinkling the blood on the house and then the house becomes purified verse 54 this is the law for every sarat affliction and the netec and sarat of garments and of houses and said to rule on which day it is contaminated and on which day it is purified this is the law of sarat now we finished with the laws of sarah and in chapter 15 we speak about other impurities that we mentioned at the beginning of today's class first is the law of zav any man who will have a discharge from his flesh his discharge is contaminated verse 4 any betting upon which the person with the discharge will recline shall be contaminated and verse 5 a person who will touch his bedding shall immerse his garments and immerse himself in water and he remains contaminated till the evening so not not only zav himself is tame but also anything the zaf touches is tame and if the zav sits on a bed a chair a bench then that object on upon which he sits becomes impure so much so that if another person touches the object this seat of the zav that other person will become tame impure for one day then on page 631 for the remaining of the paragraph the torah speaks about other laws of impurity of zav and in verse 13 we speak about purification of zom when the man with the discharge ceases to discharge he shall count for himself seven days from his cessation seven clean days immerse his garments in mikvah and immerse his flesh in spring water here's the difference between zav and other kinds of impurity that for zov you need spring water the water that comes out actively from underground and then he becomes purified but then on the eighth day he has to bring offerings he takes two turtle doves or two doves verse 15 the quran shall make them one as a sin offering as khatat and one as elevation offering as hola and then he becomes pure the next kind of impurity is balkeri as a per a man who sees a seminal discharge verse 16 a man from whom there is a discharge of semen shall immerse his entire flesh in water and remain contaminated until evening so a man who has a discharge or has a relations with a woman he and the woman have to click clean the clean themselves and go to the mikra and then after nightfall they become pure in verse 19 we speak about the next kind of impurity of nida when a woman has a discharge her discharge from her flesh being blood she shall be in her state of separation for seven day period this is the normal blood flow of of of a woman who experiences menstrual cycle anyone who touches her shall remain contaminated until the evening so the woman who is nida herself she's impure for seven days if anyone touches her they become impure for one day and anything she touches becomes impure if she sits on a chair bed or a bench they become impure and a man that touches that sitting uh object object for sinning becomes impure as well now verse 24 speaks about what if a man has forbidden relations with a needle if a man lies with her in addition to being a prohibition a severe prohibition that carries a caret spiritual excision punishment the man also becomes impure and her state of nida will be upon him and he becomes contaminated for a seven day period if a man just touches anida he becomes impure for one day but if a man has relations with anita he becomes impure for seventh day period even if it is her last day of being in nida and she goes to the mequon becomes pure the next day the man remains inida for seven day period so this is a surprising law that a man can also have a a state of need if he is if he has real forbidden relations with anida now someone is asking a question what about a woman who cooks for family and takes care of kids everything is contaminated and the answer is yes but that's not a problem because we are all contaminated anyway we are not concerned about spiritual contamination anymore the reason why a woman goes to mikvah as i said at the beginning of this class is because there is a prohibition for her to be with her husband as long as she's needed so she's going to the mikveh in order to become permitted to her husband not because she wants to become pure she will become pure but that's not the reason for her to for her to go that is why women that are unmarried don't go to the mikra even though they do experience menstruation they don't need to go to mikvah and their fathers and siblings mothers sisters can touch them no problem even though they will become impure that's not prohibited to become impure what's prohibited is only the relations between a man and a woman who is nida now we go to the final uh kind of impurity of zava verse 25. if a woman's blood flows for many days outside of her period of separation which means she experiences an unusual flow of blood then she becomes contaminated she is zava and she is zava until she stops seeing blood and she counts seven clean days as the verse 28 says if she seizes her flow she must count seven days for herself and afterwards she can be purified how page 635 verse 29 on the eighth day which means after going to the mikvah become purified the next day she shall take for herself two turtle doves or two young doves and shall bring them to the temple the kohen shall make one as a sin offering and one as elevation offering hola now we go to verse 31 and this summarizes and concludes these two torah portions you shall separate the children of israel from their contamination and they shall not die as a result of their contamination if they contaminate my temple that is among them this is the law of the man with a discharge and from whom there is a seminal discharge through which he becomes contaminated and concerning a woman who suffers through her separation and concerning a person who has a flow whether a male or a female and concerning a man who lies with a contaminated woman with this we conclude parashat tazria thank you for listening shabbat shalom you