Parashat Tazria - Metzora
VaYikra 12:1 - 15:33
Haftarah
2Melachim 7:3-20
[Purification - by Yoram Raanan]
Parashat Summary
G-d describes the rituals of purification for a woman after childbirth
Methods for diagnosing and treating a variety of skin diseases, including tzara'at (a leprous affection), as well as those for purifying clothing
Priestly rituals to cure tzara'at when it afflicts humans
Rituals to rid dwelling places of tzara'at
Male impurities resulting from discharge or seminal emissions
Female impurities caused by a discharge of blood
Hashem's Numerous Kindnesses to the Unborn
12:1 Vayedaber HASHEM el-Moshe lemor
Hashem spoke to Moshe saying,
2 Daber el-benei Yisra'el lemor isha ki tazria veyaldah zachar vetame'ah shiv'at yamim kimei nidat devotah titma
"Speak to the Children of Yisrael, saying, If a woman conceived seed and gives birth to a male child she will be ritually unclean for seven days; as the days of her menstrual flow, she will be unclean.
3 Uvayom hashmini yimol besar orlato
On the eighth day, the flesh of his foreskin shall be circumcised.
4 Ushloshim yom ushloshet yamim teshev bidmei tahorah bechol-kodesh lo-tiga ve'el-hamikdash lo tavo ad-mel'ot yemei tahorah
For thirty-three days she will remain [in the status] that the blood [she sees] is ritually pure. She shall not touch anything holy and she shall not come into the Sanctuary, until the days of her purity are completed.
5 Ve'im-nekevah teled vetam'ah shvu'ayim kenidatah veshishim yom vesheshet yamim teshev al-demei tahorah
If she gives birth to a female she will be unclean for two weeks as during her menstruation For sixty-six days she shall have a waiting period during which her blood is ritually clean.
Hashem prefaced the laws concerning a child-bearing woman with the words, "Isha ki sazria" - If a woman conceived seed.."
This phrase brings to our notice His great kindness even to the unborn. The growth of the fetus in the mother's womb inspires a person with gratitude to the Creator for having miraculously provided for him even then.
The Midrash describes that period:
The Angel in charge of conception is called לילה (Lailah). When the Almighty wishes a human being to be born, He bids the Angel Lailah, "Bring me this and this neshamah (soul) from Gan Eden!" The neshamah, though, resents being uprooted from its Divine source, and complains to Hashem, "I am pure and holy, linked to Your Glory. Why should I be degraded by having to enter a human body?" "It is not as you say," Hashem corrects it. "The world where you will live surpasses in beauty the one from where you emanated.* You were fashioned for the sole purpose of becoming part of a human being and being elevated by his deeds."*The meaning of this phrase is that although in Olam Habah the soul enjoys undisturbed tranquility and bliss, nevertheless, the present world, despite all its tribulations, is of greater beauty. Only as long as a person lives on earth does he have the opportunity to study Torah and fulfill the mitzvot, thus accumulating merits.
Hashem subsequently compels the soul to merge with the seed for which it was destined. Even before the fetus is formed, the angel inquires of Hashem, "What shall be its fate?"
At that point, the entire future of the unborn child is preordained. The Almighty determines whether it is to be male or female, whether he (or she) shall be healthy or suffer from some sickness or handicap, his appearance, the degree of his intelligence, as well as all his mental and physical capabilities. Moreover, all particulars of his circumstances are already decided - will he be wealthy or poor, what shall he possess, and who will be his future spouse.
We see that all details of a person's life are predestined. However, there is one exception. Hashem does not decree whether someone will become a tzaddik or a rasha. Each one decides how to fashion himself by means of the faculties and capabilities that were preordained for him.
While in the mother's womb, the child is taught the entire Torah. He is shown a vision of both Gan Eden and Gehinnom, and the angel in charge of him entreats him, "Become a tzaddik! Do not become a rasha!" When the child enters the world the angel strikes his lips, causing all the Torah knowledge previously imparted to him to be forgotten. Nevertheless, that knowledge was absorbed by his subconscious mind, enabling him to retrieve it during his lifetime.
While Hashem appointed an angel in charge of pregnancies, He Himself directly supervises childbirth.
The keys to three matters, which are vital to mankind, were not entrusted to an angel but rest in the hands of the Almighty Himself:
- Childbirth
- Rain (in this context, "rain" also refers to parnassah since when most Jews were occupied with farming, the quality of the crops, and hence their livelihood, was dependent upon rain.)
- Techiat HaMeitim (the Resurrection of the dead).
Hashem personally directs these actions in accordance with our merits and tefillot.
In the previous sections, the Torah discussed the laws involving animals, birds and invertebrates, those which are ritually clean and those which are unclean. In this portion, the Torah discusses ritual uncleanliness involving the human body.
One reason the Torah speaks about the laws of animals before those of humans is because this is the order of creation. Man was created after all the other animals.
This is so that man should learn a lesson and behave with great humility, without any pride. If a person shows pride he can be told, "even a gnat, which is an insignificant creature, was created before you." But if a person is a good Jew, he is then told, "You were created before the angels."
As far as laws are concerned, the same thing is true. First the Torah discusses laws involving unclean animals, concluding, "This is the Torah of animals, birds and every living creature..." (11:46). The Torah then begins, "When a woman conceives" going on to the laws of leperous marks and the like. (Sanhedrin, p. 38; Bachya)
The main advantages that man has over animals are his intellect and his ability to speak. Therefore, if a person is worthy of using his intellect and speaking ability to study Torah and fulfill G-d's commandments, he takes precedence even over the angels. However, if he uses them to speak maliciously and trivially, then even animals are better than he because an animal remains silent. (Yad Yosef, Metzorah)
The Torah begins, "When a woman conceives and gives birth to a male child." The Torah literally says, "When a woman produces seed and gives birth to a male." This teaches that even if the child is not fully formed but is miscarried, or is crushed like seed or semen, the law is that the woman is unclean and has the same status as a menstruate (niddah). She is then unclean for seven days just as a niddah is.
The Torah therefore says, "If a woman produces seed and gives birth to a male." The Torah could have simply said, "If a woman gives birth." Why does it have to say "When she produces seed and gives birth to a male"? The Torah could have simply used the same expression it used later, "If she gives birth to a female.
The Torah is informing us regarding that which we spoke about earlier. Even if the fetus is crushed and has the appearance of a blob of semen, the woman is still unclean.
Moreover, even if the woman gives birth without any blood whatsoever she nevertheless has the ritually unclean status for seven days. With the additional seven clean days, this is a total of fourteen days.
According to the law, when a woman gives birth to a male, she is unclean for seven days. For the thirty-three days between the seventh day and the fortieth day, any blood that she sees is considered "clean blood." This is what the Torah means when it says, "For thirty-three additional days she shall have a waiting period during which her blood is ritually clean."
This indicates that from the seventh until the fortieth day her blood is clean as far as her husband is concerned, with regard to marital relations. However, with regard to touching sacred offerings or entering the sanctuary she is still not permitted until the end of the forty days.
If a woman gives birth to a girl the number is doubled. For two weeks, or fourteen days, she is unclean. For sixty-six days from the fourteenth until the eightieth day, any blood she may see is ritually clean. The Torah therefore says, "Sixty-six days she shall have a waiting period during which her blood is ritually clean." (Yoreh Deah 195; Bet Yosef ibid.)
This teaches that from the fourteenth day until the eightieth day the woman has sixty-six "clean" days, during which her blood is ritually clean.
However, the custom today among all Yisrael is to consider the woman forbidden to her husband if she experiences any vaginal bleeding during the thirty-three days for a male or the sixty-six days for a female. The husband must separate from her as if it were menstrual blood, and she is ritually unclean. We have an obligation to keep this custom and not deviate from it. One who violates this is considered to be violating the words of our sages who forbade it. (Tur; Bet Yosef; Geonim; Hagah ibid.; Chinuch)
The Miracle of Conception
There is also another reason the Torah says, "A woman who produces seed and gives birth to a male" and does not simply say, "When a woman gives birth to a male." This teaches us that G-d's great mercy and the miracles that He does with the fetus when it is in its mother's womb. Out of one drop of seed a child is formed with a complete soul.
This is like a man who secretly gives his friend a silver basket to watch. After awhile, he comes to take the basket and his friend publicly gives him a gold basket in return. Does he not have to give his friend great thanks for this? Not only did his friend take good care of the object for safe-keeping but he gave him something worth many times as much.
The Torah therefore, says, "When a woman has seed and gives birth to a male child." The Torah is saying that a vile-smelling drop of seed is given to G-d for safekeeping and He returns it as a living child with a soul.
If a person is in a dungeon he is in very great straits. No one is concerned about him, whether he is alive or dead. Then if someone comes and is concerned for him, lighting a lamp for him and caring for him, how much gratitude must that person show to the other all his life for the great kindness he did to him. If not for the friend he would have been dead. (VaYikra Rabbah; Yalkut Shimoni; Yeffeh Toar, ad loc.)
How much more so must a person show gratitude to G-d for the great mercy that He did. When a person was in his mother's womb, he was in a tight narrow place like a harsh dungeon. G-d cared for him and fed him and prepared everything that he needed. Beyond that, G-d provided him with a lamp through which he could see from one end of the world to the other (discussed in the commentary on Parashat Bereishit). How much more so must a person praise and thank G-d all his life! (Niddah, Chapter 3; Tosafot ad loc.)
G-d also does another miracle with the fetus when it is in the womb. Usually, if a person has a purse full of money and turns it so that its opening is downward, all the money falls out and nothing remains in the purse. However, the fetus remains in its mother's womb and does not fall out and die. This is a greater miracle in a woman than in an animal. An animal walks horizontally; therefore, the fetus is lying down and cannot fall out. A woman, however, walks upright and the child should be able simply to slip out of the womb and fall. G-d in His mercy watches so that the child will not fall out and die. (VaYikra Rabbah; Yalkut Shimoni)
Iyov thus said, "Life and mercy You did with me, and Your providence watched over my spirit" (Iyov 10:12). Iyov was praising G-d for His great mercy and the great miracles that He did for him while he was in the womb. G-d watched over him and kept him alive so that he did not fall out and die. (Niddah, Chapter 3; Zohar; Tanchuma)
Another miracle G-d does with the fetus is that normally, if a person is in a tight, hot place, he becomes crushed and dies. However, here the child is in a very hot place for the nine months that he is in the womb. G-d watches over him and keeps him alive.
There is another reason the Torah says, "If a woman produces seed and gives birth to a male." This teaches that if the woman discharges fluid before the man, the child will be a male. If the man discharges seed first, the child will be a female. (Zohar, Bereishit)
If a person sanctifies himself during sexual intercourse he will be worthy of his children being boys. Moreover, they will grow up to be good Jews and the Evil Inclination will not have any power over them. However, if a person has sex merely for his own enjoyment and behaves without shame then his children will be evil and arrogant. (Zohar Chadash, p. 12)
One of the questions that the people of Alexandria asked Rabbi Yehoshua ben Chanania was, "What method can be used to guarantee that one will have male children?" He answered them, "Marry women who do good deeds and who are modest. Then sanctify yourselves during intercourse and do not speak more than is necessary. Then pray to G-d, since this is in His hands." (Niddah, Chapter 10)
For this reason, Parashat Tazria, which involves conception, comes right after the verses which say, "You shall sanctify yourself and you shall be holy" (11:44, 45). This teaches that if a person sanctifies himself during sexual intercourse he will be worthy of having virtuous male children. (Shevuot, Chapter 2; Yalkut Shimoni)
If a person is careful regarding the laws of niddah (discussed in Parashat Bereishit, Chapter 6), he will be worthy of having sons and circumcising them at eight days old. The Torah therefore says, "On the eighth day (the child's) foreskin shall be circumcised."
This is what the Scripture says, "Give a portion for seven and also for eight" (Kohelet 11:2). This teaches that if a person "gives a portion for seven," being careful regarding the seven days of menstrual impurity, then G-d will give that person "a portion of eight" - he will have a son and bring him into the covenant of Avraham when he is eight days old. (VaYikra Rabbah; Yalkut Shimoni)
12:6 Uvimlot yemei tahorah leven o levat tavi keves ben-shnato le'olah uven-yonah o-tor lechatat el-petach ohel-mo'ed el-hakohenThese offerings are brought at the end of the prescribed period, after the thirty-three days for a male and after the sixty-six days for a female. The Torah says, "The kohen shall make atonement for her and she shall be clean."
When the days of her purification are completed, be it for a son or for a daughter, she shall bring a lamb, in its first year, as a burnt-offering and a young pigeon or a turtledove as a sin-offering, to the entrance of the Tent of Meeting, to the Kohen.
7 Vehikrivo lifnei HASHEM vechiper aleiha vetaharah mimekor dameiha zot torat hayoledet lazachar o lanekevah
He will bring it before HASHEM and atone for her and she will be cleansed from the source of her blood; this is the Torah regarding the woman who gives birth to a male or to a female.
8 Ve'im-lo timtza yadah dei seh velakechah shtei-torim o shnei bnei yonah echad le'olah ve'echad lechatat vechiper aleiha hakohen vetaherah
If she cannot afford [to acquire] a lamb she shall take two turtledoves or two young pigeons; one as a burnt-offering and one as a sin-offering. The Kohen will atone for her and she will be cleansed."
The Talmud relates that the students asked Rabbi Shimon bar Yochai, "Why does the Torah require a woman who has a child to bring a sacrifice? What sin has she committed?"
He replied, "When a woman sits on the birth stool and feels the pangs of childbirth, she swears that she will never again have intercourse with her husband. Obviously, this is an oath that she cannot keep, since it was made under duress. Moreover, she is required to have intercourse with her husband. The Torah therefore requires a woman to bring an atonement offering, to atone for her vain oath." (Niddah, Chapter 3; Yalkut Shimoni; Bachya; Sifetei Kohen)
Some say that the Torah obligates the woman to bring a sacrifice to rectify the sin of Chavah, who brought death to the world. Chavah also caused the sin of evil and so caused a woman to have to experience these terrible pains of childbirth (Bereishit 3:16).
13:1 Vayedaber HASHEM el-Moshe ve'el-Aharon lemorBefore discussing the laws of the leprous curse, we must first understand their reasons and the philosophy behind them.
HASHEM spoke to Moshe and to Aharon, saying,
2 Adam ki-yihyeh ve'or-besaro set o-sapachat o vaheret vehayah ve'or-besaro lenega tzara'at vehuva el-Aharon hakohen o el-achad mibanav hakohanim
When a person will have, in the skin of his flesh a spot of intense whiteness or an off-white spot, or a snow-white spot, and it forms on the skin of his body [like] the plague of tzara'at, he shall be brought to Aharon, the Kohen, or to one of his sons, the Kohanim.
One of the basic points of Judaism is the belief that G-d oversees the entire world, caring for each individual thing in particular. This is known as "particular providence" (hashgachat peratit). Not only is G-d concerned with the world as a whole, but He is also concerned with every individual, recompensing him according to his deeds. Therefore, if a person experiences grief, whether through his property, his children, or his body, he should realize that it is not a mere accident, but it came about because of his sins.
One should not think, as fools do, that, "Evils do not come because of sin."
This is a very great mistake. When any troubles, great or small, come to a person, they are sent through G-d's direction for the person's benefit in order to awaken him from his sleep, in which he follows the world's vanities. He will then examine his deeds; if he did something wrong he will repent and pray to G-d to have mercy on him and forgive him his sin.
G-d is merciful and compassionate. When He brings troubles to a person He is like a father punishing his child. He does not immediately punish a person through his body. First the Attribute of Justice strikes a person's property. If he is aroused to repent and rectify his sin, fine. If not, his body is then stricken. (Chinuch)
Therefore, when the Temple stood, first G-d would send a plague against a person's house so that discolorations would appear on the walls (14:34).
If the person repents, fine. If not, a plague is sent against his garments, which are closer to his body (13:49).
If the person still does not repent, the the leprous plague is directed against his body.
So that we understand that these diseases are sent from on high because a person's deeds, and are not natural occurrences, G-d commanded that they be healed in a manner that normally goes against the prescribed healing processes.
Normally, skin rashes are a result of an infection of the blood, and the remedy is for a person to stroll in parks and gardens so that he not become depressed or remain alone. If a person is alone, his blood becomes worse.
However, if a person has one of these marks on his skin, G-d commanded that as soon as the Kohen sees the mark, he should quarantine the person in a room by himself. Normally, isolation is like a butcher's knife to a sick person. This is to awaken a person from his spiritual sleep. He should know that these diseases (nega'im) are not a natural occurrence, but are directed against him because of his sins. (Alshekh; Kli Chemdah)
This Parasha is an introduction, so that we will understand the laws of nega'im. The Torah previously spoke of the laws of niddah (menstruation) and circumcision, even though the laws of milah were discussed in Parashat Lech Lecha (Bereishit 17:10-14)
However, the Torah teaches us that nega'im (leprous marks) come only for these three reasons:
- The ancient scientists say that if a person has intercourse with his wife on the first day she is menstruating, the child will become a leper at the end of twelve years. If he has intercourse with her on the second day, the child will contract leprosy at the end of twenty years. If a person has intercourse on the third day, the child will contract leprosy in his thirtieth year; on the fourth day, in his fortieth year; on the fifth day, in his fiftieth year; on the sixth day, in his sixtieth year; and on the seventh day, in his seventieth year. Therefore, by natural means a person can contract leprosy until he is seventy years old.
- Another reason for leprosy is the foreskin. If a person is uncircumcised he is very susceptible to leprosy
- The third reason is grief, which makes the blood susceptible to infection.
The Torah now teaches us that neither one of these three reasons apply to the metzora, discussed here in the Torah. [This is not true leprosy, or Hansons' disease, which is caused by a bacterial infection.]
We cannot say that leprosy is the result of intercourse with a menstrual woman, since the Jewish people are careful of this. The Torah thus says, "If a woman produces seed..." (12:2).
It is impossible that this leprosy is the result of the foreskin since the Benei Yisrael are commanded to circumcise a child at eight days (Bereishit 17:12).
The Kohen is commanded to quarantine the metzora in an isolated house, where he is very likely to be depressed, which goes against the natural cure: Avoiding the isolation which causes these diseases to appear.
However, as we said, these nega'im are not natural occurrences. They are sent by G-d to arose a person from his sleep so that he should examine his deeds and repent. (Tanchuma; Yalkut Shimoni, Metzora)
Once a definite sign of leprosy is seen, and the Kohen declares him unclean, then he is a "certain leper" (metzora muchlat). Then he must remain outside all three fcamps until the mark fades and he must follow all the laws discussed in this Parasha. He must rend his clothes, he must avoid haircuts, and must wrap his head like a mourner.
There are seven sins that bring about this type of uncleanliness:
- Malicious speech
- Bloodshed
- Unnecessary or vain oaths
- Sexual crimes
- Pride and haughtiness
- Robbery
- Stinginess and avoiding charity
This is why there are seven chapters in the Torah that discuss the laws of leprosy. The seven chapters allude to the fact that this leprous curse comes because of seven sins.
We further see that the term "leprous mark" (nega tzara'at) occurs six times in these portions, and once in the following verses, making a total of seven. This also alludes to the seven sins, which bring about this leprous curse. (Yad, Tumat Tzara'at 1; Chinuch)
13:47 Vehabeged ki-yihyeh vo nega tzara'at beveged tzemer o beveged pishtimThe only types of garments that can be defiled in this manner are those made out of wool or linen. Also, threads that are meant to be used for the warp or woof in weaving can also become unclean. Finally, any leather, whether soft or hard, can have this status.
When in a garment there is a skin-eruption of tzara'at, whether a woolen garment or in a linen garment.
48 O vishti o ve'erev lapishtim velatzamer o ve'or o bechol-melechet or
Or if it is the warp [lengthwise] threads, or in the woof [widthwise] threads, in a linen garment, or a woolen garment, or on leather or in any object made of leather.
49 Vehayah hanega yerakrak o adamdam babeged o va'or o-vashti o-va'erev o vechol-kli-or nega tzara'at hu vehor'ah et-hakohen
If the plague is deep green or deep red, in the garment, or in the leather hide or in the warp threads, or in the woof threads, or if it is in any object made of leather; it is the eruption of tzara'at and it shall be shown to the Kohen.
50 Vera'ah hakohen et-hanaga vehisgir et-hanega shiv'at yamim
The Kohen shall see the plague and confine the eruption, for seven days.
51 Vera'ah et-hanega bayom hashvi'i ki-fasah hanega babeged o-vashti o-va'erev o va'or lechol asher-ye'aseh ha'or limelachah tzara'at mam'eret hanega tame hu
He shall see the eruption on the seventh day. If the eruption has spread in the garment or in the warp thread, or in the woof thread, or in the leather hide, or in the work made of leather, it is a prickly tzara'at, it is unclean.
52 Vesaraf et-habeged o et-hashti o et-ha'erev batzemer o vapishtim o et-kol-kli ha'or asher-yihyeh vo hanaga ki-tzara'at mam'eret hi ba'esh tisaref
He shall burn the garment, or the warp threads, or the woof threads, be it in wool or in linen, or in all leather made objects, in which there is the eruption. For it is a prickly tzara'at. It shall be burned in fire.
53 Ve'im yir'eh hakohen vehineh lo-fasah hanega babeged o vashti o va'erev o bechol-keli-or
If the Kohen will see, and behold! the eruption did not spread in the garment, or in the warp threads, or in the woof threads, or in any leather made object.
54 Vetzivah hakohen vechibesu et asher-bo hanaga vehisgiro shiv'at-yamim shenit
The Kohen shall command that they shall wash the article having the eruption, and confine it for seven days, a second time.
55 Vera'ah hakohen acharei hukabes et-hanega vehineh lo-hafach hanega et-eino vehanega lo-fasah tame hu ba'esh tisrefenu pechetet hi bekarachto o vegabachto
The Kohen shall see it after the eruption was washed and behold! [even if] the eruption did not change its hue and the eruption did not spread; it is unclean, you shall burn it in fire. it is a deep mark be it in a worn [garment] or in a new [garment].
56 Ve'im ra'ah hakohen vehineh kehah hanega acharei hukabes oto vekara oto min-habeged o min-ha'or o min-hashti o min-ha'erev
If the Kohen saw and behold! the eruption grew faint after it was washed; he shall tear it from the garment, or from the leather, or from the warp threads, or form the woof threads.
Maftir
57 Ve'im-tera'eh od babeged o-vashti o-va'erev o vechol-kli-or porachat hi ba'esh tisrefenu et asher-bo hanaga
If it will appear again, in the garment or in the warp threads, or in the woof threads, or in any leather-made object, it is a recurrent outbreak of tzara'at. You shall burn the article having the eruption in fire.
58 Vehabeged o-hashti o-ha'erev o-chol-kli ha'or asher techabes vesar mehem hanaga vechubas shenit vetaher
The garment, or the warp threads, or the woof threads, or any leather objects that were washed and the eruption disappears from the, it shall be washed a second time and it shall be purified.
Threads that are designated for weaving, whether for the warp or woof, can become unclean as soon as they are spun.
The Torah explains at length the procedure through which garments or pieces of cloth are declared clean or unclean. (Yad, Tumat Tzaraat 13)
13:59 Zot torat nega-tzara'at beged hatzemer o hapishtim o hashti o ha'erev o kol-keli-or letaharo o letam'o
This is the Torah of the eruption of tzara'at be it in a woolen garment, or a linen garment, or in the warp tread, or in the woof thread, or in any leather-made object, that it be pronounced pure, or that it be pronounced impure."
Parashat Metzora
14:1 Vayedaber HASHEM el-Moshe lemorIn the previous Parsha, we discussed that this leprous curse is not a natural disease; rather, it comes about because of seven sins. It is generally brought about by malicious speech (lashon hara).
And HASHEM spoke to Moshe, saying,
2 Zot tihyeh torat hametzora beyom tahorato vehuva el-hakohen
"This shall be the Torah regarding the person with tzara'at on the day of his purification, he shall be brought to the Kohen.
This is alluded to in the verse which says, "This is the law of a metzora." The Hebrew word for leper is metzorah. This word can be seen as an abbreviation (notrakun), for the words motzi shem ra, which denotes slander. Because a person slanders his friend, he is punished with the leprous curse.
Moreover, when a person speaks maliciously about his neighbor, it is considered as if he had violated all five books of the Torah. We therefore see the word "Torah" [translated as "law"] is written here five times. Actually, it is written once in the previous chapter and four times in this chapter. The citations are as follows:
- "This is the law of the leprous mark" (13:59)
- "This is the law of the metzora" (14:2)
- "This is the law of one who has the mark of leprosy" (14:33)
- "This is the law for every leprous mark" (14:54).
- "This is the law of leprosy" (14:57)
The text mentions the word Torah five times to teach that anyone who speaks maliciously against another is considered to have violated the five books of the Torah.
This is what the Scripture says, "Do not cause your mouth to make your flesh sin; do not say before the angel that it was an accident. Why should G-d be angry at your voice and destroy the work of your hands?" (Kohelet 5:5)
The verse is telling us that we should not speak maliciously against others, because this sin will affect our flesh, causing it to be covered with leprosy. Although one might be speaking secretly and wonder who is hearing it, he must know that there is an angel at his side who hears it and writes down everything that one says about his neighbor.
One of the curses with which G-d cursed the original serpent who tempted Chavah was that his skin be covered with leprosy all his life because he spoke maliciously against G-d.
When a person engages in malicious gossip, he causes a separation between husband and wife, or between a man and his friend. Therefore, from on high, he is made to be a leper, where he must be separated from his friends and no one can stand near him. (Arakhin, Chapter 3; VaYikra Rabbah; Reshit Chochmah, Shaar HaKedushah 13)
If a person speaks maliciously against another, G-d curses him and says that he should be cursed just as the serpent. The Torah therefore says, "Cursed shall be he who strikes his friend in a hidden manner and all the people shall say 'Amen'" (Devarim 27:24). The Torah here is not speaking about one who is literally striking his friend. This would appear to indicate that one who strikes his friend openly does not deserve punishment, but we know that if one strikes his friend openly he deserves an even greater punishment, since he is embarrassing him in front of others.
When the Torah speaks about, "striking one's friend in a hidden manner," it refers to one who "strikes him" with his tongue, speaking maliciously against him. When a person speaks maliciously, he does so in a hidden manner so that the victim will not be aware of it. The Torah then says that he should be "accursed" (arur)
One who speaks maliciously is very much like one who denies G-d.
One should not be surprised at the teaching of our Sages that one who speaks maliciously is stricken with leprosy. It is true that we see many people who speak maliciously and who remain healthy and whole, without any mark on their skin. However, one must realize that the leprosy mentioned in the Torah can afflict either the body or the soul.
Spiritual leprosy is even worse than physical leprosy. Every night when the soul ascends on high all the spiritual beings are repelled by it and announce before the soul that it is unclean, as the Torah says, "He shall call out, 'Unclean, Unclean'" (13:45).
If a person does not repent while he is still alive, when he dies his soul is not allowed to enter the camp of the righteous. All of them flee and separate themselves from him. One can imagine how much grief that soul suffers when it is chivied from one place to another and where no one wants to stand next to it.
In the fourth chamber (discussed in Parashat Bereishit, Chapter 6), it is called "quicksand" (tit ha-yaven - Tehillim 40:3). In this chamber there is a special place called "the leprous curse" (nega tzara'at). It is here that the souls of those who speak maliciously are kept and they suffer immensely. (Reshit Chochmah, loc. cit.; Yad Yosef)
Through this we can understand the following story that is related in the Midrash:
There was once a peddler who went from city to city and announced, "Who wants a life potion? Who wants to buy a potion of life?" He came to to Rabbi Yanai who was in his house and called to him through the window. "Come on into my house," said the rabbi. "I would like to try your potion." "This potion is not for you," said the peddler, "and it is not for those like you." Rabbi Yanai urged him to come into the house, so he did. "Where is this potion of life that you are selling"? asked the rabbi. The peddler took out a Sefer Tehillim from his pocket and showed him the thirty fourth psalm, where it is written, "Who is the man who desires life, who loves days to see good? Keep your tongue from evil and your lips from speaking maliciously" (Tehillim 34:13, 14). The Scripture was saying that one who wants life must bridle his mouth and not speak maliciously. "All my life," said Rabbi Yanai, "I never understood exactly what that verse meant. Now that this peddler has told me, I understand. This is also what King Shlomo said, 'He who watches his mouth and his tongue will keep his soul from grief' (Mishlei 21:23). This indicates that one who watches his mouth and does not speak maliciously will safeguard his soul against the leprous curse."
This is the account cited in the Midrash.
One may wonder, What was the great wisdom of the peddler? Rabbi Yanai said that without him he would not have understood the Biblical verse. The words that the peddler said were actually the simple, literal meaning of the verse - which we say each day.
One might also ask, What is the difficulty in the verse, that Rabbi Yanai could not understand it without the peddler?
However, according to what we have said, this can be understood quite well. Rabbi Yanai knew that the Torah teaches that anyone who speaks maliciously is stricken with leprosy. However, we see that many people do speak maliciously and nothing happens to them. Furthermore, why does the Torah double its wording and say, "Who is the man who desires life, who loves days to see good?"
The peddler came and said, "Who ants a potion of life?" He was asking, "Who wants to be healthy in body and soul, so that neither should be stricken with leprosy?" After all, a leper is considered like the dead.
When Rabbi Yanai understood that the soul can be stricken with leprosy just like the body, all his questions were answered. Therefore he said, "Now I understand the words that King Shlomo said, 'He who watches his mouth and tongue keeps his soul from grief' (Mishlei 21:23)." The word for grief is tzarot, which sounds very much like tzara'at (leprosy). The verse thus can be interpreted, "He who watches his mouth and tongue safeguards his soul from leprosy." Since the Scripture is speaking of the soul, we see that the soul can be afflicted by leprosy just as the body can. (VaYikra Rabbah; Yad Yosef. See Akedat Yitzchak; Yeffeh Toar).
The Scripture speaks about spiritual leprosy rather than phyisical leprosy because the spiritual leprosy is much worse than the physical variety, as we have seen earlier.
Furthermore, if the soul is defiled by leprosy, a person's prayers are not accepted until he is humbled and repents. The Torah therefore says, "On the day of his purification he shall be brought to the Kohen" (14:2). This means that on the day that a person is purified from the sin of malicious speech and repents, he can be brought to the "kohen," where the world "kohen" alludes to G-d. This indicates that his prayers are accepted. (Zohar; Reshit Chochmah, loc. cit.)
The remedy for speaking maliciously is to struggle to understand the Torah after one repents. The Torah therefore says, "This is the Torah of a leper on the day of his purification." This indicates that the remedy for the leper on the day that he wishes to purify himself is the Torah.
This is the meaning of the verse, "A healing of the tongue is the tree of life" (Mishlei 14:5). This means that the remedy for malicious speech is the Torah.
14:3 Veyatza hakohen el-michutz lamachaneh vera'ah hakohen vehineh nirpa nega hatzara'at min-hatzarua
The Kohen shall go out beyond the encampment. The Kohen shall see, and behold! the skin-eruption of tzara'at has healed from the person with tzara'at.
As was said earlier, this mark is not caused by an infection in the blood; rather, it is caused by one's sins. Therefore, it cannot be healed by a physician, or by medicine. It cannot be healed by walking or strolling in the gardens with one's friends, which is the normal remedy for such diseases.
Rather, the remedy must come from oneself, and the person himself must provide the cure. He must be isolated in a secluded place. Naturally, this might seem to be something that will irritate his condition, but when he is alone, his heart should become contrite and he should repent. He will then be healed. (Alshekh; Tzeror HaMor)
14:4 Vetzivah hakohen velakach lamitaher shtei-tziporim chayot tehorot ve'etz erez ushni tola'at ve'ezov
The Kohen shall command to take for the person undergoing purification two live, pure [kosher] birds, cedar wood, crimson thread and hyssop.
The Torah speaks of these birds as being "alive." This means that they should not have a fatal lesion (terefah).
14:5 Vetzivah hakohen veshachat et-hatzipor ha'echat el-kli-cheres al-mayim chayim
The Kohen shall command to slaughter the one bird in an earthenware vessel, over running water.
6 Et-hatzipor hachayah yikach otah ve'et-etz ha'erez ve'et-shni hatola'at ve'et-ha'ezov vetaval otam ve'et hatzipor hachayah bedam hatzipor hashchutah al hamayim hachayim
[As for] the living bird, he shall take it; and the cedar wood, the crimson thread and the hyssop and immerse them and the live bird in the blood of the slaughtered bird, over the running water.
7 Vehizah al hamitaher min-hatzara'at sheva pe'amim vetiharo veshilach et-hatzipor hachayah al-penei hasadeh
He shall sprinkle on the person undergoing purification from the tzara'at, seven times and make him pure; and send the live bird into the open field.
8 Vechibes hamitaher et-begadav vegilach et-kol-se'aro verachatz bamayim vetaher ve'achar yavo el-hamachaneh veyashav michutz le'aholo shiv'at yamim
The person undergoing purification shall wash his garments, and shave off all of his hair, and bathe in water, and he will become purified. After [this], he may come into the encampment.
9 Vehayah vayom hashvi'i yegalach et-kol-se'aro et-rosho ve'et-zkanav ve'et gabot einav ve'et-kol-se'aro yegale'ach vechibes et-begadav verachatz et-besaro bamayim vetaher
It shall be, that on the seventh day, he shall shave off all of his hair, [that of] his head, his beard and his eyebrows; he shall shave off all of his hair. he shall wash his garments, and bathe his body in water and become purified.
This is the purification procedure for a metzora:
He takes one of the birds, slaughters it and drains out its blood onto natural spring water so that the blood is visible in the water. Someone then digs and buries the slaughtered bird in his presence. This is known by tradition..
He then must take a piece of cedar wood. It should be one cubit long and as wide as a bedpost. He must also take hyssop, a piece not less than one handbreadth long. Also, some wool dyed crimson, weighing one shekel (0.8 oz.).
These three articles must be taken together with the living bird. The hyssop and cedar are tied with the strand of crimson wool. Around that bundle should be the tips of the wings and the tip of the tail of the living bird.
All four of these articles are then dipped in the vessel containing the blood and water. The Kohen then sprinkles seven times on the leper's hand and sends away the bird.
The bird must be sent away in a special way. The Kohen must be standing in a city and throw the bird outside the wall.
After this is completed, the Kohen must shave the metzora. This must also be done in a special way. He must take a straight razor and shave off all his visible hair until the person is as smooth as a cucumber.
The next process in the purification is that the metzora must immerse both his body and his clothing in a mikvah. Then he is clean. while he had the status of a metzora, if he entered a tent, he would render everything in it unclean and he would also render unclean anything up on which he sat or lay. Now he no longer has this status. He may also enter inside the walls of the city.
After this he must count seven days. On the seventh day he must shave himself as at first. He must again immerse both his clothing and his body. Although he immersed on the seventh day, he must again immerse on the eighty day, since it is possible that he was not careful and defiled himself again.
Then he must bring all the sacrifices prescribed by the Torah, (Yad, Tumat Tzaraat 11)
14:10 Uvayom hashmini yikach shnei-chvasim temimim vechavsah achat bat-shnatah temimah ushloshah esronim solet minchah blulah vashemen velog echad shamenThe leper must stand outside the "Yisraeli's Courtyard" (ezrat Yisrael), next to the eastern gate, facing west. The Kohen should take the lamb while it is still alive along with the log of oil, and perform the tenufah (wave) motions toward the east. Then he should bring the lamb to the gate and the metzora shall place his two hands inside the courtyard and perform the laying of hands (semichah) on the lamb's head. The lamb is then slaughtered and the Kohen accept the blood. One accepts the blood in a vessel and the other in the palm of his right hand.
On the eighth day, he shall take two unblemished lambs and one ewe in her first year, unblemished, and there tenths fine flour, for a meal-offering, mixed with oil and one log of oil.
11 Vehe'emid hakohen hametaher et-ha'ish hamitaher ve'otam lifnei HASHEM petach Ohel Mo'ed
The Kohen doing the purification, shall place the man undergoing the purification and the [aforementioned] items, before HASHEM, at the entrance of the Tent of Meeting.
12 Velakach hakohen et-hakeves ha'echad vehikriv oto le'asham ve'et-log hashamen vehenif otam tenufah lifnei HASHEM
The Kohen shall take one lamb and bring it as a guilt-offering. and [with] the log of oil and wave them as a wave-offering before HASHEM.
13 Veshachat et-hakeves bimkom asher yishchat et-hachatat ve'et-ha'olah bimkom hakodesh ki kachatat ha'asham hu lakohen kodesh kodashim hu
He shall slaughter the lamb in the place where he slaughters the sin-offering and the burnt-offering, in the sacred place; for, just as the sin-offering - is the guilt-offering; it belongs to the Kohen, it is most holy.
14 Velakach hakohen midam ha'asham venatan hakohen al-tenuch ozen hamitaher hayemanit ve'al-bohen yado hayemanit ve'al-bohen raglo hayemanit
The Kohen shall take from the blood of the guilt-offering and the kohen shall put it on the middle ridge of the right ear of the person being purified, and on the thumb of his right hand and on the big toe of his right foot.
15 Velakach hakohen milog hashamen veyatzak al-kaf hakohen hasmalit
The Kohen shall take from the log of the oil and he shall pour it onto the Kohen's left palm.
16 Vetaval hakohen et-etzba'o hayemanit min-hashemen asher al-kapo hasmalit vehizah min-hashemen be'etzba'o sheva pe'amim lifnei HASHEM
The Kohen shall immerse his right finger in some of the oil that is on his left palm and he shall sprinkle some of the oil with his finger seven times before HASHEM.
17 Umiyeter hashemen asher al-kapo yiten hakohen al-tenuf ozen hamitaher hayemanit ve'al-bohen yado hayemanit ve'al-bohen raglo hayemanit al dam ha'asham
From the remaining oil that is on his palm, the Kohen shall put on the middle ridge of the right ear of the person being purified, and on the thumb of his right hand, and on the big toe of his right foot; on [over] the blood of the guilt-offering.
18 Vehanotar bashemen asher al-kaf hakohen yiten al-rosh hamitaher vechiper alav hakohen lifnei HASHEM
Whatever oil remains that is on the palm of the Kohen, he shall put on the head of the person undergoing purification. The Kohen will atone for him before HASHEM.
19 Ve'asah hakohen et-hachatat vechiper al-hamitaher mitum'ato ve'achar yishchat et-ha'olah
The Kohen shall do [offer] the sin-offering and atone for the person undergoing purification from his impurity and afterwards he shall slaughter the burnt-offering.
20 Vehe'elah hakohen et-ha'olah ve'et-haminchah hamizbechah vechiper alav hakohen vetaher
The Kohen shall raise up the burnt-offering and the meal-offering onto the altar and the Kohen will atone for him and he will be purified.
The one who has it in his right hand should then empty it into his left hand. The Kohen then goes to the metzora, with the kohen inside the Temple courtyard (azarah) and the metzora outside. The metzora places his head into the azarah and the Kohen comes and places the blood in his hand on the right earlobe of the metzora in the middle of the ear. Then the metzora places his right hand inside the azarah and the Kohen places some of this blood on the middle joint of his right thumb. The same is done to the middle joint of the right big toe of the metzora.
After this, the Kohen offers the metzora's chatat offering and olah offering.
The the Kohen places some of the log of oil on the same parts of the body of the metzora and the rest of the oil is placed on his head. The metzora is thus completely purified. (Yad, Mechusarei Kapparah 6)
14:21 Ve'im dal hu ve'ein yado maseget velakach keves echad asham litnufah lechaper alav ve'isaron solet echad balul bashemen leminchah velog shamenThis is the leper's offering for a poor man. The animals sacrificed are somewhat different, but otherwise the procedure is the same as earlier.
If he is poor and his means are not sufficient, he shall take one lamb as a guilt-offering, for a wave-offering to atone for him and one thenth fine flour mixed with oil, as a meal-offering and a log of oil.
22 Ushtei torim o shnei bnei yonah asher tasig yado vehayah echad chatat veha'echad olah
And two turtledoves or two young pigeons such as his means suffice. One shall be for a sin-offering and one shall be for a burnt-offering.
23 Vehevi otam bayom hashmini letahorato el-hakohen el-petach ohel-mo'ed lifnei HASHEM
He shall bring them on the eighth day of his purification, to the Kohen, to the entrance of the Tent of Meeting, before HASHEM.
24 Velakach hakohen et-keves ha'asham ve'et-log hashamen vehenif otam hakohen tnufah lifnei HASHEM
The Kohen shall take the guilt-offering sheep and the log of oil and the Kohen shall wave them as a wave-offering before HASHEM.
25 Veshachat et-keves ha'asham velakach hakohen midam ha'asham venatan al-tnuch ozen-hamitaher hayemanit ve'al-bohen yado hayemanit ve'al-bohen raglo hayemanit
He shall slaughter the guilt-offering lamb. The Kohen shall take some blood of the guilt-offering and put it on the middle ridge of the right ear of the person undergoing purification, and on the thumb of his right hand and the big toe of his right foot.
26 Umin-hashemen yitzok hakohen al-kaf hakohen hasmalit
The Kohen shall pour some of the oil onto the Kohen's left palm.
27 Vehizah hakohen be'etzba'o hayemanit min-hashemen asher al-kapo hasmalit sheva pe'amim lifnei HASHEM
The Kohen shall sprinkle, with his right finger, some of the oil that is on his left palm, seven times before HASHEM
28 Venatan hakohen min-hashemen asher al-kapo al-tenuch ozen hamitaher hayemanit ve'al-bohen yado hayemanit ve'al-bohen raglo hayemanit al-mekom dam ha'asham
The Kohen shall put some of the oil that is on his palm, on the middle ridge of the right ear of the person undergoing purification, and on the thumb of his right hand and on the big toe of his right foot, on the place of the blood of the guilt-offering.
29 Vehanotar min-hashemen asher al-kaf hakohen yiten al-rosh hamitaher lechaper alav lifnei HASHEM
What remains of the oil that is on the palm of the Kohen, he shall put on th ehead of the person undergoing purification, to achieve his atonement before HASHEM.
30 Ve'asah et-ha'echad min-hatorim o min-benei hayonah me'asher tasig yado
He shall do [offer] one of the turtledoves or the young pigeons, from that which his means suffice,
31 Et asher-tasig yado et-ha'echad chatat ve'et-ha'echad olah al-haminchah vechiper hakohen al hamitaher lifnei HASHEM
that for which his means are sufficient, one for a sin-offering, and the other for a burnt-offering with the meal-offering. The Kohen will atone for the person undergoing purification before HASHEM.
14:32 Zot torat asher-bo nega tzara'at asher lo-tasig yado betahoratoEarlier, we saw that the Torah commanded that two birds be sacrificed (14:5-7). One of these birds was slaughtered and the other was sent away live.
This is the Torah of whoever has the skin-eruption of tzara'at whose means are not sufficient in his purification."
This is because a person has two types of speech. One is words of Torah and good deeds, and the other is words of malicious speech.
Birds normally chirp and chatter all day long. Since the metzora is repenting and wishes to be purified from his affliction, G-d commanded that he take two birds. One is slaughtered and the other is sent away alive. This alludes to the fact that the metzora has repented.
One bird, which symbolizes his malicious speech, is slaughtered and destroyed.
The second bird is to be allowed to live. This indicates that one must take words of Torah and good deeds, and not reject them.
Since this affliction comes because of the sin of pride, as discussed earlier, G-d commanded that the person undergoing purification should take a cedar tree, hyssop and crimson wool. This teaches that the person originally was proud like a cedar, but now he is humble and lowly like a hyssop bush. There is no bush lower than this. The crimson dye comes from a worm. The person is now humble like a worm and like the dust of the earth. (Alshekh. See Bachya; Yeffeh Toar)
Wool dyed with a crimson wool is also used so that a person should realize what his end will be. In the end he will go to a place of dust and worms. (VaYikra Rabbah; Yalkut Shimoni: Abarbanel; Tzeror HaMor
14:33 Vayedaber HASHEM el-Moshe ve'el-Aharon lemorIn this section, the Torah teaches us about leprous marks that appear in houses (nega'ei batim).
HASHEM spoke to Moshe and to Aharon, saying,
34 Ki tavo'u el-eretz Kena'an asher ani noten lachem la'achuzah venatati nega tzara'at beveit eretz achuzatchem
When you will come into the land of Kana'an that I will give to you for possession, and I shall put the eruption of tzara'at in the house of the land of your possession.
As discussed earlier, G-d does not immediately send diseases to a person's body. First, G-d strikes his house. If the person repents good. If not, his clothing shows signs of decay. If he repents, good. But if not, his body is also stricken.
The Torah logically should have discussed leprous signs in houses first, then sch signs in garments, and finally such signs on the body.
However, the Torah teaches us a good lesson. When a father is punishing his son, he tells him, "Really, I should give you twelve stripes on your body because you disobeyed me, but because I love you, I am going to whip you on your clothing. I wanted to strike you on your clothing, but I love you so much that I'm going to give you another boon, and I'm merely going to strike the wall. This should be enough to you so that you not repeat your misdeeds, if you have enough sense to understand."
G-d did the same thing. First He told us the laws of leprous signs on the body. It was as if G-d were saying, "You really deserve to be stricken on your body, but I am giving you another chance and merely causing leprous signs to appear on your garments. This is why the laws of leprous signs on garments appear before the laws of such signs on houses. This teaches that if a person is good, G-d will not even send these signs on his clothing, but on his house.
Through this we can understand the concept and reason for these leprous marks (nega'im) in garments and houses, although these are not living creatures and neither speak nor see. One might wonder what the reason is for wood, stone and clothing to be stricken with such nega'im.
However, this is like a warning to a person who is going in a bad way. It is like a father who threatens his son and shows him a stick, saying, "If you are not good, you will be hit with this stick."
There is also another reason for this infection of houses. As wrote earlier, one of the things that causes nega'im is stinginess, where a person does not want to let other people enjoy his property. Thus, a person may come to him and ask to borrow a plate or a dish or a pitcher and he says that he does not have one. This bad trait comes to a person because of his evil thought. He thinks that everything that he owns came to him because of his own efforts, and therefore it is all his. He says to himself, "Why should I give something that I earned with my hard effort to others? They will damage it or destroy it. Just as I struggled and worked to get what I have, let them also work and they will be able to buy what they need."
He does not know that a person does not have the power to earn even a penny. Everything comes from G-d's Hands. He can make a person wealthy in an instant or vice versa. One must realize that G-d gives him property, not only for himself, but so that he could do deeds of kindness to others, each according to his ability. A person should lend pots, dishes, or even money to his friend and help him when he is in trouble.
In order to rid a person of this bad trait by revealing his falseness to everyone, G-d sends this plague to his house. He then must take all his furniture and other articles out of the house, laying them outside, so that they do not become unclean. He must also ask his neighbors to help him to take all his pots and dishes outside, since the Kohen is rushing him to do it as fast as possible, so that they not become defiled.
Meanwhile, the neighbors see everything that he has. One might say, "Look, I asked you to lend me a pot awhile ago, and you told me that you didn't have one."
The Torah therefore says, "The owner of the house shall come and tell the Kohen..." (14:35). The Torah says that the one who considers the house his own and does not want to share it with others must be the one who tells the Kohen, "I have seen something like a plague in my house." With this the Torah tells us that leprous marks in a house come because a person does not want to share his goods with others. (Ibid., Arakhin, Chapter 3)
Another reason that G-d placed leprous marks in houses was that that the Amori who lived in the land of Kenaan would build their houses for the sake of idolatry and unclean spirits. When they built a house, they would place the cornerstone down and dedicate it to their pagan god and to a certain demon. An unclean spirit would immediately rest in that house, and it would defile anything that came into the house.
G-d, however, wanted to give the Benei Yisrael a land so that the Divine Presence could rest there. He did not want the Divine Presence to rest in an unclean place. G-d therefore placed nega'im in the walls of their houses to show that this was a house where an unclean spirit dwelt, since it had been dedicated to an idol. Therefore, this house has to be torn down and rebuilt as a house dedicated to G-d.
This is why new wood and stones, and even new dirt, had to be used to build this house, because the unclean spirit rested even on the materials out of which the house was built.
Therefore, whenever a person builds a house, he should dedicate the house to G-d, and say he is building it to be able to serve G-d. The same is true when he does anything else. He should verbally say that he is doing it for the sake of heaven. A holy spirit then dwells in his or rests upon his deeds.
If a person builds a house in such a manner, he will have a spirit of peace. This is the meaning of the verse, "You know that your tent is peace and your destiny serenity and you will not sin" (Iyov 5:24). The Scripture is saying that if you want peace to be in your house and a holy spirit to dwell in it, you must be careful to place in it a certain serenity and tranquility. When you build a house you should verbally say that you are building it for G-d's sake. Then you can be sure that nothing bad will ever happen in that house. However, if you do not do that, the house can become a tabernacle of the Other Side. It goes without saying that if a house is built dedicated to the Other Side, it is dangerous to live in it.
14:35 Uva asher-lo habayit vehigid lakohen lemor kenega nir'ah li babayitThis is the law regarding marks in a house. The owner of the house comes to the Kohen and says, "It appears to me that something like a nega is in the house." Even if the owner is a great scholar and knows for certain that this is a nega, he cannot say so until the Kohen says it explicitly. (Yad, Tumat Tzaraat 14, 15) The Torha therefore says that his words should be "Something like a nega appears to be in the house," and not, "a nega.." (Sifra; Yalkut Shimoni; Rashi)
Whoever's house it is, shall come and tell to the Kohen, saying, 'Something like a [leprous] mark has appeared to me in the house.'
36 Vetzivah hakohen ufinu et-habayit beterem yavo hakohen lir'ot et-hanega velo yitma kol-asher babayit ve'achar ken yavo hakohen lir'ot et-habayit
The Kohen shall command, and they shall empty the house [of its contents] before the Kohen will come to see the eruption so everything in the house shall not become impure. Afterwards, the Kohen shall come to see the house.
14:37 Vera'ah et-hanega vehineh hanega bekirot habayit shka'arurot yerakrakot o adamdamot umar'eihen shafal min-hakir
He shall see the eruption and behold! the eruption is in the walls of the house; impressions, of greenest green or of reddest red and they appear to be lower than the [surface of] the wall.
38 Veyatza hakohen min-habayit el-petach habayit vehisgir et-habayit shiv'at yamim
The Kohen shall go out of the house to the entrance of the house, and place the house under quarantine for seven days.
39 Veshav hakohen bayom hashvi'i vera'ah vehineh pasah hanega bekirot habayit
The Kohen shall return on the seventh day and shall see, and behold! the eruption has spread in the walls of the house.
40 Vetzivah hakohen vechiltzu et-ha'avanim asher bahen hanaga vehishlichu ethen el-michutz la'ir el-makom tame
The Kohen shall command and they shall remove the stones in which there is the eruption and cast them away, beyond the city to an impure place.
41 Ve'et-habayit yaktzia mibayit saviv veshafchu et-he'afar asher hiktzu el-michutz la'ir el-makom tame
He shall scrape the house from the inside, all around, and they shall throw away the earth that they scraped, beyond the city, to an impure place.
42 Velakchu avanim acherot vehevi'u el-tachat ha'avanim ve'afar acher yikach vetach et-habayit
They shall take other stones, and they shall bring them to replace the stones, and he shall take other earth and plaster the house.
43 Ve'im-yashuv hanega ufarach babayit achar chiletz et-ha'avanim ve'acharei hiktzot et-habayit ve'acharei hitoach
If the eruption returns and sprouts in the house after the stones were removed, and after the house was scarped, and after it was plastered,
44 Uva hakohen vera'ah vehineh pasah hanega babayit tzara'at mam'eret hi babayit tame hu
the Kohen shall come and see, and behold! the eruption has spread in the house; prickly tzara'at is in the house, it is impure.
45 Venatatz et-habayit et-avanav ve'et-etzav ve'et kol-afar habayit vehotzi el-michutz la'ir el-makom tame
He shall dismantle the house; its stones and its wood and all the earth of the house. He shall take it out beyond the city, to an impure place.
46 Vehaba el-habayit kol-yemei hisgir oto yitma ad-ha'arev
Whoever will come inside the house [during] all the days of its confinement, shall be impure until the evening.
47 Vehashochev babayit yechabes et-begadav veha'ochel babayit yechabes et-begadav
Whoever will lie down inside the house shall wash his garments. Whoever will eat inside the house shall wash his garments.
48 Ve'im-bo yavo hakohen vera'ah vehineh lo-fasah hanega babayit acharei hitoach et-habayit vetihar hakohen et-habayit ki nirpa hanaga
If the Kohen shall come and see, and behold! the eruption did not spread in the house after the house was plastered, the Kohen shall pronounce the house [to be] pure, for the eruption has been healed.
49 Velakach lechate et-habayit shtei tziporim ve'etz erez ushni tola'at ve'ezov
He shall take, to purify the house, two birds, cedar wood, crimson thread and hyssop.
50 Veshachat et-hatzipor ha'echat el-kli-cheres al-mayim chayim
He shall slaughter one bird in an earthenware vessel, over running water.
51 Velakach et-etz-ha'erez ve'et-ha'ezov ve'et shni hatola'at ve'et hatzipor hachayah vetaval otam bedam hatzipor hashchutah uvamayim hachayim vehizah el-habayit sheva pe'amim
He shall take the cedar wood, the hyssop, the crimson thread and the live bird and immerse them in the blood of the slaughtered bird and in the running water, and sprinkle the house seven times.
52 Vechite et-habayit bedam hatzipor uvamayim hachayim uvatzipor hachayah uve'etz ha'erez uva'ezov uvishni hatola'at
He shall purify the house with the blood of the bird, and with the running water, and with the live bird, the cedar wood, the hyssop and the crimson thread.
53 Veshilach et-hatzipor hachayah el-michutz la'ir el-penei hasadeh vechiper al-habayit vetaher
He shall send the living bird, beyond the city into the open field, and atone for the house and it shall be purified.
Rabbi Moshe [Maimonides] said that these nega marks which appeared in houses and clothing were a sign and a miracle among the Benei Yisrael. This was something that did not happen to any other people. This is because G-d loves us and wants us to be careful regarding malicious speech. As discussed earlier, nega spots appear because of the sin of malicious speech.
First they strike the house. If one repents, good. If not, they strike one's clothing. If he repents, good. If not, they strike his body.
When a person is stricken on his body, the whole world knows that he is unclean. He will not have anybody with whom he can speak maliciously or frivolously and he will repent so that he will be healed.
Anyone who is in command of his soul will be careful to speak only words of Torah. He will then recognize G-d's greatness, since this is the main thing both in this world and the next. (Yad, Tumat Tzaraat, end of 16)
15:1 Vayedaber HASHEM el-Moshe ve'el-Aharon lemorThis chapter discusses the law of a zav. This is a man who has a discharge from his male organ, like gruel. The discharge resembles a batter made of barley flour. It can be thick or thin or it can plug up the orifice of the male organ.
HASHEM spoke to Moshe and Aharon, saying,
2 Daberu el-benei Yisra'el va'amartem alehem ish ish ki yihyeh zav mibesaro zovo tame hu
"Speak to the Children of Yisrael and say to them; should [discharge] flow from the body of any man, [because of] his discharge, he is impure.
If a person has such a discharge, he is called a zav, and he renders things unclean by pressure (heset). This means that he can render something unclean by a mere motion. Thus, if a person was sitting on one end of a beam, and a zav sat down on the other end of the beam, the person becomes unclean even if the beam was one hundred feet long. As long as the zav moves it, he renders everything on it unclean.
The same is true of a zav's mattress. Even if there are ten mats, one on top of the other, and the zav sits on the top one, all of them become unclean. (Rashi)
Anyone touching a zav's clothing becomes unclean.
If a zav spits on a person, the person becomes unclean.
If one touches a mat or mattress of the zav, he becomes unclean.
If someone sits on an object upon which the zav has sat, he becomes unclean.
Anyone who touches any of the things mentioned here must immerse himself and his garments in a mikvah, and then he remains unclean until evening. In the evening, the person is completely clean.
When the zav stops having his discharge, he must count seven clean days. On the seventh day, he must immerse himself and his garments, and he is ritually clean.
On the eighth day he must bring two doves as a sacrifice. One of these is offered as a chatat (sin offering) and one as a olah (burnt offering) (15:15). The chatat is to atone for the sin that caused this affliction and the olah is a thanksgiving to G-d that he has been healed of his sickness.
15:16 Ve'ish ki-tetze mimenu shichvat-zara verachatz bamayim et-kol-besaro vetame ad-ha'arevThe Torah now is speaking of a man who has a seminal discharge, either as the result of sexual intercourse or as the result of a nocturnal emission. Such a man must immerse himself in a mikvah and then he remains unclean until evening.
A man, if semen issues from him, he shall bathe his entire body in water and is impure until the evening.
17 Vechol-beged vechol-or asher-yihyeh alav shichvat-zara vechubas bamayim vetame ad-ha'arev
Any garment and any leather object upon which there is semen shall be washed in water and is impure until the evening.
18 Ve'ishah asher yishkav ish otah shichvat-zara verachatzu vamayim vetam'u ad-ha'arev
A woman, with whom a man will lie conjugally; they shall bathe in water, and are impure until the evening.
If any semen gets on any cloth or leather, it also becomes ritually unclean. The semen must be washed off and then the garment or leather object must be immersed in a mikvah and remain unclean until evening. Semen is unclean and has the ability to render unclean any object with which it comes in contact.
If a woman has intercourse with a man and the man has a seminal discharge, then both the man and he woman have the same decree of ritual uncleanliness. In order to be purified, both of them must immerse in a mikvah and they remain unclean until evening.
15:19 Ve'ishah ki-tiheyeh zavah dam yihyeh zovah bivsarah shiv'at yamim tihyeh venidatah vechol-hanogea bah yitma ad-ha'arevThis is speaking of a woman who has her menstrual period. The same rules apply to a woman who has a discharge other than her menstrual period.
When a woman has a discharge [and] the discharge will be blood in her body, for seven days she will be in [the state of] her menstrual impurity. Anyone who touches her will be impure until the evening.
20 Vechol asher tishkav alav benidatah yitma vechol asher-teshev alav yitma
Everything that she sleeps on, during her menstrual impurity, will become impure and everything that she sits on will be impure.
21 Vechol-hanogea bemishkavah yechabes begadav verachatz bamayim vetame ad-ha'arev
Anyone who touches what she slept on shall wash his garments and bathe in water and is impure until the evening.
22 Vechol-hanogea bechol-kli asher-teshev alav yechabes begadav verachatz bamayim vetame ad-ha'arev
Anyone who touches any vessel that she sits on, shall wash his garments and bathe in water and is impure until the evening.
23 Ve'im al-hamishkav hu o al-hakli asher hi yoshevet-alav benog'o-vo yitma ad-ha'arev
If he is on the bed or on the vessel that she is sitting on, when he touches it, he shall be impure until the evening.
24 Ve'im shachov yishkav ish otah utehi nidatah alav vetame shiv'at yamim vechol-hamishkav asher-yishkav alav yitma
If a man will lie conjugally with her, her menstrual impurity will be on him and he is impure for seven days. Anything used for sleeping - if he should sleep on it - it will be impure.
The Torah says that if any blood emerges from a woman's sexual organ, she becomes unclean. If it comes at a time of her monthly period, she is considered a menstrually unclean woman (niddah).
15:25 Ve'ishah ki yazuv zov damah yamim rabim belo et-nidatah o chi-tazuv al-nidatah kol-yemei zov tum'atah kimei nidatah tihyeh tme'ah hiA woman who has a bloody discharge other than at the time of her menstrual period is called a zavah.
When a woman discharges her blood-flow, many days outside her menstrual cycle, or if it flows after her menstrual cycle, all the days of her discharge-impurity shall be as her days of menstrual impurity; she is impure.
26 Kol-hamishkav asher-tishkav alav kol-yemei zovah kemishkav nidatah yiheyeh-lah vechol-hakli asher teshev alav tame yiheyeh ketum'at nidatah
Anything used for sleeping upon which she will lie [on] any of her discharge-impurity days, as the bed of her menstrual impurity it shall be to her. Every vessel upon which she sits will be impure, just as [is] her menstrual-impurity.
27 Vechol-hanogea bam yitma vechibes begadav verachatz bamayim vetame ad-ha'arev
Anyone that touches them will be impure and he shall wash his garments and bathe in water and is impure until the evening.
28 Ve'im-taharah mizovah vesafrah lah shiv'at yamim ve'achar tithar
When she has become pure from her discharge-impurity, she shall count seven days for herself and afterwards she becomes purified.
29 Uvayom hashmini tikach-lah shtei torim o shnei benei yonah vehevi'ah otam el-hakohen el-petach Ohel Mo'ed
On the eighth day she shall take for herself, two turtledoves or two young pigeons and she shall bring them to the Kohen, to the entrance of the Tent of Meeting.
30 Ve'asah hakohen et-ha'echad chatat ve'et-ha'echad olah vechiper aleyha hakohen lifnei HASHEM mizov tum'atah
The Kohen shall do [offer] one as a sin-offering and the [other] one as a burnt-offering. The Kohen will atone for her before HASHEM from her discharge-impurity.
The previous section spoke about a "small zavah" (zavah ketanah) while this section speaks of a "great zavah" (zavah gedolah).
The Difference Between a Niddah, a Zavah Ketanah, and a Zavah Gedolah:
When a woman has a bloody discharge, it is assumed that she is menstruating, and she is niddah.
According to Torah law, even if she has this discharge for one day and it stops, she is a niddah. However, if she has the discharge for seven consecutive days, and it stops early on the seventh day, she can immerse that very evening and she is ritually clean. Such a woman is a niddah.
The above is a the Torah law, that a woman must merely count seven days from the beginning of her discharge and then immerse. However, according to rabbinic legislation and custom today, a woman must wait seven days after her discharge stops. This is discussed at length in commentary of Parashat Bereishit.
A woman becomes zavah in the following manner. If, after the seven days of her menstrual period, she has a bloody discharge within eleven days, she is called zavah. If this bloody discharge lasts one or two days and then stops, she is called a "small zavah" (zavah ketanah). She must then wait one day after her blood stops flowing. Then she can immerse and she is ritually clean.
However, if this discharge lasts for three days without interruption during the eleven days mentioned earlier, then the woman has the status of a "great zavah" (zavah gedolah). She must then wait seven days, these being her "seven clean days" after she stops having the discharge, and then she can begin her purification process.
Here the Torah tells us that the ritual uncleanliness of a "great zavah" has the same laws as those discussed earlier regarding a male zav or a female "small zavah."
There is, however, one difference between a "small zavah" and a "great zavah," regarding the manner of their purification. A "small zavah" does not have to bring any sacrifice, but a "great zavah" must bring a sacrifice on the eighth day. The sacrifice consists of two doves, where one is offered as a chatat (sin offering) and the other as a olah (burnt offering).
The law today is that if a woman sees, at any time, even a drop of blood like a mustard seed, she becomes unclean and she must count seven clean days after the flow stops completely.
G-d likens the uncleanliness of Yisrael's sins to the uncleanliness of a menstrual woman (niddah). It is thus written, "Their way before Me has been like the defilement of a menstruous woman" (Yechezkel 36:17).
The Torah likens it to a niddah an not to the defilement of a corpse. This is for Yisrael's benefit. The defilement of a corpse is very severe. if a corpse is in the house, everything that is in the house becomes unclean. A niddah, however, does not defile everything in the house, and a Kohen may enter a house where she is.
Therefore, if Yisrael's defilement were likened to that of a corpse, there would never be any hope that the Divine Presence rest among them. If they were like a corpse, the "Kohen" could not enter the place where they are.
However, since Yisrael is likened to a niddah, there is hope that the Divine Presence will return and rest among us even though we are now unclean.
G-d there speaks of Himself as "dwelling among them in their defilement" (16:16).
There is another reason that G-d likens the Benei Yisrael's sins to the defilement of a niddah. This is a defilement that lasts for a few days and then passes. G-d promised that in the future, when the Mashiach comes, He will clean us of our defilement. G-d thus said, "I will sprinkle upon you pure water and I will purify you from all your defilement and from all your idolatry I will purify you" (Yechezkel 36:25). (VaYikra Rabbah; Yalkut Shimoni)
Baruch Hashem! Ani ma'amin b'emunah shleimah beviat hamashiach!
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MeAm Lo'ez, Bachya, Rashi, Ramban
