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8

Tos'fos Yom Tov to N'gaim 12:5 gives the following answers, if I read him right: (from the Mizrachi in the name of his teachers) Since he can't be sure it's a nega until the kohen shows up, he shouldn't say he's sure. (from the Mizrachi himself) He should treat the kohen with derech eretz, etc. [The Tos'fos Yom Tov includes the "etc.", thereby referring ...


6

The simplest answer is that the haftoras go in the way the Torah ordered it in Melachim. (Tazria's being from 2 Kings ch. 4, and Metzora's from ibid. ch. 7.) (Not that this is always the case, see for example Behar and Bechukosai. ) In addition, the Gemara tells us (Sotah 47a) that the four lepers (discussed in the second haftora) are Gechazi and his sons ...


6

As Clint already mentioned, the obligation to bring doves applies to a Zava - one who bleeds between the expected times of her period (to oversimplify). So most women never had this obligation. Another missing piece is that the woman does not have to bring the doves immediately - she can accumulate the obligations and bring them all together. As long as ...


5

I once asked this question. The part about the korban offering only refers to more unusual zaavaah flow rather than the typical niddah flow. I, like you have done now, once understood the last paragraph about the korban to pertain to both of the previous two paragraphs about niddah and zaavah rather than just the penultimate zaavah paragraph.


3

Ralbag (on M'tzora 14:49) says: הנה מפני שנטמא הבית כל ימי ההסגר והיה בלתי ראוי שתסור טומאתו בזולת פועל כלל הנה תהיה טהרתו בצפורים לפי שאי אפשר בו הטבילה That is, a house, like a garment, should by rights just go in the mikve, but it can't, so we do the sprinkling-of-blood ritual instead. (This leaves open the question why tzaraas on a person requires ...


3

Rav Hirsch to Bereishis 39:9 understands the word חטא to be related to the word חתה, which he says means to move something from it's place. He goes on to explain the concept of חטא with the more contextual meaning of חתה, which is to remove something from a fire, but the central concept of חטא would be to remove. This could explain the verse in Vayikra, as ...


2

The cases where it means purify are examples of "privative piel", where the form חִטֵּא implies that something (sin, guilt, etc.) is being removed, as opposed to the qal form חָטָא, which implies that something (sin, guilt, etc.) is being added (or incurred). Another example of this phenomenon is וַיְסַקְּלֵהוּ (he cleared it from stones) in Isaiah 5:2, or ...


2

The Sifra there (12) explains that this is coming to include even a case where he was rich at the time he was healed from the Tzora'as, and only later became poor - he would still bring a poor man's sacrifice, and we don't say that he has to bring according to what he could afford when he became obligated. See Malbim there for further explanation.


2

When we learned the parsha our rav explained that there are different reasons for a house getting tzora'as. The reason of lashon hara is as specified by the Rambam shown in the question is only one of the possibilities. Another possibility is that it comes to punish stinginess See link In identifying the reason that Tzoraas came upon a person’s house, ...


1

Rabbi Menashe Klein writes in his מגיד משנה, that the houses of both the righteous and the sinners (whether tattlers or misers) can be afflicted with צרעת. Whether treasure will be found depends on whether or not the owner is righteous. Onlookers would have no way of knowing whether the צרעת has come to punish or to reward. That way, the sinner would be ...


1

This is pretty tenuous, but there is a version of the Mishnah in Avot (3:5) that uses the verse "‫ואנודתו על ארץ יסדה‬" to prove that even three people who learn together, the Divine Presence rests on them (instead of using the verse to prove it for 5 people). This is the Bartenura's version. He says that we see that 3 things together are called an ...


1

The Ramban on Tazria-Metzora (I don't have it in front of me at this time. When I find it I'll post it) says that the order of severity in tzaraas (from light to severe) is clothing, houses and then people. He further says that the more severe the tzaraas is the more needs to be done to become pure. Therefore, to purify tzaraas on clothing, one needs to ...


1

(I an adding this answer here, which was already posted elsewhere, at the request of the OP.) R. Elishevitz (a very great Talmid Chacham from Russia who later moved to Israel about 80 years ago) in his sefer אלף המגן explains how the Haftorah for parshas Tazria completely corresponds to the Torah reading: The Haftorah for parshas Tazria - Kings Ⅱ ...



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