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9

Tosafos (Zevachim 102a, ד"ה אני מסגירה) asks this and leaves it unresolved. Netziv (to Sifri on this verse) suggests two possibilities: True that she'd be tahor, but she'd be in a state of suspense (not knowing what the outcome would be) until there is a kohen available - a yet-to-be-born son (or grandson) of Elazar or Isamar - who could check it and make ...


9

A few possibilities off the top of my head: The "non-serious" tzaraas may be actual skin afflictions instead. (E.g. Sforno says that the detail described in tzaraas for clothing precludes it from being a bad reaction to faulty dyeing process.) "Non-serious" tzaraas would serve as a very strong warning sign for someone, before getting the real deal and ...


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 Rambam rules in Chagigah 2:1 that someone who is tamei is exempt from ri'iyah. A metzora' would seem to be included in this category.


5

If nowadays a Cohen declares somebody (or a garment or a house) as having Tzara'at, then that declaration is valid and the laws of Tzara'at kick in. All this assuming that the "blotch" in question has the correct size and color. The Ramabm in הלכות טומאת צרעת פרק י"א:י"א - says that the process for "curing" the Mezora from Tzara'as is followed even nowadays ...


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

Try Panim Yafot on Bamidbar 5:2 Alternatively, if you assume the Erev Rav were originally not Jewish then you can apply the statement (Kiddushin 70b): קשין גרים לישראל כספחת


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, ...


2

The Midrash (Bamidbar Rabbah 7:5) lists 11 causes for Tzaraat and brings proof for each one of them. On of the causes listed is Haughtiness, and Naaman is used as a proof. The verse says, "וְנַעֲמָן שַׂר צְבָא מֶלֶךְ אֲרָם הָיָה אִישׁ גָּדוֹל", and the Midrash defines "Gadol" as being haughty, since he was a great warrior. This article says that Naaman's ...


1

It's not so much leaving Mitzraim as it is being on the road traveling. See the Rashbam on Devarim 24 8-9. The basic azhara is against lashon hara and tzaras. The Torah singles out Miriam's storyto point out that when it comes to being masgir someone and sending them out of the camp, we should be careful to follow through and not be blinded by their stature. ...


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

The second posuk says "צַו אֶת בְּנֵי יִשְׂרָאֵל" - Command the Children of Israel, and Rashi explains elsewhere that whenever the Torah writes צו it means that the command has to be carried out immediately and for all generations. Therefore, verse 4 tells us that they carried out the "immediate" part of the command.


1

I think that the answer is yes. I base my answer on Mishnah N'ga`im 13:12: נכנס לבית הכנסת, עושים לו מחיצה גבוהה עשרה טפחים על רחב ארבע אמות.‏ נכנס ראשון, ויוצא אחרון.‏ (Informal translation: If [the leper] goes into the synagogue, they make him a barrier [mechitza] ten handbreadths high by four cubits wide. He enters first, and ...


1

@ba, in his comment on the question, linked to chapter 47 of "Gam Ani Odecha" by Gamliel HaKohen Rabinovitch. There, he collects responses he received from several contemporary halachic authorities regarding whether a Metzorah must sit alone. In short (and I may be glossing over some important details, so please read it inside), there are authorities that ...


1

I'm sorry if you're not satisfied with this answer, but it's my honest feeling that when you untangle the disparate sources that you've quoted from one another, they're either not contradicting one another or it's not a problem that they do. For a start, Rashi (Leviticus 13:46) never says that people afflicted with any other type of impurity may not dwell ...


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 found something that might be helpful in your search. The Meam Loez discusses why the chazeh v'shok are waved (Vayikra 7:30): The Hebrew word for chest is chazeh, which also has the connotation of seeing. We thus find, "His eyes shall see (ye-chezu), his eyelids shall discern the children of man" (Psalms 11:4). This teaches that God's eyes and eyelids ...


1

The Gemorah in Menachos 62a says the reason is to stop "bad winds": אמר רב חמא בר עוקבא אמר רבי יוסי בר רבי חנינא מוליך ומביא כדי לעצור רוחות רעות מעלה ומוריד כדי לעצור טללים רעים Although I realize this is not an answer as to why "davka" (specifically) the ones that are waved.


1

One clarification: R' Yehoshua is saying that all of the tanna kamma's cases are tahor, not just the safek case. That should clear things up: The pasuk comes to tell us the lesser chidush unless otherwise indicated. If R' Yehoshua did not hold of chezkas haguf, then a case of white hair before baheres would be a safek and the chidush of the pasuk is that ...



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