9

According to the first Mishna in Nega'im, the brightest color of Tzara'ath is the white of snow. מַרְאוֹת נְגָעִים שְׁנַיִם שֶׁהֵן אַרְבָּעָה. בַּהֶרֶת עַזָּה כַשֶּׁלֶג, שְׁנִיָּה לָהּ כְּסִיד הַהֵיכָל. וְהַשְּׂאֵת כִּקְרוּם בֵּיצָה, שְׁנִיָּה לָהּ כְּצֶמֶר לָבָן, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, הַשְּׂאֵת כְּצֶמֶר לָבָן, שְׁנִיָּה לָהּ ...


8

I can't tell you how much pain a metzora would suffer, but a couple of Mefarshim indicate that they did experience some amount of pain. Abarbanel to Vayikra 13:1 explains why Tzara'as is called a Nega ("plague"): ונקראו אלו החליים נגע מפני שהיה העור נגוע בכאב These illnesses are called "plagues" because the skin is plagued with pain. Based on this ...


8

The Sefer Hachinuch in mitzva 174 writes: משרשי המצוה. קצת מן הטעם שאמרנו למעלה (מצוה קעג) במים כדי שיראה האדם כאלו היום נברא והיום מתחיל שערו לצמח ויחדש מעשיו לטוב, A partial explanation of the root of this mitzva is that as a person emerges from his state of uncleanliness of a metzora, he should view himself as if he is reborn and only today his hair ...


7

According to Sefer HaChinuch (Positive Commandment 169) there is an obligation incumbent upon someone afflicted with suspected tzara'at to show it to a kohen: שמצוה היא עלינו שכל מי שיהיה מצרע שיבוא אל הכהן לשאל על צרעתו והכהן יטמאנו או יטהרנו, והוא יתנהג על פי התורה הכתובה, כאשר יצונו הכהן [T]hat it is a commandment upon us that anyone who is a ...


7

Yarok here means yellow, as DoubleAA wrote in the comments. As for your question, what is the difference between Yarok and Tzahov, see Rashi on the passuk who says Tzahov is similar to gold. So now we have two colors in the yellow family, one we'll call yellow which is pure, and one which we'll call a golden yellow which is impure. See also Tosafos Succah ...


5

The Shadal states that he is quarantined in his own house. More interestingly, however, he quotes the Rash as saying that the translation of that verse is not "the kohen quarantines the one with the blemish" but rather "the kohen closes the blemish" with a line drawn around it, in order to determine if it is growing.


5

The Zohar says it in Tazria 3:48a: תָּאנָא בְּכַמָּה דַּרְגִּין אִתְקְרֵי בַּר נָשׁ: אָדָם, גֶּבֶר, אֱנוֹשׁ, אִישׁ. גָּדוֹל שֶׁבְּכֻלָּם אָדָם It demonstrates this from the fact that the word אָדָם is employed when describing how God made Man in His image: דִּכְתִּיב, (בראשית א) וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ. וּכְתִיב (בראשית ט) כִּי ...


5

Interesting theory as to the potential translation into psoriasis, but it seems unlikely based on Rav Hirsch's challenges to those who compared tza'raas to leprosy: Tzaraat is not 'leprosy' as we understand it. He also demonstrates that the reasons for quarantines and, in confirmed cases, exclusion from the 'camp' are not to prevent the spread of ...


4

Negaim i.e Tzaraas skin disease - takes effect against our will whether we sin or not even without prior warning (despite the fact that sometimes one is warned as questioner assumes)Yalkut Shimoni Vayikra 247* ומה נגעים שטמא בהן אנוסין* Indeed the Gemara Nedarim 35b states that all under-aged mechusrei Kapara (those who need to bring a Korban inorder to ...


4

This halacha is brought in the Mishnah Negaim 13:3 in which it says that the upper floor is reinforced and kept standing: בַּיִת שֶׁנִּרְאָה בוֹ נֶגַע, הָיְתָה עֲלִיָּה עַל גַּבָּיו, נוֹתֵן אֶת הַקּוֹרוֹת לָעֲלִיָּה. נִרְאָה בָעֲלִיָּה, נוֹתֵן אֶת הַקּוֹרוֹת לַבָּיִת A house in which a nega appeared if it had an upper chamber above it, the beams are ...


3

Note that the meforshim (Rav Hirsh, Rav Sorotzkin, Ramban, Rambam, etc.) point out that tzara'at is not a natural disease and cannot be treated as a normal disease. That is, it is not similar to someone who gets (lo aleinu) something like TB as a punishment for a sin who must be treated for the physical disease as well as doing teshuvah for the sin. Leprosy ...


3

I'd like to propose two reasons why it should be permissible. First. The Kohen uncovers a Sotah's hair (Bamidbar 5:18). We see from here that a Kohen may uncover a woman in places she normally covers for the sake of the ritual. Second. The Gemara (AZ 20b) discusses the prohibition to gaze at a woman's clothing, as it may lead to improper thoughts. Among ...


3

You asked: From what point is the closed-up person, garment, or house m'tame? Short snswer: When the Cohen makes a verbal declaration to that effect. Details and sources: The Rambam on the Mishna in נגעים 3:1 says יאמר לו הרי אתה מוסגר בנגע זה - The person becomes a Musgar (quarantined for 7 days) when the Cohen declares: "You are a Musgar regarding this ...


3

Doesn't this require that God intervene in nature in a very obvious way on a regular basis? The answer to this question is yes Originally, miracles occurred on a regular basis. We see this from the list of miracles that existed during the first temple. Additionally, the prophets were active and were able to perform miracles. We also see that the Bnai ...


3

I think the word וטהר is used to indicate complete healing, as in ובא השמש וטהר (see Brachos 2a "טהר יומא").


3

Isn't a house imparting impurity from inside it doing so to one entering it? Not always. There's a Mishna later on (13:9) the describes that while you become impure upon entry, the clothes you are wearing only become impure after a certain delay. מִי שֶׁנִּכְנַס לְבַיִת הַמְנֻגָּע וְכֵלָיו עַל כְּתֵפוֹ וְסַנְדָּלָיו וְטַבְּעוֹתָיו בְּיָדָיו, הוּא וָהֵן ...


2

The Maayanah Shel Torah quotes the Ahavat Yehonatan, who says that the lepers in Melachim II were actually suffering from natural leprosy, not Tzara'at. If so, nothing can be proved from their case (at least according to the Ahavat Yehonatan). I suspect many commentaries disagree with this conclusion (including the one quoted on the previous page)


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

Rav Ozer Alport addresses this question in his weekly parsha sheet. "The Shaarei Simcha answers that people who are well-known for their evil ways will have a difficult time trying to ensnare innocent, unsuspecting victims. On the other hand, those people whose wickedness is concealed represent a much greater threat. One of the purposes of tzara'as is to ...


2

In short, the rational is the rules of Chazaka. My answer is based on the Rash Negayim 4.11. See Nazir 65b MISHNA: Any case of uncertainty with regard to leprous sores is initially deemed pure until it is established that it is a case of ritual impurity. Once it has been determined to be a case of impurity, uncertainty concerning it is deemed impure. GEMARA:...


2

I think the answer can come from a fundamental appreciation of the genre of the Talmudic derasha. The purpose was homiletic, to exhort the masses and inspire them, rather than to be a valid kal vachomer. Your question indeed comes out of the very text of the gemara in Arachin תניא א"ר אלעזר בן פרטא בוא וראה כמה גדול כח של לשון הרע מנלן ממרגלים ומה ...


1

See the nusach of the Rabenu Shimshon following the Torat Kohanim. אימתי רואין בשלש שעות ובארבע ובחמש ובשש ובשבע ובשמנה ובתשע דברי ר"מ Can be this makes sense. The Melechet Shelomo says that the beginning of the Mishna that excludes midday follows the opinion of Rabbi Yehuda and Rabbi Yose, the last is in torat Kohanim, not in Mishna. But in torat ...


1

While I'm giving Danny the space to still improve his answer, and agree with his position (see Mendelssohn's Biur here for some discussion of this, and see also Targum Shiv'im here as to whether or not they translate and his hand returned to the color of flesh, although you have to know Old Greek), I wanted to see what support I could find to argue the other ...


1

The gemara you reported in Nazir 40a taught that Leviim, Nazir and Metsora have a mitsva to shave with a blade(1). This is a Mitsvat asse, the Mitsvat asse pushes out the mitsvat lo taasse, the prohibition of shaving beard with a blade for metsora and leviim who need to shave the beard and of shaving temporal scalp for the nazir who shave the scalp only. ...


1

In a shiur by Rav Zvi Sobolofsky on YUTorah called "Inyanei Sfeikos 12," Rav Sobolofsky discusses the "בית המנוגע" (house of leprosy) and notes that while even though this is something the gemara says will never happen, there are nonetheless very important practical halachos that are learned from it. For example: Chazakah - The gemara ...


1

You may want to see these seforim (both from the same author): The Laws Of Tzoraas: (The Pictorial Avodah Series) by Menachem Moshe Oppen. 85 pages. (online here). The Laws of Taharah: (The Pictorial Avodah Series) by Menachem Moshe Oppen. 170 pages.(online here) Both have many illustrations (unfortunately not entirely in color) presenting a pictorial ...


1

Edit: This link shows exactly what you are looking for. My original post: I can imagine that it would be quite difficult to show different shades of white printed in a book, being that the page and ink colors are easily changed over time, as well as being hard to produce in first place. The same might apply to screen lighting. It also does not seem like ...


1

http://www.chabad.org/library/article_cdo/aid/1524516/jewish/Tumat-Tsaraat-Chapter-9.htm According to the Rambam, Tum'at Tsara`at - Chapter 9:1 Anyone may inspect a potential Tsaraat blemish (except the afflicted individual themselves). Therefore, a trained woman who knows the Halachos could check the afflicted woman and rule out most questions. ...


1

Not sure but it seems that after Mishna 5 you can believe that the Hesger, the first hesger, is practicable only if there is a surface size enough for potential spreading. In the verse also.we can get a such understanding. The Chiddush ( novelty) is that we have a reason to make first Hesger, even if the only possibility which can lead the cloth to ...


1

I think the P'Shat here is that R' Yehuda ben Beseira is being praised for strengthening and substantiating the words of the Chachomim, not for the wisdom of the actual reason. There is a similar exchange between these Tannaim in 9:3 and there, the Tosfos Yom Tov explains the praise Chachom Gadol. "You are a Chachom Gadol because you supported the words of ...


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