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12

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 ...


8

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 ...


8

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 ...


7

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.


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 ...


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

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 ...


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

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 ...


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 ...


4

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 ...


4

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

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 ...


3

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


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

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


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

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

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 ...


2

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.


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

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

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 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. ...


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. ...


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 המוציא ...


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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