Parsha Q&A - Tazria/Metzora
Parshas Tazria/MetzoraFor the week ending 1 Iyar 5756; 19 & 20 April 1996
- A woman after giving birth is tamei (has a ritual impurity). What is the status of a woman who has a miscarriage?
- After a woman gives birth, she is required to offer two types of Korbanos. Which are they?
- Who determines whether a person is a metzora tamei (person with ritually impure tzara'as) or is tahor?
- If the Kohen sees that the tzara'as has spread after one week, how does he rule?
- What disqualifies a Kohen from being able to give a ruling in a case of tzara'as?
- In areas of the body where collections of hair grow (e.g., the head or beard), what color hair is indicative of tumah?
- What signs of mourning must a metzora display?
- Why must a metzora call out, "Tamei! Tamei!"?
- Why is a metzora commanded to dwell in isolation?
- What must be done to a garment that has tzara'as?
- When may a metzora not be pronounced tahor?
- In the Midbar, where did a metzora dwell while he was tamei?
- Why does the metzora require birds in the purification process?
- In the purification process of a metzora, what does the cedar wood symbolize?
- In the Beis Hamikdash, when the metzora was presented "before Hashem" (14:11), where did he stand?
- How was having tzara'as in one's house sometimes advantageous?
- What happens to the vessels that are in a house which was found to have tzara'as?
- When a person enters a house that has tzara'as, when do his clothes become tamei?
- A zav sat or slept on the following: a) a bed; b) a plank; c) a chair; d) a rock. If a tahor person touches these things what is his status?
- What does the Torah mean when it refers to a zav who "has not washed his hands" (15:11)?
|During the purification process, the metzora must shave off the hair on his head, eyebrows and beard. Why?|
- The "Sin" of Childbirth
- The Greatness of Tzara'as
- Sefer HaChinuch
- Respect for Kedusha
- A Gift of Thanks
- Self Involvement
- Compulsive Cleanliness
- The Zav
- Sefer HaChinuch
- Purification and Rebirth
- Cleansing Waters
- The Asham of the Metzora
- The Reason for Waiting
- The Zav
All references are to the verses and Rashi's commentary, unless otherwise stated
- 12:2 - She is also tamei.
- 12:6 - An Olah and a Chatass.
- 13:2 - A Kohen.
- 13:5 - The person is tamei.
- 13:12 - Poor vision
- 13:29 - Golden.
- 13:45 - He must tear his garments, let his hair grow wild, and cover his lips with his garment.
- 13:45 - So people will know to keep away from him.
- 13:46 - Since tzara'as is a punishment for Lashon Harah (evil speech), which creates a rift between people, the Torah punishes mida k'neged mida (measure for measure) by placing a division between him and others.
- 13:52 - It must be burned.
- 14:2 - At night.
- 14:3 - Outside the three camps.
- 14:4 - Tzara'as comes as a punishment for Lashon Harah. Therefore, the Torah requires the metzora to offer birds, who chatter constantly, to atone for his sin of chattering.
- 14:4 - The cedar is a lofty tree. It alludes to the fact that tzara'as comes as a punishment for haughtiness.
- 14:11 - At the gate of Nicanor.
- 14:34 - The Amorites concealed treasures in the walls of their houses. After the conquest of the Land, tzara'as would afflict these houses. The Jewish owner would tear down the walls and find the treasures.
- 14:36 - They become tamei.
- 14:46 - When he remains in the house long enough to eat a small meal.
- 15:4-5 - Only a type of object that one usually lies or sits upon becomes a transmitter of tumah when a zav sits or lies on it. A tahor person who subsequently touches the object becomes tamei and the clothes he is wearing are also tme'im. Therefore: a) tamei; b) tahor; c) tamei; d) tahor.
- 15:11 - One who has not immersed in a mikveh.
|The punishment for haughtiness, Tzarus Ayin (selfishness: literally - "narrow vision") and Lashon Harah is
tzara'as. The metzora must atone for holding his
head high, for looking upon his possessions with selfishness and
for not guarding his speech. Thus, he must shave his head, his
eyebrows and his beard.|
Written and Compiled by Rabbi Eliyahu Kane
General Editor: Rabbi Moshe Newman
Production Design: Lev Seltzer
HTML Design: Michael Treblow
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