The main theme of M'tzora is the "ritual purification" of the one afflicted with Tzora'at. These procedures constitute a positive mitzva [173,A110]. Two birds are to be taken, a ceremony is performed with them, one bird is offered as a sacrifice, and the other is set free. The person immerses in a mikve, he cleans his garments, and he shaves all the hair on his body [174, A111]. The rules of ritual immersion in general, come from this context [175, A109]. A longish SDT... The 12th and final chapter of Mishna Chulin deals with the mitzva of Shilu'ach HaKen (the sending away of the mother bird). The final mishna in that chapter deals with the situation when that mitzva might clash with the purification of the M'tzora. What if the only bird available to the M'tzora for his atoning offerings is a mother dove hovering over her nest? Do we say the positive mitzva of Taharat HaM'tzora overrides the prohibition of taking the mother bird? This would seem to fit a general rule: a positive commandment overrides a prohibition (Asei docheh lo taasei).
Yet this is not the case. Even for a mitzva, and even when the bird will be
released alive(!), as is the case of the second of the M'tzora's two birds,
one may not violate the Shilu'ach HaKen rules. There are technical reasons
based on the wording in the text of the Torah for this. And, Shilu’ach HaKen
is not a “simple” prohibition, but involves an attached positive command.
Levi - Second Aliya - 8 p'sukim - 14:13-20 [SDT] Notice how the M'tzora is isolated from others during the time he is ritually unclean. That gives him time to examine himself, his deeds, his thoughts. But as part of the process of purification, as part of the process of having a second chance in the world, he is ministered to by a kohen who becomes the first contact in his renewal procedure. There is a significant psychological factor at work in the area of NEGA'IM. Note the use of the blood of the korbanot as well as the oil that the purifying M'tzora brings. Many of the same things are done to both - sprinkling, dabbing the earlobe, thumb and big toe.
It is not important how much the sacrifice is worth on a dollars and cents
basis (shekels and agorot), but what is relative to the means of the atoner.
[SDT] Not only does a person's body contain elements of spirituality, but even his home - specifically in Eretz Yisrael. Although we do not "practice" this whole topic today, the lessons of the bridge and connection between the physical world and the spiritual one cannot be overlooked. A person whose home is a meeting place for Torah scholars, a launching pad for acts of charity and kindness, a training ground for a new generation of sensitive, feeling, enthusiastic Jews, such a home cannot be infected by spiritual plague. A home devoid of spirituality is a prime target for Nig'ei HaBayit. In this case, it is not the anti-rust and anti-mold paint that makes the difference. It is the values that a Jew lives by and their effect on the next generation. It's worthwhile to point out that the manifestation of a NEGA and some kind of rot, mold, fungus, or whatever can be EXACTLY the same. If a kohen sees it and declares ritual impurity, then it is a NEGA HABAYIT. And if he doesn't see it, then it isn't. Even if a non-kohen expert in the field identifies it as a NEGA. And it is possible that a kohen was about to declare a house TAMEI and he finds out the the home-owner is a CHATAN in his first week of marriage, then he won't make the declaration and there is no TUM'A. It is all "the way a kohen sees it". There's a lot to ponder here.
G’MATRIYA based on L'ORA SHEL TORA by R. Yaakov Auerbach z"l May I add that the proper way to avoid both the violation and its punishment is with MIDOT TOVOT (good personality traits) = 40+10+4+6+400 (460) + 9+6 +2+6+400 (423) = 883. And if we all can avoid Lashon HaRa and its punishment by developing those good traits, then TIZKU L'GEULA SHLEIMA (you shall merit the Complete Redemption) = 400+7+20+6 (433) + 30 +3+1+6+30+5 (75) + 300+30+40+5 (375) = 883.
Next the Torah speaks of the status of a man with an "unnatural discharge" (probably a form of venereal disease). In such cases, the Torah view matters as a combination of physical symptoms with spiritual causes - in the case of "Zav" and "Zava", most probably attributable to sexual misconduct. (As such, there is a close relationship between the different themes of the sedra. Interesting, is it not, that there are doctors and clinics today that specialize in dermatology and venereal diseases.) The one afflicted is himself "Tamei" as well as causing other people and objects to become "ritually impure" through contact, both direct and indirect [178,A104]. The one afflicted, must bring special korbanot after a purification process [179,A74 ].
A menstruating woman is "ritually unclean". This is counted as a positive mitzva [181,A99]; its negative counter- part is in the next sedra. A woman with an unnatural discharge has a specific set of rules. In the case of a Zava, there are differences in her status depending upon how many sightings of blood there are, and how frequent. These rules and procedures constitute a mitzva [182,A106].
Generally, when there is a rich man's korban and a poor man's korban for the
same situation, if a rich man brings the less expensive version of the korban,
he fulfills his obligation, after the fact. Tzora'at is an exception. If a
rich man brought a poor man's offering, he has not fulfilled his obligation.
The last 3 p'sukim of the sedra (which are reread for Maftir) serve as a summary to the topics of ritual purity and impurity and present the challenge to the Jewish People to rise above mundane physical existence by scrupulously avoiding "impurity". [SDT] Commentaries note that the laws pertaining to human beings (the sedras of Tazria and M'tzora) follow the laws pertaining to animals (Vayikra, Tzav, Shmini). This corre- sponds to the sequence of creation - animals were created before humans. If a person behaves in an improper manner, he is lower than an animal. And is reminded that "the mosquito preceded him". If however, he behaves properly, keeps the Torah and mitzvot, rises to the challenge of being holy, then he is worthy of having been created in the image of G-d.
The haftara speaks of faithfulness to Torah and the promise of the coming of Eliyahu HaNavi as the harbinger of the Final Redemption. As such, this haftara helps us view Pesach in its proper perspective. Eliyahu HaNavi partakes of the Seder, so to speak. That G-d will send him before the Great day (of Complete Redemption) makes this Haftara the perfect expression of "Next year in rebuilt Jerusalem". Geula of the past always looks to the Geula of the future. At the Seder table, we focus on the Exodus and occasionally look beyond it. The initial statement of the Seder - HA LACHMA ANYA - sets the tone of including the future redemption as part of the evening’s foci. In the Mishnaic discussion of the place of remembering the Exodus at night, we find the additional comment of the Sages dealing with remembering the Exodus even at the time of Mashiach. The DAYEINU poem begins with the accounts of Y’TZI’AT MITZRAYIM, but then goes into the Midbar, through the split sea, to Sinai and the Torah, and into Eretz Yisrael and the building of the Beit HaMikdash. And then there is the concluding statement of the Seder (we’ve added more, but it was the original ending) - Next Year in Rebuilt Jerusalem. But all of the above says to us: Tonight we remember the Egyptian Experience and we also look further into the future to the Complete Geula. However, when we contemplate the message of the Haftara of Shabbat HaGadol, we see that the the Complete Redemption is being presented “right up front”, and it will remain in our consciousness throughout the Seder. Note: The penultimate (next to the last) pasuk is repeated as the concluding pasuk of the haftara. This is done to end the book of Trei-Asar on a positive note (Mal'achi being the last “booklet” of Trei-Asar). [The Parshat
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