Devar/5769/Tazria-Metsora - Revision history

Ron at 05:43, 1 May 2009

2009-05-01T05:43:36Z

Ron at 08:41, 24 April 2009

2009-04-24T08:41:21Z

Ron at 08:40, 24 April 2009

2009-04-24T08:40:37Z

Ron at 08:35, 24 April 2009

2009-04-24T08:35:37Z

Ron at 07:20, 24 April 2009

2009-04-24T07:20:14Z

Ron: New page: {{subst: :Devar/Latest}}

2009-04-24T06:00:52Z

New page: {{subst: :Devar/Latest}}

New page

{{bismilla}}
{{header|Shemini 5769|שמיני תשס"ט}}

{{hebrew}}

{{pasuqh|וַיְדַבֵּר אַהֲרֹן אֶל-מֹשֶׁה, הֵן הַיּוֹם הִקְרִיבוּ אֶת-חַטָּאתָם וְאֶת-עֹלָתָם לִפְנֵי ה', וַתִּקְרֶאנָה אֹתִי, כָּאֵלֶּה; וְאָכַלְתִּי חַטָּאת הַיּוֹם, הַיִּיטַב בְּעֵינֵי ה'.|p/pt/pt0310.htm|ויקרא י:יט}}

{{heb|מזה למדו שחייב אדם להתאבל על קרוביו: '''מִצְוַת עֲשֵׂה לְהִתְאַבַּל עַל הַקְּרוֹבִים, שֶׁנֶּאֱמָר "וְאָכַלְתִּי חַטָּאת הַיּוֹם, הַיִּיטַב בְּעֵינֵי ה'"''' {{hcite|i/e401n.htm#1|הל' אבל א:א}}. ואבילות מן התורה רק ביום הראשון -- יום המיתה ויום הקבורה. אבל מצווה ממשה רבנו להיות אבלים שבעת ימים, וכן עושים כל ישראל.}}

{{heb|ואם תאמר ששבעת ימי האבילות מן התורה, שהרי כתוב: '''וַיַּעַשׂ לְאָבִיו אֵבֶל, שִׁבְעַת יָמִים''' {{hcite|p/pt/pt0150.htm#10|בראשית נ:י}} -- אין הדבר כן, אלא '''נִתְּנָה תּוֹרָה, וְנִתְחַדְּשָׁה הֲלָכָה''' {{hcite|i/e401n.htm#2|הל' אבל א:ב}}. וזה עיקר חשוב: שאין לומדים הלכה ממה שאירע קודם מתן תורה -- אלא אף על פי שאברהם אבינו מל את עצמו ואת בניו ואת כל ביתו -- אין אנו מצווים למול לדורות בגלל מעשה אבות שהיה אלא בגלל הציווי שהיה במעמד הר סיני.}}

{{heb|וכן מצווה מדברי סופרים לנהוג במקצת אבילות שלושים ימים לאחר המיתה. וכך ציוו חכמינו: '''שְׁלוֹשָׁה לִבְכִי, שִׁבְעָה לְהֶסְפֵּד, שְׁלוֹשִׁים יוֹם לְתַסְפֹּרֶת וְלִשְׁאָר הַחֲמִשָּׁה''' {{hcite|i/e413n.htm#12|הל' אבל יג:יב}}. כלומר אין להתענות בצער על המת יותר מידי, שהרי זה טבעו של האדם למות, ואין המוות דבר רע כשלעצמו. אלא הנשארים חייבים להמשיך לחיות ולנהוג כפי שציוו חכמים, שכך יזכו לחיים בעולם הזה וגם לחיי העולם הבא.}}

{{english}}
{{pasuq|And Aaron spoke unto Moses: 'Behold, this day have they offered their sin-offering and their burnt-offering before the LORD, and there have befallen me such things as these; and if I had eaten the sin-offering to-day, would it have been well-pleasing in the sight of the LORD?|p/pt/pt0310.htm|Lev 10:19}}

From this our Sages learned that a person must mourn for his close relatives: '''It is a positive commandment to mourn for close relatives, as the verse states, "if I had eaten the sin-offering today, would it have been well-pleasing in the sight of the LORD?"''' {{hcite|i/e401n.htm#1|Laws of Mourning 1:1}}. And the mourning period according to the Torah is only the first day -- the day of death and of burial. But Moses our Teacher commanded us to mourn for seven days, and so all Jews do.

And if you will say that the seven days of mourning are from the Torah, since it says: '''He mourned for his father seven days''' {{hcite|p/pt/pt0150.htm#10|Gen 50:10}} -- it is not so, rather '''once Torah was given, the Law was renewed''' {{hcite|i/e401n.htm#2|Laws of Mourning 1:2}}. And this is an important fundamental: we do not learn the Law from what occurred before the giving of the Torah -- rather, even though Abraham our forefather circumcised himself, his sons and his entire household -- we are not commanded to circumcise as an ongoing commandment because of his actions, rather because of the commandment we received at Mount Sinai.

And it is similarly a Rabbinic commandment to behave in some mourning behavior for thirty days after the death. So our Sages commanded: '''Three [days] for crying, seven for eulogy, thirty for haircuts and the other five [things which are not permitted a mourner]''' {{hcite|i/e413n.htm#12|Laws of Mourning 13:12}}. That is to say, one may not mourn excessively over the dead, because it is human nature to die; and death in and of itself is not bad. Rather, those who remain must continue living and behave according to our Sages instructions; in that way they will merit life in this world as well as in the World to Come.

{{nav|Devar|Devar|Devar/5769/Pesach|Pesach||}}
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@@ Line 22: / Line 22: @@
 The ''kohen'' causes the person to be ''tamei'' or ''tahor'' by means of his speech alone -- measure for measure.  Just as the person brought upon himself the affliction by means of his evil speech, so the ''kohen'' comes and establishes him as ''tamei'' by means of his good speech.  If the person repents and mends his ways, he will be cured of the affliction -- but he cannot become ''tahor'' again except by the agency of the same ''kohen'' who rendered him ''tamei'' -- who knows the precise degree of his affliction.
-{{nav|Devar|Devar|Devar/5769/Shemini|Shemini||}}
+{{nav|Devar|Devar|Devar/5769/Shemini|Shemini|Devar/5769/Acharei-mot-Kedoshim|Acharei-mot-Kedoshim}}
 {{devar}}

@@ Line 16: / Line 16: @@
 {{pasuq|And the priest shall look, and, behold, if the scab be spread in the skin, then the priest shall pronounce him unclean: it is leprosy.|p/pt/pt0313.htm#8|Lev 13:8}}
-Only a ''kohen'' may establish the person as ''tamei'' or ''tahor'' (ritually "pure" or "impure"), by means of his speech alone.  No non-kohen may establish the ''tsara`at'' (translated as "leprosy", which is inaccurate) -- rather, only the offspring of Aaron the ''kohen'' may do so.  And as it states further on: '''then he that owneth the house shall come and tell the priest, saying: "There seemeth to me to be as it were a plague in the house." ''' {{hcite|p/pt/pt0314.htm#35|Lev 14:35}} -- the homeowner says "as it were a plague", not "there is a plague" -- since he is not permitted and is unable to establishe the affliction on his own, even if he were an expert in ''tsara`at''.
+Only a ''kohen'' may establish the person as ''tamei'' or ''tahor'' (ritually "impure" or "pure", respectively), by means of his speech alone.  No non-kohen may establish the ''tsara`at'' (translated as "leprosy", which is inaccurate) -- rather, only the offspring of Aaron the ''kohen'' may do so.  And as it states further on: '''then he that owneth the house shall come and tell the priest, saying: "There seemeth to me to be as it were a plague in the house." ''' {{hcite|p/pt/pt0314.htm#35|Lev 14:35}} -- the homeowner says "as it were a plague", not "there is a plague" -- since he is not permitted and is unable to establishe the affliction on his own, even if he were an expert in ''tsara`at''.
 If ''tsara`at'' were a natural disease, as those who have yet to open their eyes imagine, the Torah would have given every man the ability to establish that a particular affliction is ''tsara`at'', in order to distance the source of the contagion from the community.  But the affliction of ''tsara`at'' is one of God's mercies, may He be blessed, Who placed a sign and a wonder on the Jews in order that they might see it and fear Him, and restrain themselves from evil speech.

@@ Line 6: / Line 6: @@
 {{pasuqh|וְרָאָה, הַכֹּהֵן, וְהִנֵּה פָּשְׂתָה הַמִּסְפַּחַת, בָּעוֹר -– וְטִמְּאוֹ הַכֹּהֵן, צָרַעַת הִוא.  |p/pt/pt0313.htm#8|ויקרא יג:ח}}
-{{heb|רק הכוהן מטמא ומטהר המצורע, על ידי דיבור בלבד.  אין לזר (כלומר יהודי לא-כוהן) יכולת לקבוע את נגע הצרעת -- אלא בני אהרון הכוהנים בלבד.  וכמו שכתוב בהמשך: '''וּבָא אֲשֶׁר-לוֹ הַבַּיִת, וְהִגִּיד לַכֹּהֵן לֵאמֹר:  כְּנֶגַע, נִרְאָה לִי בַּבָּיִת''' {{hcite|p/pt/pt0314.htm#35|ויקרא יד:לה}} -- שבעל הבית אומר "כנגע…" ולא "נגע" -- כי אינו רשאי ולא יכול לקבוע הנגע מדעתו אע"פ שהוא מומחה לנגעים.}}
+{{heb|רק הכוהן מטמא ומטהר המצורע, על ידי דיבור בלבד.  אין לזר (כלומר יהודי לא-כוהן) יכולת לקבוע את נגע הצרעת -- אלא בני אהרון הכוהנים בלבד.  וכמו שכתוב בהמשך: '''וּבָא אֲשֶׁר-לוֹ הַבַּיִת, וְהִגִּיד לַכֹּהֵן לֵאמֹר:  כְּנֶגַע, נִרְאָה לִי בַּבָּיִת''' {{hcite|p/pt/pt0314.htm#35|ויקרא יד:לה}} -- שבעל הבית אומר "כנגע" ולא "נגע" -- כי אינו רשאי ולא יכול לקבוע הנגע מדעתו אע"פ שהוא מומחה לנגעים.}}
-{{heb|אם הייתה צרעת מחלה טבעית, כמו שמדמים אלו שטרם פקחו עיניהם, התורה הייתה נותנת לכל אדם לקבוע שנגע מסוים צרעת הוא, ולהרחיק את מקור ההדבקה מן הישוב. אלא הנגע הוא מחסדי ה' יתברך שמו, שנתן אות ופלא בישראל למען יראו אותו וייראו את ה' וימנעו מלשון הרע.}}
+{{heb|אם הייתה צרעת מחלה טבעית, כמו שמדמים אלו שטרם פקחו עיניהם, התורה הייתה מאפשרת לכל אדם לקבוע שנגע מסוים צרעת הוא, ולהרחיק את מקור ההדבקה מן הישוב. אלא נגע הצרעת הוא מחסדי ה' יתברך שמו, שנתן אות ופלא בישראל למען יראו אותו וייראו את ה' וימנעו מלשון הרע.}}
 {{heb|הכוהן מטמא או מטהר על ידי דיבורו בלבד -- מידה כנגד מידה. כשם שהאדם הביא על עצמו את הנגע ע"י דיבורו הרע, כך יבוא הכוהן ויטמאו ע"י דיבורו הטוב.  ואם האדם יחזור בתשובה, יירפא מנגעו -- אך אינו מיטהר אלא על ידי אותו הכוהן שטימאו, שמכיר בדיוק את חומרת נגעו.}}
@@ Line 16: / Line 16: @@
 {{pasuq|And the priest shall look, and, behold, if the scab be spread in the skin, then the priest shall pronounce him unclean: it is leprosy.|p/pt/pt0313.htm#8|Lev 13:8}}
-Only a ''kohen'' may establish the person as ''tamei'' or ''tahor'' (ritually "pure" or "impure"), by means of his speech alone.  No non-kohen may establish the ''tsara`at'' (translated as "leprosy", which is inaccurate) -- rather, only the offspring of Aaron the ''kohen'' may do so.  And as it states further on: '''then he that owneth the house shall come and tell the priest, saying: "There seemeth to me to be as it were a plague in the house." ''' {{hcite|p/pt/pt0314.htm#35|Lev 14:35}} -- the homeowner says "as it were a plague", not "there is a plague" -- since he is not permitted and is unable to established the affliction on his own, even if he were an expert in ''tsara`at''.
+Only a ''kohen'' may establish the person as ''tamei'' or ''tahor'' (ritually "pure" or "impure"), by means of his speech alone.  No non-kohen may establish the ''tsara`at'' (translated as "leprosy", which is inaccurate) -- rather, only the offspring of Aaron the ''kohen'' may do so.  And as it states further on: '''then he that owneth the house shall come and tell the priest, saying: "There seemeth to me to be as it were a plague in the house." ''' {{hcite|p/pt/pt0314.htm#35|Lev 14:35}} -- the homeowner says "as it were a plague", not "there is a plague" -- since he is not permitted and is unable to establishe the affliction on his own, even if he were an expert in ''tsara`at''.
 If ''tsara`at'' were a natural disease, as those who have yet to open their eyes imagine, the Torah would have given every man the ability to establish that a particular affliction is ''tsara`at'', in order to distance the source of the contagion from the community.  But the affliction of ''tsara`at'' is one of God's mercies, may He be blessed, Who placed a sign and a wonder on the Jews in order that they might see it and fear Him, and restrain themselves from evil speech.
-The ''kohen'' causes the person to be ''tamei'' or ''tahor'' by means of his speech alone -- measure for measure.  Just as the person brought upon himself the affliction by means of his evil speech, so the ''kohen'' comes and establishes him as ''tamei'' by means of his good speech.  If the person repents and mends his ways, he will be cured of the affliction - but he cannot become ''tahor'' again except by means of the same ''kohen'' who rendered him ''tamei'', who knows the precise degree of his affliction.
+The ''kohen'' causes the person to be ''tamei'' or ''tahor'' by means of his speech alone -- measure for measure.  Just as the person brought upon himself the affliction by means of his evil speech, so the ''kohen'' comes and establishes him as ''tamei'' by means of his good speech.  If the person repents and mends his ways, he will be cured of the affliction -- but he cannot become ''tahor'' again except by the agency of the same ''kohen'' who rendered him ''tamei'' -- who knows the precise degree of his affliction.
 {{nav|Devar|Devar|Devar/5769/Shemini|Shemini||}}
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 {{hebrew}}
-{{pasuqh|וְרָאָה, הַכֹּהֵן, וְהִנֵּה פָּשְׂתָה הַמִּסְפַּחַת, בָּעוֹר – וְטִמְּאוֹ הַכֹּהֵן, צָרַעַת הִוא.  |p/pt/pt0313.htm#8|ויקרא יג:ח}}
+{{pasuqh|וְרָאָה, הַכֹּהֵן, וְהִנֵּה פָּשְׂתָה הַמִּסְפַּחַת, בָּעוֹר -– וְטִמְּאוֹ הַכֹּהֵן, צָרַעַת הִוא.  |p/pt/pt0313.htm#8|ויקרא יג:ח}}
 {{english}}
 {{pasuq|And the priest shall look, and, behold, if the scab be spread in the skin, then the priest shall pronounce him unclean: it is leprosy.|p/pt/pt0313.htm#8|Lev 13:8}}
 {{nav|Devar|Devar|Devar/5769/Shemini|Shemini||}}
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@@ Line 1: / Line 1: @@
 {{bismilla}}
-{{header|Shemini 5769|שמיני תשס"ט}}
+{{header|Tazria-Metsora 5769|תזריע-מצורע תשס"ט}}
 {{hebrew}}
-{{pasuqh|וַיְדַבֵּר אַהֲרֹן אֶל-מֹשֶׁה, הֵן הַיּוֹם הִקְרִיבוּ אֶת-חַטָּאתָם וְאֶת-עֹלָתָם לִפְנֵי ה', וַתִּקְרֶאנָה אֹתִי, כָּאֵלֶּה; וְאָכַלְתִּי חַטָּאת הַיּוֹם, הַיִּיטַב בְּעֵינֵי ה'.|p/pt/pt0310.htm|ויקרא י:יט}}
+{{pasuqh|וְרָאָה, הַכֹּהֵן, וְהִנֵּה פָּשְׂתָה הַמִּסְפַּחַת, בָּעוֹר – וְטִמְּאוֹ הַכֹּהֵן, צָרַעַת הִוא.  |p/pt/pt0313.htm#8|ויקרא יג:ח}}
 {{english}}
-And it is similarly a Rabbinic commandment to behave in some mourning behavior for thirty days after the death.  So our Sages commanded: '''Three [days] for crying, seven for eulogy, thirty for haircuts and the other five [things which are not permitted a mourner]''' {{hcite|i/e413n.htm#12|Laws of Mourning 13:12}}.  That is to say, one may not mourn excessively over the dead, because it is human nature to die; and death in and of itself is not bad.  Rather, those who remain must continue living and behave according to our Sages instructions; in that way they will merit life in this world as well as in the World to Come.
+{{pasuq|And the priest shall look, and, behold, if the scab be spread in the skin, then the priest shall pronounce him unclean: it is leprosy.|p/pt/pt0313.htm#8|Lev 13:8}}
-{{nav|Devar|Devar|Devar/5769/Pesach|Pesach||}}
+{{nav|Devar|Devar|Devar/5769/Shemini|Shemini||}}
 {{devar}}