SEDRA TAZRIA - METZORA Hertz Chumash p. 460 Leviticus Chaps. 12-15

This week's Sedra is generously sponsored by Morris Tobias.

SYNOPSIS:

Further aspects of the Laws of spiritual or ritual purity and impurity - TAHARAH and TUM'AH - introduced in the previous sedra, Shemini, i.e. the dietary regulations of kashrut. These regulations are now discussed.
The conditions attendant on childbirth render the mother NIDDAH - ritually impure - seven days for the birth of a boy and fourteen days for a girl. This condition rendered the mother ineligible to enter the Sanctuary precincts.
After an additional thirty three days for a boy and sixty six days for the birth of a girl the purification period was completed and the mother would bring burnt and sin offerings to the Sanctuary.
Reference is also made to the circumcision of a male child to occur on the eighth day to inaugurate him into the Covenant - BRIT - which G-D made with Abraham. Moses & Aharon are commanded concerning the regulations and measures to be taken in the case of METZORAH - a skin disease (whilst some consider the disease to be leprosy, this is not conclusive).
Anyone who contracted the disease was not allowed to enter the Sanctuary. Thus, when one noticed certain skin disorders he was to approach the Kohen for an examination. If, after examining the rash or spots on the person's skin, the Kohen was unable to give a definitive verdict as to the nature of the disorder, the person was isolated for seven days after which he was re examined.
Where there was no change the Kohen ordered an additional seven days of quarantine. Then a final diagnosis was made. If the disorder had not spread, the person was TAHOR, ritually pure. If the blemish had spread he was declared Metzorah. This meant he had to live outside the camp of Israel and was to dress and behave in a manner which would warn others not to come into contact with him.
When the disease healed, the Kohen again examined the person and if the recovery was complete he would undertake a ritual of purification. This elaborate process took place over an eight day period with special rites being observed on the first and last days. These included washing, bathing and laundering his clothes. On the eighth day he brought three sacrifices : a guilt offering, a sin offering and a meal offering. A poor man could bring smaller sacrifices. The person was then pronounced Tahor (pure) and could resume living as part of the community - society again.

The laws of Tzara'at also applied to garments and buildings. Here too, the investigations as to the ritual fitness of the article or building would be conducted by the Kohen. Garments with tzra'at were burnt. Houses with signs of tzra'at were evacuated and boarded up for seven days. If the contamination spread the affected parts were removed and replaced. If the tzra'at still persisted the building was demolished. All the materials were removed from the site to a specially designated dump outside the camp.

HAPHTORAH HERTZ CHUMASH P. 477 II Kings Chap 7, 3

The haphtorah describes the predicament of four lepers who are in quarantine near the gate of the city which was being besieged by the Syrians. The news that the siege had been lifted in a miraculous way as predicted by the prophet Elisha is conveyed to the authorities by the lepers. The condition of leprosy is the common theme linking the Sedra and haphtorah.

TELL ME RABBI .....THE AMIDAH

The core of every service is the Amidah (the standing prayer). It is also called the SHMONEH ESREH (eighteen) because its daily form originally consisted of 18 benedictions.
This prayer constitutes the essence of all daily, Sabbath and Festival services, each in its own appropriate form.
* The amidah is said quietly (based on the prayer of Hannah "only her lips were moving, but her voice was not heard") and standing at attention.
* One should not allow oneself, to be interrupted or interrupt others while the amidah is said. One must concentrate on the prayer and clear the mind of any distracting thoughts. ·
* The amidah should be said while facing in the direction of Israel. ·
* In public worship the Amidah is repeated by the Chazan (except for the evening service). This is especially for the benefit of those whose Hebrew is poor. All should answer "Amen" to the blessings to be included in the recitation of the prayer.
* Taking three steps, back at the conclusion of the Amidah is adapted from the ancient custom between master and servant, subject and sovereign. By not turning our backs when we "take leave" of the King of Kings, we emphasise our status as G-d's subjects and our reverence for Him